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Query was: sense

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • but only so long as we are perceiving by means of the senses exclusively.
    • Actually, the world of the senses is spiritual. If by enhancing our soul
    • senses, then we are able to experience the world in its reality. Steiner
    • and that the world of the senses is, in truth, a manifestation of the
    • manifestation of ideal forces in the world of the senses. All plants, for
    • working idea which cannot be seen by means of our sense organs but which
    • manifests itself in the world of the senses. Whenever this fundamental
    • new plants which do not, or do not yet, exist in the world of the senses.
    • relationship between a spiritual and a sense experience. Schiller, on the
    • In Goethe's view, on the other hand, the idea and the sense perception
    • is given him without his cooperation, if only he opens his senses; the other
    • non-physical, yet working in the physical world of the senses? Goethe
    • no means a mere repetition of what is presented to us by our senses, in some
    • of the senses itself. The physical phenomena are riddles which the thinking
    • itself. For the world is presented to us by two means: by sense perception
    • themselves. The objects, however, are not presented to our senses in
    • the consequence of the fact that by means of our senses we perceive the
    • presented to our sense organs but appears, in our own thinking, on the
    • presented to us in exactly the same way as is the world of the senses.
    • world of sense perception, we have to use our thinking forces.
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  • Title: PoSA: Preface to the Revised Edition, 1918
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    • saying no more than was in the strictest sense connected with
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • recognize and see through, compels me in the same sense as does the organic
    • wants? Let us consider these words more closely. Have they any sense? Should
    • highest sense only those actions which result from abstract judgments. But
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • are we satisfied with what nature spreads before our senses. Everywhere we
    • otherwise than reckon the perceptions given to the senses, the realm of matter,
    • as part of it; the material things and events which are perceived by the senses
    • “The senses give us the effects of things, not true copies, much
    • less the things themselves. To these mere effects belong the senses themselves,
    • “scientific” in the usual sense. To this I can only reply that so
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • concepts? That simply has no sense. When I reflect about an event there is
    • it is present in the sense that I myself bring it forth, of that I am
    • I am, has been much debated. It can have a meaning in one sense only. The
    • relation to others before it can be determined in what sense it can be said
    • to say in what sense it exists. I cannot gather this from the event in
    • find an object which exists in a sense which I can derive from the object
    • some other sense?
    • with quite differently organized sense organs and with a differently
    • fact, and to speak of the rightness or wrongness of a fact has no sense. At
  • Title: PoSA: Chapter IV: The World as Perception
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    • physiological sense. But I also become aware of my feelings by their becoming
    • The naive man considers his perceptions, in the sense in which they directly
    • that the idea of the size of objects which he had formed by his sense
    • I perceive the representation in my self in the same sense as I perceive
    • — taking this expression here in the widest possible sense, so that all
    • find vibrations of physical bodies and of air; these are sensed by us as
    • the responses of my sensory nerves to external stimuli. Even the sense of
    • conditions in myself. In the sense of modern physics, one must imagine that
    • remains a certain distance between body and hand, and what I sense as the
    • According to this theory, each sense has the peculiarity that it responds to
    • different senses gives rise to different perceptions. This appears to show
    • that our sense-organs can transmit only what occurs in themselves, but
    • what the objects cause to take place in our sense-organs. When the
    • in the sense organs, the effects of the external vibrations are modified in
    • processes nor processes in the sense-organs, but only such as occur in the
    • the process which occurs in the brain when I sense the red. The red is caused
    • the sense of touch, those of color and light by the sense of sight. Yet all
    • my senses. The external object has been entirely lost on the way to the
    • would be present for us had we no senses. No eye: no color. Therefore, the
    • follows logically that my sense-organs and the processes in them are also
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  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • senses away from things. From this point of view, our consciousness acts
    • as we shut our senses to the external world. If the things we experience
    • takes the world as it is and regards things as real in the sense in which he
    • sense I am a twofold being. I am enclosed within the sphere which I perceive as
    • individuality and makes it one with the cosmos. In that we sense and feel
    • of the sense world. I can now ask: Over and above the perceptions just
    • the object to my sense organs. I can find movements in an elastic medium,
    • transmission between sense organs and brain. In each of these spheres I
    • question of the subjectivity of perceptions, in the sense of critical
    • the subject can be termed “subjective.” No real process, in a naive sense,
    • in this sense.
  • Title: PoSA: Chapter VI: The Human Individuality
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    • But what right has one to say that in the absence of sense-organs, the whole
    • what we sense as light is only a mechanical process of motion, forget that
    • functions poorly due to clumsy sense-organs, will be no better able to
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • man regards sense perception as the sole proof of reality, but also with
    • only when a force actually present to sense perception issues from the one
    • substances emanate from the objects and penetrate through the sense-organs
    • impossible only because of the coarseness of our sense-organs in comparison
    • sense. Something grasped “merely as idea” is regarded as a chimera until
    • sense perception can provide conviction of its reality. In short, in
    • real evidence of his senses. This need of naive man is the reason why
    • testified by the senses.
    • to sense-perception. Things must make an impression on the soul or send
    • out images which penetrate the senses, etc.
    • What the naive man can perceive with his senses he regards as real, and that
    • has to accept entities which he cannot perceive by means of the senses. He
    • means of which objects perceptible to the senses act on one another. Heredity
    • sense-reality, and finally so, too, the naive man thinks of the Divine Being.
    • Modern physics traces sense-impressions back to processes in the smallest
    • something similar. For example, what we sense as warmth, is, within the
    • The physical analogon to the concept “body” is, in this sense, something
    • existence: perceiving by means of physical senses.
    • existence of a process, analogous to a process in the sense-world, but
    • sense of touch), not outside that sphere.
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  • Title: PoSA: Chapter VIII: The Factors of Life
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    • world with his own self. What the monist, in the sense we have described,
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • of thinking. This explains the sense in which thinking finds its counterpart
    • general consciousness in the sense explained above. (The I-consciousness
    • perceiving by means of the senses. Here we are concerned with that region of
    • lower sense-life to begin with, can also be extended to the perceptions of
    • the higher senses. We let a deed follow upon the perception of some event or
    • It is clear that in the strictest sense of the word, such an impulse can no
    • this case, within ourselves we sense the voice to which we have to submit.
    • the individuality, in the same sense as the embodiment of pure intuition, is
    • sense. What here have to be considered are the presuppositions necessary for
    • spirit in man overcomes rules in the sense that he does not accept only
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • perceptible to the senses. He needs someone who will impart these motives to
    • him in a way that he can understand by means of his senses. He will let them
    • Being, whom, however, he endows with sense-perceptible qualities. He lets
    • one's own inner being. What at first is sensed as the external voice of God,
    • is now sensed as an independent power within man, and is spoken of in a way
    • compulsion cannot be moral in a real sense. It regards the level of
    • (abstracted) from the sense-world, and who do not give full recognition to
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • realistic sense in man alone. Therefore human life has only the purpose and
  • Title: PoSA: Chapter XII: Moral Imagination
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    • people with moral imagination are also morally productive in the real sense
    • ability is moral technique. It can be learned in the sense in which
    • as to enable one to explain ethics in the same sense as dietetics, which
    • individual as a moral being in a definite sense. But never will it be possible
    • it is observation in the sense that the human will is observed within
  • Title: PoSA: Chapter XIII: The Value of Life
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    • pain through it. The world “in a certain sense is to be regarded as an
    • really overcomes egoism in the true sense of the word. Moral ideas are
    • have to convince man that the element of will has sense only when the
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • species, then we have no sense for what is individual.
    • short at those qualities which are typical. In this sense every single human
    • has ethical value in the true sense. And those moral instincts that he has
  • Title: PoSA: First Appendix
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    • be to the external senses. Within the perceptions as they appear directly to
    • the senses something else is revealed, namely what they are indirectly. The
    • mere appearances to the senses. But what, in their extinction, they
    • extinguish themselves as appearances to the senses, are grasped by my thinking,
    • canceled out through the extinction of the appearances to the senses. In my
    • — not even in the sense of transcendental realism — there are two.
  • Title: PoSA: Second Appendix
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    • only the pleasures of the senses, misses the essential enjoyments of life.
    • reality. In exactly the same sense philosophy is an art. All genuine
    • regarded in the sense that man must bow down to ideas and let them enslave
  • Title: PoSA: Inside Dust Jacket
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