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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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    • Schiller considers the ideal part as a subjective addition on the part of
    • something of a subjective nature which, according to Kant, man projects on
    • subjective stage of our consciousness. This is the reason why it seems
    • to us to be subjective only. Man, by means of his thinking, reveals the ideal
    • understanding, subject to two ways of knowledge. This, however, entitles him
    • merely subjective nature. For it is not we who “have” the thinking, but
    • not an integral part of the subject, but something of a “subjective” nature.
    • moment when I, the perceiving subject, confront the objects. To explain the
    • subjective nature of this idealism, and with it, the disastrous
    • in themselves. For Steiner, thinking is neither a mere subjective activity
    • between subjective perception on the one hand and the objective concept on the
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • From whatever point we regard the subject, it becomes ever clearer that the
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • which it calls spirit and matter, subject and object, or thinking and
    • attention away from the definite subject, from our own I, and has arrived at
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • reality, subject and object, appearance and thing-in-itself, ego and
    • thinking subject or a thought object. For in subject and object we already
  • Title: PoSA: Chapter IV: The World as Perception
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    • subject. While he directs his thinking to the observation, he is
    • its own activity, then its own essential being, that is, its subject, is
    • thinking that we can define ourselves as subject and contrast ourselves with
    • subjective activity. Thinking is beyond subject and object. It forms
    • subject, we refer a concept to an object, we must not understand this
    • reference as something merely subjective. It is not the subject that makes
    • the reference, but thinking. The subject does not think because it is
    • subject; rather it appears to itself as a subject because it is able to
    • not a merely subjective activity. Rather it is neither subjective nor
    • never to say that my individual subject thinks; in fact, my subject exists
    • separates me from them, inasmuch as it sets me, as subject, over against
    • understood as a subjective activity, then we shall not be tempted to believe
    • that such relationships, established by thinking, have merely a subjective
    • conscious subject.
    • subject becomes aware of them through observation. It is therefore not the
    • My perception-pictures, then, are subjective to begin with. Knowledge of the
    • subjective character of our perceptions may easily lead to doubt that there
    • existence at all apart from our subjective organization, that without the
    • subject has for perception, is no longer able to believe in the presence of
    • subjectivity. If these latter disappear when our perception of them
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  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • representations. His interest skips over the subjective world of
    • subject; the concept, however, does not appear till a human being confronts
    • That opinion is quite subjective which, on the basis of a chance picture of
    • subjective act, and it is due to the fact that man is not identical with the
    • cognizing subject, to whatever it may be besides this, could never be found
    • subject (a winged cherub without a body). But he himself is rooted in that
    • intellect forms a view of that world. For the pure cognizing subject as
    • the subject of cognition, who appears as an individual through his identity
    • objects and subjected to their laws; but also, at the same time, in quite a
    • whole does not exist. Isolation in any form has only subjective validity for
    • force, object and subject, etc. What appears to our observation as single
    • idealism brings forward for the subjective nature of perceptions, collapses,
    • perceiving subject, which goes beyond what can be perceived, is therefore a
    • subject, or, the other way round, if I could observe the building up of the
    • perceptual pictures by the subject, would it be possible to speak as does
    • an ideal relation (that of the object to the subject) with a process which
    • question of the subjectivity of perceptions, in the sense of critical
    • the subject can be termed “subjective.” No real process, in a naive sense,
    • can form a link between the subjective and the objective, that is, no
    • subject. My perceptual subject remains perceptible to me when the table
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • as my subject is permeated by the stream of the universal world process. To
    • things; not, however, insofar as I am a perceiving subject, but insofar as I
    • subject (perception and I) would originate in one act. For they depend on
    • the subjectivity of our perceptions. If I press the skin of my body, I
    • Reality appears to us as perception and concept, and the subjective
    • thinking, to the concept, but we relate it also to our own subjectivity, to
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • things, our own subject included, appears at first as a duality. Cognition
    • subjectivity. If, however, we consider the sum-total of all perceptions as
    • subjective organization, is confronted by a sphere of concepts pointing to a
    • subject, which has significance only within the sphere of perceptions, to
    • to be due to merely subjective factors, so the dualist, in fact, transfers
    • subject has of the object, 3) the subject, 4) the concept which relates the
    • perception to the object-in-itself. The relation between object and subject
    • is considered to be real, that is, the subject is considered to be
    • to appear in consciousness. But it is supposed to evoke in the subject a
    • is said to have an objective reality (independent of the subject), the
    • perception a subjective reality. This subjective reality is said to be
    • referred by the subject to the object. This latter reference is said to be
    • concepts only something subjective, which represents what confronts his
    • consciousness. The objectively real process in the subject, by means of which
    • between the perceptual object and the perceiving subject, there must also
    • the “thing-in-itself” of the perceptible subject (of the so called individual
    • of this specifically human manner of perceiving, as subject I am placed over
    • against the object. The connection of things is thereby broken. The subject
    • re-inserted into the world whole. Since it is only through our subject that
    • what exists outside the subject is something absolute, something
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  • Title: PoSA: Chapter VIII: The Factors of Life
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    • subject, or “I,” over against the objects. This something is thinking, and
    • subjective, for the self characterizes itself as subject only with the help
    • this way. For feeling on the subjective side to begin with, is exactly the
    • our subject, insofar as this relation comes to expression in merely
    • subjective experience.
    • to its own subject. In the will, the opposite is the case. In will,
    • of it, as in one's own subject, is not possible. It hypothetically assumes a
    • principle outside the subject, for which subjective experience is the sole
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • constant life-content of our subject, that is, through the content of our
    • observations, that is, on the subjective and the objective factors of
    • subjective dispositions which are suitable for turning definite
    • I count his article on this subject among the most important contributions
    • feel the subjection to the moral concept which, like a command, overshadows
    • those who demand our moral subjection, that is, to the moral authority we
    • demands subjection of the individual to a general standard. Freedom of action
    • division. In our subjective nature this division is no less present; man
    • This line of thought is one-sided. As perceptual object I am subjected to
    • perceptual object of my action is subjected to these changes.
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • subject to necessity.”
    • Naive realism kills freedom through subjection to the authority either of a
    • reality, thinking will remain merely a subjective human activity; for the one
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • for subjective actions, is an element that easily lends itself to such
    • in nature must not be confused with the purposes in subjective human action.
  • Title: PoSA: Chapter XII: Moral Imagination
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    • only for the subject). We therefore deal with them as with a natural
  • Title: PoSA: Chapter XIII: The Value of Life
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    • there is no other yardstick for pleasure than the subjective one of feeling.
    • being can be estimated only according to its own subjective measure, this is
    • final judgment of its own life, in regard to its subjective
    • enjoyment. Another way is to subject feelings to criticism, and attempt to
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • race, tribe, nation and sex are subjects of special sciences. Only men who
  • Title: PoSA: The Consequences of Monism
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    • embraces the content of our subjective personality. Thinking shows us
    • connections ascertained by human thinking had only a subjective
    • It was not realized that thinking encompasses both subjective and objective
    • with something purely subjective. But the content of the concept, which is
    • subjective. This content is not derived from the subject but from reality.
    • objectively, the concept is the part that is given subjectively (through
    • Not even the most subjective orthodox idealist will deny that we live within
    • subjective nor objective, but is a principle embracing both sides of
    • grasp reality, not in a subjective image which slips in between man and
    • perceiving subject (cp. p. 32). Thinking leads all perceiving subjects to
    • the human activity of thinking would be something merely subjective. —
  • Title: PoSA: Second Appendix
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    • knowing satisfies us which is not subjected to any external standard,



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