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• Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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  • our consciousness are nothing but an unreal reflection of reality. In
  • sharply from the other world, that of the “things in themselves” which, as
  • example, are nothing but materializations of the one, ideal archetypal
  • “archetypal plant” is nothing more than an idea which man builds up in
  • Man has to let things speak to him in a twofold way: one part of their reality
  • other words, he considered this concept to be nothing but an invention of man,
  • formative forces of nature; and nothing was able any longer to prevent me
  • positivistic thinkers consider knowledge nothing but a mere comprising of
  • but it will never create anything new, although the latter might be of great
  • abbreviated form, but rather it adds to it something fundamentally new,
  • something which can never be found in the mere perception, or in the
  • something of a subjective nature which, according to Kant, man projects on
  • not an integral part of the subject, but something of a “subjective” nature.
  • experienced things in this way.
  • object by means of thinking means nothing other than to restore the
  • principle. Natural science studies nothing but the “mirrored reflection” of
  • desires means nothing to me, nor does that of moral laws; I want simply to
  • reality. There is something very special in relation to the idea of Man:
• Title: PoSA: Preface to the Revised Edition, 1918
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  • EVERYTHING DISCUSSED
  • acceptable to many who, for reasons of their own, will have nothing to do
  • these results of spiritual scientific research as something to which he is
• Title: PoSA: Chapter I: The Conscious Human Deed
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  • sphere of human action and thinking. One and the same thing is here declared
  • question, nothing but the words:
  • “I call something free which exists and acts from the pure
  • of which are exactly and fixedly determined by something else. The existence
  • “But let us come down to created things which are all determined by
  • particular thing, however complicated and many-sided it may be, namely, that
  • each thing is necessarily determined by external causes to exist and to act
  • human freedom which everybody claims to possess and which consists in nothing
  • simply because there are some things which he desires less strongly and many
  • desires which can easily be inhibited through the recollection of something
  • also the drunken man when he says things he later regrets. Neither knows
  • anything of the causes working in the depths of their organisms, which exercise
  • something, or whether I do not. At first sight this seems a self-evident
  • necessity of our characterological disposition, that is, we are anything but
  • Nothing is achieved by assertions of this kind. For the question is just
  • freedom of will consist in being able to will something without reason, without
  • a motive? But what does it mean to will something, other than to have a
  • reason to do or to strive for this rather than that? To will something
  • without a reason, without a motive, would mean to will something without
  • have any meaning. Should it matter to me whether I can do a thing or not,
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• Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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  • The something more which we seek in things, over and above what is given us
  • to embody into the world of mere phenomena that something more which his I,
  • as part of it; the material things and events which are perceived by the senses
  • The first thing man perceives when he seeks to gain knowledge of his
  • at his own human nature, to acknowledge nothing of spirit except his own world
  • “The senses give us the effects of things, not true copies, much
  • less the things themselves. To these mere effects belong the senses themselves,
  • thinking of the “I.” Lange's philosophy, in other words, is nothing
  • spirit, already united in the simplest being (the atom). But nothing is
  • must have taken something of it over with us, into our own being. This
  • “I,” here I encounter something which is more than “I.”
• Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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  • more than observe, I cannot say anything about the motion of the second ball
  • been observed does not of itself reveal anything about its connection with
  • reality, subject and object, appearance and thing-in-itself, ego and
  • he presupposes thinking. Whether thinking or something else is the main
  • us, our thinking about a horse and the object horse are two separate things.
  • goes on about these things, I do not observe at the same time. I observe the
  • thinking about the table. Whereas observation of things and events, and
  • conscious of the fact that the concept of a thing is built up by my
  • no question of an effect on me. I learn nothing about myself by knowing the
  • stone is thrown against it. But I very definitely do learn something about
  • When I say of an observed object: This is a rose, I say absolutely nothing
  • about myself; but when I say of the same thing: It gives me a feeling of
  • already enter the exceptional situation characterized above, where something
  • The first thing then, that we observe about thinking is that it is the
  • enters my field of observation as something objective. I find myself
  • confronted by it as by something that has come about independently of me; it
  • Two things that do not go together are actively producing something and
  • it also present: “And God saw everything that he had made and, behold, it
  • My observation of thinking shows me that there is nothing that directs me in
  • observation is the most important he can make. For he observes something which
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• Title: PoSA: Chapter IV: The World as Perception
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  • through itself, that it is determined by nothing but itself, cannot simply
  • above. When I hear a sound, the first thing I do is to find the concept that
  • reference as something merely subjective. It is not the subject that makes
  • waking into existence out of nothing, and confronting the world. Everything
  • content of observation. The world would then reveal to this being nothing
  • seem to appear to him, as things having an existence completely independent
  • physiology we know that there are people who perceive nothing of the
  • According to this view, nothing remains of the perception, if one
  • things that exist apart from consciousness and to which the conscious
  • be similar only to our perceptions, and to nothing else. What we call an
  • object is also nothing but a collection of perceptions which are connected
  • — in short, of all that is only my perception — then nothing else
  • subject. I perceive not only other things; I also perceive myself. The
  • I also know that it is I who see it. I also realize that something takes
  • representations. I am supposed to know nothing of the table in itself, which
  • not because it is convinced that there cannot be things in existence besides
  • thing-in-itself that causes this modification. This conclusion arises from
  • This view believes it expresses something absolutely certain, something that
  • the only thing we experience and learn to know directly and, just because
  • therefore, we cannot know about anything except what our organization
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• Title: PoSA: Chapter V: The Act of Knowing the World
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  • things-in-themselves, but merely with our representations of things. Now if
  • The correctness of critical idealism is one thing, the power of conviction
  • soul of things unknown to us, the essential problem of knowledge is
  • but with the things which lie outside our consciousness and are independent
  • senses away from things. From this point of view, our consciousness acts
  • like a mirror from which the pictures of things also disappear the moment
  • its reflecting surface is not turned toward them. He who does not see things
  • is something behind my representations, then again this thought is nothing
  • thing-in-itself entirely or, at any rate, say that it has no significance
  • nothing of it.
  • own dream-pictures are real things, and the wise ones who see through the
  • nothingness of this dream-world and therefore must gradually lose all desire
  • representation of the I. Now, if the existence of things is denied or at
  • least it is denied that we can know anything of them, then the existence or
  • to be a dream assumes nothing more behind this dream, or whether he refers
  • his representations to real things: in either case, life must lose all
  • dreams, for others who believe they can draw conclusions about the things
  • “things-in-themselves.” The first world view could be described as absolute
  • as we shut our senses to the external world. If the things we experience
  • convinced that the given world consists of nothing but representations,
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• Title: PoSA: Chapter VI: The Human Individuality
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  • things, and yet our representations must somehow correspond to things. But,
  • all. We are certainly not the external things, but together with them we
  • external object, it is by no means necessary that something of the object
  • things filters into me. The forces active within the limit of my body are
  • things; not, however, insofar as I am a perceiving subject, but insofar as I
  • something over and above perceptions. Just as we can say that the eye
  • bodily organism is working. A representation is nothing but an intuition
  • complete reality of something is submitted to us in the moment of
  • in us as the representation of the thing in question. If we come across a
  • second thing with which the same concept connects itself, we recognize the
  • same thing twice, we find in our conceptual system not only a corresponding
  • The sum of those things about which I can form representations may be called my
  • things. The unthinking traveller and the scholar living in abstract
  • whole nature, his knowledge of things will go hand-in-hand with the
• 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
  • perception and the concept gained by thinking, into the complete thing. If
  • the perceived object and the thing-in-itself which Kant
  • particular thing can be given us only as perception. Thinking then overcomes
  • constituting one part, and confront it with the “thing-in-itself” as a
  • since such content for a particular thing can be drawn only from perception.
  • “thing-in-itself” belongs in this category. It is quite natural that a
  • empty concept, a non-concept, which is nothing but a shell of a concept. Then
  • sphere of experience into the concept of the thing-in-itself, it still
  • “in-itself” of things can reach no explanation of the world, already follows
  • knowledge. The follower of a monistic world view knows that everything he
  • general, but one which men must settle for themselves. Things claim no
  • purely invented entities outside this sphere. But as the separate things
  • the thing-in-itself, takes place, according to him, outside of
  • concepts only something subjective, which represents what confronts his
  • things-in-themselves, remain inaccessible to direct cognition for such a
  • objectively real. The bond of unity which connects things with one another
  • and also objectively with our individual spirit (as thing-in-itself), lies
  • The dualist believes that the whole world would be nothing but a mere
  • the proof of their reality. “Nothing exists that cannot be perceived” is, in
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• Title: PoSA: Chapter VIII: The Factors of Life
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  • perceptions, did not something arise from the midst of this self-perception
  • the sum of all other perceptions with that of ourself. This something which
  • subject, or “I,” over against the objects. This something is thinking, and
  • realism, that everything that can be perceived is real, it follows that
  • appears to him more important than anything else. He will believe that he
  • has grasped the connection of things only when he has felt it. He attempts
  • is something quite individual, something equivalent to perception, a
  • he wants to develop something which is individual, into something universal.
  • relation of our own self to the object. Everything in the will which is not
  • something far more real than can be reached by thinking. He sees in the will
  • Here something which can be experienced only individually is made into the
  • feeling. For both maintain that to permeate things with concepts is
  • attention on it. What then is left is something lifeless, abstract, the
• Title: PoSA: Chapter IX: The Idea of Freedom
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  • such, those who find it necessary to add something to it, such as physical
  • When thinking is observed, two things coincide which elsewhere must
  • unable to see anything but shadowy copies of the perceptions, and will take
  • nothing from the organization plays into thinking as such. And then it is
  • thinking has nothing to do with the nature of thinking, but indeed it has to
  • here what acts as driving force is no longer something merely individual in
  • his egoistical striving according to what he considers to be the good things
  • will do the same. But at this level he could do something even higher: if in
  • love, exists in the right way within the relationship between things; this
  • to act. I am not guided directly by what happens to be the usual thing, the
  • urges, instincts, passions confirm nothing more than that I belong to the
  • general species, man; the fact that something ideal comes to expression in a
  • unity of ideas is indeed nothing but a result of men's
  • the case with everything else. I can form a concept of a typical man, and I
  • perpetual change. As a child I was one thing, another as a youth, yet
  • nothing beloved or endearing, but you demand submission,” you “lay down a
• Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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  • metaphysical realist who does not look for the reality of things in the
  • kind of metaphysical realism which does not experience, but infers something
  • who merely infers something extra-human, cannot acknowledge freedom because he
  • perceptible world of the thing, the person, or the institution that made the
  • of men is nothing but the result of the separate will-activities of the
  • mean something quite different to beings other than man, so other beings
  • of the world of ideas man penetrates in cognition into something which
  • other ideas are available than those which can be applied only to something
• Title: PoSA: Chapter XI: World Purpose and Life Purpose
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  • root came into being. For a connection of things to have purpose it is
  • However, a perceptible influence of a concept upon something else is to be
  • place something perceptible where only ideal factors are to be recognized. In
  • beings of nature are also entities of this kind. One who says that something
  • create the possibility of presenting, first, everything except human
  • something higher is revealed than purpose realized in human life. And
  • is the total activity of mankind. This result is then something higher than
• Title: PoSA: Chapter XII: Moral Imagination
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  • he wants to do something he does it as he has seen it done or as he is told
  • forbid something, not when they bid things to be done. Laws concerning what
  • doing anything about it; we find its laws present, ready-made, and therefore
  • own content. This content which he produces is for ethics something given,
  • just as reptiles are something given for natural science. Reptiles have
  • something perceptible. As we have seen, an ethical rule cannot be
  • through his moral imagination? For something that is to reveal itself as
  • Commandments), or to the appearance of God on the earth (Christ). Everything
  • processes are products of the world like everything else in existence, and
  • impossible if something external to me (mechanical processes or a merely
  • will what he considers right. One who does something other than
  • because in ideal intuition nothing is active but its own self-sustaining
• Title: PoSA: Chapter XIII: The Value of Life
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  • and be active in it is a blessing of untold value. Everything exists
  • all so-called satisfaction turns out to be nothing but illusion.
  • purpose. He sees the pain in the world as nothing but God's pain, for the
  • much better. The world process is nothing but a continual battle against
  • when a person finds that something is missing in the world that he sees,
  • fulfillment meanwhile, it must be acknowledged that displeasure has nothing
  • striving is added that of the fulfillment as something new. Should someone
  • that he is calculating something which is never experienced.
  • clear to himself that the recognition he pursues is something valueless.
  • recognize as illusion, not only everything his ambition caused him to regard
  • brings, then I have no right to presuppose something else by which to
  • because the factory produces playthings for children.
  • astray in your brooding; think things through once more. But if there comes
  • has reached the point where hunger ceases, everything that the food-instinct
  • increasing pleasure, then the pleasure turns into displeasure. The thing
  • comparability of the things to be calculated in respect to their quantity.
  • moral tasks. But these moral tasks are nothing but the concrete natural and
  • you recognize to be your life's task, it lays its finger on the very thing
  • taken from something that man does not will.
• Title: PoSA: Chapter XIV: Individuality and Species
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  • express something generic. If we ask why some particular thing about him is
  • the species. The species explains why something about the individual appears
  • to do with something individual which can be explained only through itself.
  • we still attempt to explain everything about him from the character of the
  • themselves to attain anything else. But they must be allowed to decide for
  • of understanding a free individuality, the essential thing is to receive
  • in him through the inheritance of social instincts become something ethical
• Title: PoSA: The Consequences of Monism
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  • significance, the real reason for the unity of things was sought in some
  • grasp the connection of things through strictly applied thinking is that an
  • with something purely subjective. But the content of the concept, which is
  • recognize that the concept is something real, thinks of it only in that
  • add something to our experience that cannot be experienced (a Beyond), but
  • abstract conclusions is nothing but a human being transplanted into the
  • nor is there any need to do so, since everything we require in order to
  • the whole sphere of thinking he finds nothing that could make it necessary
  • others, then he is determined by nothing but himself. He must act according
  • to an impulse produced by himself and determined by nothing else. This
  • the human activity of thinking would be something merely subjective. —
  • What comes to meet us as perception is something man must simply
• Title: PoSA: First Appendix
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  • the senses something else is revealed, namely what they are indirectly. The
  • transcendental idealist one has to give up hope that anything from a
  • “thing-in-itself” could ever reach human consciousness. And if one is
  • This view assumes that “things-in-themselves” exist, but our consciousness
  • draw conclusions about these “things-in-themselves” from the merely represented
  • follows: 1) Are things continuous or intermittent in their
  • the table' something so dissimilar as the one table as thing-in-itself, and the
  • 'things-in-themselves' and four objects of representation of persons in the
• Title: PoSA: Second Appendix
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  • experience everything in the depth of its being. Only that kind of
  • become life-forces. We then have not just a knowledge of things, but we have
  • All science would be nothing but the satisfaction of idle curiosity if it did
• Title: PoSA: Inside Dust Jacket
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  • Can I be certain of anything in