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  • Title: PoSA: Cover Sheet
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  • Title: PoSA: Contents
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    • Thinking in the Service of Understanding the World
    • The World as Perception
    • The Act of Knowing the World
    • World Purpose and Life Purpose (The Destination of Man)
  • Title: PoSA: Foreword
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    • to awaken in the reader a new experience of the world of ideas, to
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • a thinking effort, but is based on spiritual experiences. In the world of
    • reason Steiner had to face the greatest mistrust from the world of the
    • world which, according to Hartmann, are veiled forever from our knowledge,
    • above. We are by no means separated from the realities of the world forever,
    • Actually, the world of the senses is spiritual. If by enhancing our soul
    • life, we succeed in experiencing the ideas working in the world of the
    • senses, then we are able to experience the world in its reality. Steiner
    • idealism and Goethe's world conception. In contrast to almost all
    • this were a kind of presentiment of the world in which, and into which,
    • A Theory of Knowledge Implicit in Goethe's World Conception, Fundamental Outlines with Special Reference to Schiller,
    • Volkelt had based his thesis that the world known to man has to be separated
    • sharply from the other world, that of the “things in themselves” which, as
    • with his thinking, man lives in the reality of the world as a spiritual world,
    • and that the world of the senses is, in truth, a manifestation of the
    • great idea of metamorphosis. According to the latter, the world is a
    • manifestation of ideal forces in the world of the senses. All plants, for
    • 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.
    • non-physical, yet working in the physical world of the senses? Goethe
    • the given perception, or on nature, but rather the true essence of the world
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  • Title: PoSA: Preface to the Revised Edition, 1918
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    • at not finding in this book as yet, any reference to that region of the world
    • world. In this book the attempt is made to justify knowledge of the realm of
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • by seeking analogies in the animal world to clarify the concept of freedom
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • The one, fast clinging, to the world adheres
    • He always demands more than the world gives him of its own accord. Nature
    • conscious of our contrast to the world. We confront the world as independent
    • world.
    • We erect this barrier between ourselves and the world as soon as
    • of all, we belong to the world, that there is a bond of union between it and
    • and the world. Religion, art and science all have this same aim. In the
    • problems in the world which his I, dissatisfied with the world of mere
    • his I, in order to reconcile with the world outside what lives within him.
    • He, too, feels dissatisfied with the world as it appears to him, and seeks
    • to embody into the world of mere phenomena that something more which his I,
    • Only when we have made the world-content into our thought-content
    • stage of history in the contrast between a unified view of the world or
    • and the theory of two worlds or dualism.
    • to the separation between I and world, brought about by man's consciousness.
    • worlds, but he is unable to find it. In as far as man is aware of himself as
    • spirit; and in contrasting this “I” with the world he cannot do
    • as belonging to the world. In doing so, man places himself within the contrast
    • to the material world. Thus the “I” belongs to the realm of spirit,
    • belong to the “world.” All the problems connected with spirit and
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  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • Chapter III: Thinking in the Service of Understanding the World
    • element in the evolution of the world, we shall not decide as yet. But that
    • the world, is immediately clear. Thinking may play a minor part in the
    • coming into being of world phenomena, but thinking certainly plays a major
    • world-content, only in ordinary life we do not apply it to thinking.
    • of Moses. The latter represents God as creating the world in the first six
    • days, and only when the world is there is the possibility of contemplating
    • directly and more intimately than any other process in the world. It is just
    • other objects that make up the content of the world. He cannot find it in
    • of the rest of the world's phenomena.
    • world content it is in my thinking that I grasp myself within that activity
    • else in the world, does not exist.
    • consider the rest of the world by means of thinking. How should I make of my
    • starting point in my approach to an understanding of the world. When
    • attempt to understand the world. Thinking we can understand through itself.
    • answer were given to the World Creator who wished to create thinking, it
    • concerned with the creation of the world, but with the understanding of it.
    • the understanding of the world. I consider it most extraordinary that a
    • objects he wants to understand. The World Creator had to know, above all,
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  • Title: PoSA: Chapter IV: The World as Perception
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    • Chapter IV: The World as Perception
    • himself and the rest of the world; but at the same time, it is also by means
    • waking into existence out of nothing, and confronting the world. Everything
    • content of observation. The world would then reveal to this being nothing
    • my picture of the world. We see this in everyday life, as well as in the
    • ear. Without this, the whole world would be forever silent for us. From
    • picture of the world lacks this shade of color, and therefore is actually a
    • a world without the conscious spirit. He said:
    • bodies which compose the mighty frame of the world — have not any
    • world, whereas the content of my self-perception I call inner world.
    • are no real beings other than God and human spirits. What we call “world” is
    • world, or physical nature, is not there. This view is contrasted by the now
    • world. In the same way, color and warmth are found to be merely
    • the external world which are utterly different from the experiences we have
    • touch does not reveal to me the objects of the outer world, but only
    • nothing from the external world. They determine our perceptions, each
    • content of the perceived world as a product of man's spiritual organization.
    • Still less can the principle, “The perceived world is my
    • The World as Will and Representation, with the words:
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  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • Chapter V: The Act of Knowing the World
    • presuppositions as unsuitable for the foundation of a world view and discard
    • does the critical idealist when he bases his assertion, The world is my
    • For the one holding the view that the whole world we perceive is only a
    • world that we represent to ourselves and, indeed, only the effect on our
    • representations. His interest skips over the subjective world of
    • world of my representations and cannot get beyond it. If I think that there
    • To this kind of critical idealist the whole world seems a dream, in the face
    • nothingness of this dream-world and therefore must gradually lose all desire
    • world. We then have in consciousness not the real I, but only our
    • “things-in-themselves.” The first world view could be described as absolute
    • does the I bring about, out of itself, the world of representations? Insofar
    • as it would be a means of investigating indirectly the world of the
    • world of representations that was given us, even if this disappeared as soon
    • as we shut our senses to the external world. If the things we experience
    • a philosopher who considers the world to be his representation cannot be
    • convinced that the given world consists of nothing but representations,
    • takes the world as it is and regards things as real in the sense in which he
    • If I say: The world is my representation, I have expressed the result of a
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • belong to one and the same world. That section of the world which I perceive
    • as my subject is permeated by the stream of the universal world process. To
    • am part of the universal world process. The perception of the tree and my I
    • is within the same whole. There this universal world process calls forth the
    • perception of my I. Were I world creator instead of world knower, object and
    • each other. As world knower I can discover the element they have in common,
    • Our thinking unites us with the world; our feeling leads us back into
    • the conceptual relations in which we stand to the rest of the world, but who
    • saturated with reality than is our thinking contemplation of the world. But
    • meaning only for my individual self. For the world my life of feeling can
    • world process and our own individual existence. The further we ascend into
    • feelings resound with the experiences of the outer world, the more we cut
    • the world. His concepts link themselves to his perceptions. He will think
    • determination comes about through the place we occupy in the world and from
    • connection with the world. But because it is inherent in man to develop his
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • we call the world as it confronts us before it has attained its true aspect
    • by means of cognition, “the world of appearance,” in contrast to the unified
    • whole composed of perception and concept, then we can say: The world is given
    • worlds, or dualism. The latter does not assume that there are two sides
    • rather, that there are two worlds, completely different from each other.
    • Then in the one world it tries to find the principles that can explain the
    • world whole. As long as the separated parts of the world whole are defined
    • They are then transferred to the imagined world of atoms. Then astonishment
    • “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
    • needs for the explanation of any given phenomenon in the world must lie
    • within this world itself. What hinders him from reaching the explanation can
    • in the world, is the thirst for knowledge satisfied: the I has again come to
    • details. The world does not set us the questions; it is we ourselves who
    • world which is a unity. My task is to reconcile these two spheres, well
    • The dualist believes that the whole world would be nothing but a mere
    • In contrast to this real world of his, the naive realist regards everything
    • else, especially the world of ideas, as unreal, as “merely ideal.” What we
    • it to the objects of the physical world, namely, the form of their
    • “merely” an idea, not a reality. Thus, this world view finds
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  • Title: PoSA: Chapter VIII: The Factors of Life
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    • world confronts man as a multiplicity, as a sum of separate entities. Man
    • aspect of the world we characterized simply as that which is given, and
    • we called it perception. Within the world of perceptions we perceive
    • world with his own self. What the monist, in the sense we have described,
    • Feeling is purely individual, it is the relation of the external world to
    • thinking, lives within the universal life of the world; through thinking the
    • object in the external world.
    • constituent factor of the world.
    • realism, and acknowledge that the will is a universal world process only
    • insofar as it relates itself ideally to the rest of the world.
    • its warm luminous reality, which dives down into the phenomena of the world.
    • removed from reality, a shadowy, chilling picture of the world.
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • The process is different when the relation of man to the world is
    • metaphysical sphere on the pattern of the perceived world, and each person,
    • according to his views, will call this world a world of atoms, a world of
    • will, a world of unconscious spirit, and so on. And he will not notice that
    • with all this he merely hypothetically builds up a metaphysical world on the
    • pattern of his world of perceptions. But if he realizes what he has
    • other in the outer world without further reflection and without linking any
    • themselves to the perceptions of the outer world. These feelings can become
    • universality of the idea-world, is individually constituted in each human
    • idea-content of the world. In particular instances such aims are usually
    • rather the universal world of ideas which lights up within this organism. My
    • harmony of the idea-world. He does not realize that the idea-world which is
    • this can it be. For if the unity of the idea-world could be recognized by
    • because we live in two quite different spiritual worlds, but because from the
    • world of ideas which we share, he receives different intuitions from mine. He
    • is confident that others who are free belong to the same spiritual world as he
    • his own concept. In the objective world a line of division is drawn by our
    • man, will reckon with them as belonging to the same idea-world as that from
    • The formula must not be coined: Man is meant to realize a moral world order
    • presupposition for a moral world-order.
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • Being behind the world of phenomena. Then the impulse to action will also be
    • world-order appears to the dualist as the perceptible reflection of a higher
    • extra-human world order. It is not man that matters in this moral order, but
    • created the world in order that through the world he will be redeemed from
    • “Only through the building up of a moral world-order by sensible,
    • responsible individuals can the aim of the world process be carried through
    • — the world process is the Passion of the God becoming flesh, and at
    • because it acknowledges the justification of the world of perceptions. Someone
    • perceptible world of the thing, the person, or the institution that made the
    • is unfree in the world of perceptions, but brings the free spirit to
    • men; for the monist the moral world order is neither a copy of a purely
    • mechanical natural order, nor of an extra-human world order, but entirely a
    • particular purpose. For the world of ideas expresses itself not in a
    • spirit. A truly moral world view is released by monism, both from the
    • fetters of naive moral principles in man's inner world, and from the moral
    • principles of the speculating metaphysicist in the external world. The naive
    • principles of morality can be eliminated from the world as little as can
    • factors for explaining world-phenomena within the world, and none outside
    • (abstracted) from the sense-world, and who do not give full recognition to
    • of the world of ideas man penetrates in cognition into something which
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  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • Chapter XI: World Purpose and Life Purpose
    • mischief. The purpose of the world is thought to exist outside the world,
    • mission in the world is not predetermined, but at every moment is the one I
    • or the realization of the moral world order, and so on, are untenable from
    • uniformity in the world. Listen, for example, to Robert Hamerling:
    • of purpose, against a world full of wonders of purpose such as nature shows
    • world Creator, is immaterial in this context) should admit that these beings
    • Dualism speaks of world purpose and nature purpose. Where, for perception, a
    • for assuming any world purpose also falls away.
    • world also, insofar as it lies outside human action, is because in that world
  • Title: PoSA: Chapter XII: Moral Imagination
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    • means of thinking from the totality of his world of ideas. The reason an
    • unfree spirit singles out a particular intuition from his idea world in
    • order to use it as a basis for a deed, lies in the world of perception given
    • By means of imagination representations are produced by man out of his world
    • find the concepts for the already created world than productively out of
    • world is meant that the later (more perfect) organic forms are real descendents
    • spot out in the world-ether. The fact that in such a representation, both
    • of the moral world order we do what nature does at a lower level: we alter
    • must, as monistic world view, reject in moral life and also in science,
    • interference by some Being from outside the world, who is to call forth
    • morality of the world from causes which do not lie within the world we can
    • influence upon moral life (divine world rulership from outside), to a
    • processes are products of the world like everything else in existence, and
    • their causes must be sought in the world, i.e., in man, since man is the
  • Title: PoSA: Chapter XIII: The Value of Life
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    • at compromise. One view says: The world is the best possible, and to live
    • Leibniz says the world is the best of all possible worlds. A better one is
    • the best possible world; a wise God would know which is the best
    • Only a bad or unwise God could create a world inferior to the best possible.
    • best of all worlds. All that man has to do is to find out God's decisions
    • with regard to the world and mankind, then he will also do what is right.
    • world. Therefore, from the optimistic standpoint life is worth living. This
    • Schopenhauer presents matters differently. He thinks of the world's
    • he tries to base his world view on experience. By observation of
    • in the world. He passes in review before the tribunal of reason whatever appears
    • into the world.
    • intoxication. Displeasure far outweighs pleasure in the world. No person,
    • an ideal factor (wisdom) in the world, but even grants it equal significance
    • with blind urge (will), he can attribute the creation of the world to his
    • primordial Being only if he lets the pain in the world serve a wise world
    • purpose. He sees the pain in the world as nothing but God's pain, for the
    • life of the world as a whole is identical with the life of God. The aim of
    • world's creation is to transform existence into nonexistence, which is so
    • much better. The world process is nothing but a continual battle against
    • existence. God has created the world in order to rid Himself of His infinite
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  • Title: PoSA: Chapter XIV: Individuality and Species
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    • world, and that other insight which we obtain from the content of his will.
    • freedom, he is a member of the natural and spiritual organism of the world
  • Title: PoSA: The Consequences of Monism
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    • here called monism, this unitary explanation of the world, derives
    • the principles it uses for explaining the world. The source of activity
    • also is sought within the world to be observed, that is, in human nature
    • refuses to seek the origin of the world accessible to perceiving and thinking,
    • outside of that world, by means of abstract conclusions. For monism,
    • who somehow receives information about the rest of the world from outside.
    • of the world of concepts. When this happens, separate existence of parts is
    • the world of concepts, which contains the objective perceptions, also
    • entity existing beyond the world to be experienced (an inferred God, will,
    • original creator built up the world according to logical laws, and the
    • conviction that he lives in a world of reality and does not have to go
    • beyond this world for a higher reality that cannot be experienced. The
    • to guarantee it. What dualism looks for only behind the world of
    • world is the same for every human individual (cp. 33 p. ff.). According to
    • to himself is because it is the same world content that expresses itself in
    • the other also. In the unitary world of concepts there are not as many
    • the common ideal unity of all multiplicity. The one world of ideas expresses
    • this particular human being; as soon as he looks toward the idea-world that
    • the total idea-world, and to that extent individuals differ one from another
    • who believe that the world in which we live does not contain within itself
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  • Title: PoSA: First Appendix
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    • philosophical world views which originate in certain prejudices on the part
    • being and his relationship to the world. What follows, however, is rather a
    • soul life of the observer). They say: My conscious world is enclosed within
    • me; the conscious world of another person likewise is enclosed within him. I
    • cannot see into the world of another's consciousness. How, then, do I come
    • to know that we share the same world? A world view which considers that from
    • the following way. This world view says: The content of my consciousness is
    • only a representative of a real world which I cannot consciously reach. In
    • that real world lies the unknown cause of the content of my consciousness.
    • In that world is also my real being, of which likewise I have in my
    • otherwise be forced to maintain that the whole external world which seems to
    • confront me is only a world of my consciousness, and this would result in
    • the world one confronts is transformed into a mere sum of objects of
  • Title: PoSA: Second Appendix
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    • The healthy eye can through the world the great Creator track;
    • for his creative powers in a world that appears to him as an enigma.
    • Western world no longer demands pious exercises and ascetic practices as a
    • from seeing the world as a living unity. There must be a knowledge which
    • branch of science wants to become conscious of the world and how it works;
    • him; rather the relation should be that man conquers the world of ideas in
  • Title: PoSA: Inside Dust Jacket
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