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  • Title: PoSA: Foreword
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    • Steiner is being published in Switzerland. When completed, this edition will
    • problems confronting each human being today.
    • a richer relationship with his fellow human beings. Far from estranging
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • philosophy: man has his right place in the cosmos as a thinking being.
    • justified here. However, the true innermost being of man will never be found
    • Thus man has to be considered as a being who, on the one hand is living in
    • human being draws from his own personal world of ideas, there cannot be any
    • Man. For the idea of man is that of a free being. However, we are
    • Spiritual Beings is a process of cosmic importance.
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • in his thinking and acting a spiritually free being, or is he compelled
    • stone continues a definite movement after being put in motion, just as
    • freedom of will consist in being able to will something without reason, without
    • a thinkable ‘freedom’ of the will, which would end up in being
    • What distinguishes man from all other organic beings is his rational
    • of action of human beings. Modern natural science loves such analogies. When
    • actions, not indeed of the donkey, but of human beings, in which between us
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • deepest foundation of human nature. Man is not a uniformly organized being.
    • likeness. We notice that living beings grow and develop to a certain degree
    • directly in them, divides our whole being into two aspects; we become
    • beings. The universe appears to us to have two opposite poles: I and
    • us, that we are not beings outside, but within, the universe.
    • of existence are both present in the human being, for they are never found
    • spirit, already united in the simplest being (the atom). But nothing is
    • being come to manifest itself in two different ways, if it is an indivisible
    • Goethe knew the other side too: “All human beings are in her and she is
    • in all human beings.”
    • must have taken something of it over with us, into our own being. This
    • being of man as a spiritual entity quite alien to nature, and seeks somehow
    • nature and spirit. But we shall penetrate the depths of our own being, there
    • Investigation of our own being must bring the solution of the riddle. We
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • my own independent being or whether the modern physiologists are right who
    • For the time being we wish merely to establish the fact that we constantly
    • coming into being of world phenomena, but thinking certainly plays a major
    • part in the coming into being of a view about them.
    • never the one actually being produced, but another one. Whether for this
    • someone might easily set another sentence as being equally valid: We cannot
    • thing by considering it with my thinking. I can well imagine that a being
    • thinking being, but thinking confronted me as the activity of a being foreign
    • and that I could not know what in itself the thinking of the being was like.
    • philosopher should be reproached for being concerned first and foremost about
    • most, I can have doubts as to whether thinking is being rightly applied,
    • that is willed is — while being willed — surveyed by the “I” as
    • someone who, seeing a moving light, insisted that it was being freshly lit by
  • Title: PoSA: Chapter IV: The World as Perception
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    • the fact that the growing human being slowly and gradually forms concepts
    • We must now pass from thinking itself to the being who thinks, for it is
    • observation. Insofar as the human being observes an object, it appears to
    • its own activity, then its own essential being, that is, its subject, is
    • think. The activity carried out by man as a thinking being is, therefore,
    • We must imagine a being with fully developed human intelligence suddenly
    • content of observation. The world would then reveal to this being nothing
    • human beings happen to consider them from the earth; but the
    • perception-picture of the heavens which human beings have is determined by
    • subsistence without a mind; that their being is to be perceived or known;
    • disregards the fact of its being perceived. There is no color
    • disappears, then the former, being bound up with them, must likewise
    • perception of an object that is given, then, for the time being, I am
    • are no real beings other than God and human spirits. What we call “world” is
    • representations must explicitly be set down as being open to doubt.”
    • I have sensations, these are as yet far from being grouped into what I
    • representation of itself, as being itself a representation. From this it
    • longer rely on the perceptions of the organism as being a safe foundation.
    • every being that lives and cognizes, though man alone is able to bring it into
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • floor is being built, then the second floor collapses also. As first floor
    • for human beings, that it is as good as non-existent since we can know
    • subject; the concept, however, does not appear till a human being confronts
    • thing. It could well be possible for a being to receive the concept at the
    • same time as, and undivided from, the perception. To such a being it would
    • as does any other feature of it. The being described above, who did not have
    • corresponding concepts, but to our intellectual organization. Our being as a
    • Man is a limited being. To begin with, he is a being among other beings. His
    • world process, but is a being among other beings.
    • Now all depends on our defining how the being of man is related to other
    • beings. This definition must be distinguished from merely becoming conscious
    • sense I am a twofold being. I am enclosed within the sphere which I perceive as
    • in each separate human being only because it becomes related to his individual
    • All-One Being that pervades everything. This is the deeper foundation of our
    • twofold being: We see within us a simply absolute force come into existence,
    • region which lies beyond our own being with the help of thinking, which
    • us the urge for knowledge. Beings without thinking do not have this urge.
    • them. These other things remain external to such beings. But the concept
    • rises up within thinking beings when they confront external things. It is
    • outside, the content of thought shines forth in the inner being of man. The
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • being, which we have already considered. Thinking is the element
    • perceiving beings, our whole life would flow along in monotonous
    • pain, do we live as individual beings whose existence is not exhausted by
    • if they had not been produced by a being of flesh and blood at all.
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • beyond consciousness in a being-in-itself of whom we likewise can have in
    • ideally, is not regarded by naive consciousness as being real in the same
    • being proved by the changing of water into wine in a way which can be
    • a new being develops from the individual which is similar to it, and by
    • sense-reality, and finally so, too, the naive man thinks of the Divine Being.
    • This Divine Being is thought of as active in a manner exactly corresponding
    • to what can be perceived as actions of men, that is, the Divine Being
    • being of equal importance with perceptions. If one is to avoid the
    • knowledge. For beings with a different world of perceptions (if, for
    • specific for such beings. The question concerning limits of knowledge exists
    • picture and the absolute object. A being with fewer senses than man would
    • perceiving being that determines how the world unity appears to be torn
    • A differently constituted being would have a differently constituted
    • anything about that of another human being? The metaphysical realist
    • means of his limited organization, as being in any way a standard for
    • from the organization of the perceiving being, but the perceptual picture when
    • to attain reality be confused with being confronted with a wider or narrower
    • a half-reality determined by the organization of the cognizing being.
    • how significant, also for knowledge of the being of man, is the fact that
    • for color or sound. The essential being of man is determined not
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • himself is one of these separate entities, a being among other beings. This
    • existence. Through it we feel ourselves to be thinking beings. This
    • definitions of our self were added to it. We should then be beings whose
    • beings who merely cognize or know.
    • we have seen, through feeling. Therefore we are not beings with a merely
    • perceiving, perceiving being mediated through feeling and will as individual
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • conscious thinking which is being observed, underestimate what can be seen
    • within man's being as a whole? Now what happens in this organism through
    • exists within the being of thinking, but not so the I-consciousness. This
    • individual disposition of human beings. This individual disposition we will
    • external authority, but through our own inner being (moral autonomy). In
    • label attached to it which contains for me, as a moral being, an ethical
    • being. Insofar as this intuitive content is directed toward action, it is
    • human being, but only the test as to whether it is a good or evil deed.
    • being other than myself could distinguish me from others by the difference
    • ideal part of my individual being; any other part of an action, irrespective
    • of free human beings.
    • it so! Only because individual human beings are one in the spiritual
    • part of their being, can they live out their lives side by side. The free man
    • There are many who will say that the concept of a free human being
    • to them by external powers. But there are human beings who raise themselves
    • he does? But in each of us exists a higher being in whom the free man comes to
    • content is not determined without him; his true concept as a moral being
    • realization. Every being has its inborn concept (the law of its existence
    • him into a being who acts rationally, but he alone can make himself into
    • a free being. At a definite stage in his development nature releases
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  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • mentioned come about through being prescribed by authority of family, state,
    • upon him that fundamentally all these are weak human beings just like
    • Being, whom, however, he endows with sense-perceptible qualities. He lets
    • the conceptual content of his moral life be dictated to him by this Being,
    • one's own inner being. What at first is sensed as the external voice of God,
    • possibilities. If the presupposed Being is thought of as in itself
    • Being behind the world of phenomena. Then the impulse to action will also be
    • reason will be regarded as issuing from this Being-in-itself, which has its
    • to discover and carry out these decisions of the Absolute Being. The moral
    • the Being-in-itself, the extra-human Being. Man ought to do what this
    • Being wills. Eduard von Hartmann, who sees the Being-in-itself as the
    • Godhead whose very existence is suffering, believes that this divine Being has
    • Being-in-itself, as a spiritual entity in which man has no conscious share)
    • freedom for one and the same reason, since they regard man as being simply
    • perceptible being or of an entity thought of as similar to a perceptible
    • being, or else through submission to the authority of the abstract inner
    • lets man be determined, mechanically or morally, by a “Being-in-itself.”
    • impulses of action stemming from a so-called “Being-in-itself.” According to
    • Being existing beyond his reach; he carries out his own will; he does not
    • bring to realization the decisions and intentions of another Being, but
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  • 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
    • the destination that the human being gives it. To the question: What is
    • Only by human beings are ideas realized according to purpose. It is
    • so the structure of every being in nature, be it plant, animal, or man, is
    • that the beings of nature are determined from outside (whether by an idea
    • world Creator, is immaterial in this context) should admit that these beings
    • beings of nature are also entities of this kind. One who says that something
    • description for the beings of nature, if he likes. However, the laws at work
    • absolute Being has realized its purposes. For monism, along with the
    • absolute Being that cannot be experienced and is only inferred, the reason
    • action — and then human action too — as being only a
    • individual human beings set themselves purposes, and the result of these
  • Title: PoSA: Chapter XII: Moral Imagination
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    • moral rules without being able to condense them into concrete
    • being I am an individual and have laws which are wholly my own.
    • of as being determined only from the direct perception of the primordial
    • extracted from earlier ones. As a moral being, the individual produces his
    • from protozoa to man as organic being, without interruption of the natural
    • individual as a moral being in a definite sense. But never will it be possible
    • interference by some Being from outside the world, who is to call forth
    • moral one, is exhausted by being traced back to a continuous supernatural
    • which someone else has induced in me. A free being is someone who is able to
    • possibility of being carried by pure ideal intuition. This can be attained
  • Title: PoSA: Chapter XIII: The Value of Life
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    • foundation not as an all-wise and all-kind Being, but as blind urge or will.
    • primordial Being only if he lets the pain in the world serve a wise world
    • an all-wise Being, however, could only be release from suffering, and since
    • painful drawing-plaster which the all-one Being applies to Himself in order
    • Human beings are parts of the world. In them God suffers. He has created
    • content of the being in question. A being is hungry, that is, it strives
    • greater or more refined pleasure, I can speak of a displeasure being
    • pleasure and dis pleasure may also appear in a being where they are not the
    • without being preceded by any desire. To the last kind belongs also the
    • being can be estimated only according to its own subjective measure, this is
    • not to say that every being is able to calculate, from all that influences
    • the hurts suffered through being slighted as smaller than they are. At the
    • time he suffered from being slighted he felt it just because he was
    • genuinely enjoy being appreciated by the multitude, quite irrespective of
    • can be achieved only through the ceaseless, devoted labor of human beings.
    • If in accordance with their natural disposition human beings strove after
    • bear the agony of existence in his place. And since in every being it is,
    • (e.g. hunger) as being distributed over the whole of his life with all the
    • living being the value of the pleasure diminishes. The same is true for the
    • totality of life in nature. The greater the number of living beings in
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  • Title: PoSA: Chapter XIV: Individuality and Species
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    • human beings comprising it have characteristic features which are
    • medium through which to express his own particular being. The characteristic
    • form that corresponds to his own being. We shall look in vain among the laws
    • of the species for the reason for an expression of this being. Here we have
    • It is impossible to understand a human being completely if one's judgment is
    • One judging human beings according to their generic qualities stops short
    • just at the very frontier beyond which they begin to be beings whose
    • being is a problem. And every science which deals with abstract thoughts and
    • individuality. But every human being gradually frees a greater or lesser
    • part of his being from the animal-like life of the species, as well as from
    • With that part of his being for which a man is unable to achieve such
  • Title: PoSA: The Consequences of Monism
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    • only for our perception. At first we see this part as a being existing by
    • the part of the whole as a truly independently existing being, as a monad,
    • this particular human being; as soon as he looks toward the idea-world that
    • Being as pervading and living in all men. Monism sees this common divine
    • life in reality itself. The ideal content of another human being is also my
    • his thinking therefore, man takes hold of the universal primordial Being
    • abstract conclusions is nothing but a human being transplanted into the
    • Hartmann's unconscious primordial Being. composed of idea and will. is a
    • reality itself, we must also perceive. An absolute Being for which a content is
    • complements, as being incomplete. But it regards as equally incomplete all
    • purposes of an objective (existing beyond) primordial Being into his own
    • imagination of others. This means: either he must give up being active
    • its source in some other being, if its being were not such as had its origin
    • which freedom can be ascribed. Acting human beings will consider that will as
  • Title: PoSA: First Appendix
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    • that confronts every human being who is striving for clarity about man's
    • being and his relationship to the world. What follows, however, is rather a
    • In that world is also my real being, of which likewise I have in my
    • consciousness only a representative. And in it exists also the being of the
    • its corresponding reality in his real being, independent of his
    • consciousness. This reality reacts on my fundamental but unconscious being
    • me — as a thinking being — to extinguish my own thinking and to put
    • being present only as the content of one's own consciousness. According to von
  • Title: PoSA: Second Appendix
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    • experience everything in the depth of its being. Only that kind of
    • question. Today even the still immature human being, the child, should not
  • Title: PoSA: Back Cover
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    • such fundamental questions as the being of man, the nature and
    • understanding of the human being and his place in the universe.

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