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- Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
- calls his philosophical system, “concrete” or “objective idealism.”
- design materializes physically, it varies in a manifold manner, and in
- that in the spirit, he saw the whole in the same way as physically he saw
- from Konigsberg himself calls it.” But for Kant, the “Old Man from
- automatically while we remain passive, while, insofar as thinking is
- thinking. In the first instance we cannot call the deed a free one, since
- that action can be called free which has been determined by the rationality
- question is wrong, for it can never be answered objectively-theoretically.
- Rudolf Steiner enthusiastically follows the theory of evolution as it was
- Title: PoSA: Preface to the Revised Edition, 1918
- the content of this book practically unaltered in all essentials. I have,
- Title: PoSA: Chapter I: The Conscious Human Deed
- “I call something free which exists and acts from the pure
- necessity of its nature, and I call that compelled, the existence and action
- diplomatic negotiations, be placed, scientifically, on the same level with
- Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
- seek what we call explanation of the facts.
- which it calls spirit and matter, subject and object, or thinking and
- Title: PoSA: Chapter IV: The World as Perception
- ditch; on seeing this our curiosity is satisfied; we have what we call an
- The concept of effect calls up that of cause; I then look for the object which
- many instances I may have observed. Observation calls up thinking, and it is
- consciousness meets with thinking — which we have so far simply called
- process of observation, but the object of observation which I call
- can call a feeling in myself a perception, but not a sensation in the
- observation is such that we can also call thinking, as it first comes to the
- different one from that of the average person. I would call the dependence
- be similar only to our perceptions, and to nothing else. What we call an
- element into itself. This element I call my representation of the tree.
- distinction that I call those other objects that confront me, outer
- world, whereas the content of my self-perception I call inner world.
- because God calls up this perception in me. For Berkeley, therefore, there
- are no real beings other than God and human spirits. What we call “world” is
- present only within spirits. For Berkeley, what the naive man calls outer
- sounds, and therefore it is concluded that what we call sound is nothing but
- kinds of perceptions are called forth in us through effects or processes in
- These considerations have been supplemented by the theory of the so-called
- is stimulated by what we call light, or by a mechanical pressure, or an
- yet the color. The latter is only called up in the soul through the process
- Maximum number of matches per file exceeded.
- Title: PoSA: Chapter V: The Act of Knowing the World
- representation, on the so-called proof indicated above.
- illusionism, the second is called transcendental realism by
- of which the irritation which caused me to cough comes to be symbolically
- which is called will. Every true act of his will is also at once and
- manner in which the content of thought first appears, we will call
- perceptions of temperature, and of touch. This combination I call an object
- correctly be called the representation of the table. For it corresponds
- Title: PoSA: Chapter VI: The Human Individuality
- is within the same whole. There this universal world process calls forth the
- perception of the tree to the same extent that here it calls forth the
- Most difficult of all to overcome are the so-called physiological proofs of
- calls forth light in the eye, those who conclude that outside our organism,
- recall this reference later depends on the manner in which my intellectual and
- The sum of those things about which I can form representations may be called my
- Title: PoSA: Chapter VII: Are There Limits to Knowledge?
- we call the world as it confronts us before it has attained its true aspect
- (monistic). A philosophy which starts from this basic principle may be called
- Dualism rests on a misunderstanding of what we call knowledge. It divides
- universal principle which he hypothetically assumes, and the given, known by
- egohood confronts them, grasping at first only what we have called
- really (dynamically) influenced by the object. This real process is said not
- The self-dependent nature of what can be experienced, not physically but
- objects. Such hypothetically assumed realities are the invisible forces by
- is thought of anthropomorphically.
- principles, the so-called real principle and the ideal principle, have equal
- the “thing-in-itself” of the perceptible subject (of the so called individual
- Let us call the world view characterized above, into which metaphysical
- of this specifically human manner of perceiving, as subject I am placed over
- called an inductive inference. It will be necessary to modify the results
- that man meets, physically or spiritually, before he has grasped it in
- Title: PoSA: Chapter VIII: The Factors of Life
- we called it perception. Within the world of perceptions we perceive
- perceptions themselves, and between them and ourself. If we call the
- The view just characterized, the philosophy of feeling, is often called
- The philosophy of will can be called a science as little as can mysticism of
- since for this so-called real principle, perceiving is our only means of
- of it, as in one's own subject, is not possible. It hypothetically assumes a
- Title: PoSA: Chapter IX: The Idea of Freedom
- according to his views, will call this world a world of atoms, a world of
- with all this he merely hypothetically builds up a metaphysical world on the
- call — in this respect one can follow
- which comes into consideration here, we shall simply call instinct. The
- social life. The driving force of such conduct is what is called tact
- united with their characterological disposition. We could call this driving
- it is customary to call the faculty of pure thinking, reason, it would be
- justifiable to call the moral driving force characteristic of this level,
- automatically performed in response to an external impulse; rather it is one
- content. This standpoint can be called ethical individualism.
- a ruler over me, an external authority, or a so-called inner voice. I do not
- individual. To call the acts of criminals and what is evil an expression of
- himself. A moral deed is my deed only if it can be called free in this
- a willed action to be felt as free; how this purely ethically grasped idea
- that such a man can rightly call his actions his own, for he is driven
- Title: PoSA: Chapter X: Philosophy of Freedom and Monism
- foreign entity, and is hypothetically thought of as an absolute force in
- hypothetically imagines reality as an addition to actual experience.
- 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
- specifically human quality, and freedom is the form in which human
- unintelligible, to the second, moral life is unintelligible. Both will call
- materialistically. That he does not do this is only the outcome of that
- Title: PoSA: Chapter XI: World Purpose and Life Purpose
- What is it that here is called purpose? A concordance of perceptions that
- Title: PoSA: Chapter XII: Moral Imagination
- to him, i.e., in his past experience. Before making a decision he recalls
- the causes for new organic forms and in doing so does not call upon any
- interference by some Being from outside the world, who is to call forth
- Title: PoSA: Chapter XIII: The Value of Life
- all so-called satisfaction turns out to be nothing but illusion.
- If striving as such called forth displeasure, then the removal of striving
- The fulfillment of a desire calls forth pleasure and its non-fulfillment,
- which brought a surplus of displeasure to its owner, would have to be called
- doubt that quantities of pleasure and displeasure can be scientifically
- gives pleasure. What we call goodness is not what a man ought
- lacking. For a man who is harmoniously developed, the so-called ideas of what
- so-called animal instincts.
- Title: PoSA: Chapter XIV: Individuality and Species
- so-called woman's question cannot advance beyond the most elementary stage.
- Title: PoSA: The Consequences of Monism
- here called monism, this unitary explanation of the world, derives
- Only the union of the two, that is, the perception fitted systematically
- meaning only in union with perceptions. Monism calls forth in man the
- physically but also spiritually? This can be expected. For even though
- to derive logically what is presented in my later books. But from a living
- Title: PoSA: First Appendix
- consciousness, hypothetically is added another sphere, inaccessible to my
- should not be called “epistemological,” but rather, if a name is wanted, a
- others call epistemological monism.)
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