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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • 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
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    • the content of this book practically unaltered in all essentials. I have,
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • “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
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    • 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
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    • 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
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    • 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
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    • 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?
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    • 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
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    • 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
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    • 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
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    • 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
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    • What is it that here is called purpose? A concordance of perceptions that
  • Title: PoSA: Chapter XII: Moral Imagination
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    • 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
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    • 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
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    • so-called woman's question cannot advance beyond the most elementary stage.
  • Title: PoSA: The Consequences of Monism
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    • 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
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    • 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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