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  • Title: PoSA: Foreword
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    • only such a style can be an awakener, for the reader must cause warmth and
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • unique personality because his whole philosophical work is not the result of
    • are the ones who ask questions because we face the cleavage between perception
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • intention is to show that the inner experiences caused by the second problem
    • with them. All this has caused me now, after twenty-five years, to republish
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • I do not quote this passage because I consider that the book in which it
    • appears has any special importance, but because it seems to me to express
    • of God, for example, though necessary, is free because He exists only through
    • freedom, because it follows solely from the necessity of His nature that He
    • external causes to exist and to act in a fixed and definite manner. To
    • for example, receives from an external cause acting upon it a certain quantity
    • external cause has ceased. The continued motion of the stone is a compelled
    • one, not a necessary one, because it has to be defined by the thrust of the
    • external cause. What is true here for the stone is true also for every other
    • each thing is necessarily determined by external causes to exist and to act
    • but this, that men are conscious of their desires, but do not know the causes
    • simply because there are some things which he desires less strongly and many
    • Because here we are dealing with a clear and definitely expressed view, it
    • any reason. It is only because man is conscious of his action, that he
    • fact that he is driven to it by a cause which he has to obey
    • of his action, but may also become conscious of the causes which guide him.
    • anything of the causes working in the depths of their organisms, which exercise
    • but also of the reasons which cause him to act? Are the actions of men
    • inability to differentiate has caused endless confusion before now. There
    • process in the child that causes him to cry for milk.
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  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • of spirit and matter. He must do so all the more because his own body belongs
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • as, for instance, a change is caused in an object by a stone which falls
    • that is given which causes it. The same is not true of concepts. I can ask:
    • because it depends upon our own activity. What I myself do not bring about,
    • because we ourselves bring it forth that we know the characteristic features
    • activity. How one material process in my brain causes or influences another
    • this manner because as I have shown, it eludes normal observation. Whoever
    • processes to be thinking. He cannot explain thinking because he simply does
    • The feeling of possessing such a firm point caused the founder of modern
    • different because I observe it. What I observe is what I myself bring about.
    • an activity entirely its own. Indeed it must be said that just because
    • because what one believes one is observing as active thinking only appears
    • activity, which is the foundation of thinking. Only because this unconscious
    • the realm of thinking, one cannot come to what causes it.
  • Title: PoSA: Chapter IV: The World as Perception
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    • explicitly because it is here that my difference with Hegel lies. For Hegel,
    • this: Because we have experienced countless times in life that a disturbance
    • other bodies existing among them, and because we have therefore generalized
    • be content with that. But, because I reflect, it becomes clear to me that I
    • I am induced to go beyond the single observation and look for the cause.
    • The concept of effect calls up that of cause; I then look for the object which
    • is the cause, and in this case I find it to be the partridge. But these
    • concepts, cause and effect, I can never gain by mere observation, however
    • necessity, must be self-conscious at the same time, because it is a
    • the reference, but thinking. The subject does not think because it is
    • subject; rather it appears to itself as a subject because it is able to
    • I do not choose the word sensation because in physiology this has a
    • because theirs did not accord with perceptions which were unknown in those
    • go; I should let them slip by. Only because I perceive my self, and am aware
    • the foreground and the object which causes this modification is lost sight
    • because, in his opinion, there are no objects outside the act of
    • because God calls up this perception in me. For Berkeley, therefore, there
    • not because it is convinced that there cannot be things in existence besides
    • these representations, but because it believes us to be so organized that we
    • thing-in-itself that causes this modification. This conclusion arises from
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  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • but with their causes, which lie beyond his consciousness and exist
    • physiological and psychological processes which caused them. In the same way
    • of which the irritation which caused me to cough comes to be symbolically
    • existence is bound up with space and time. Because of this, it is always
    • because of our limitations that things appear to us as if they were
    • in each separate human being only because it becomes related to his individual
    • become a multiplicity because it is thought by many. For the thinking of the
    • stand in the relation of cause and effect; they are one and the same, but
    • before and after, cause and effect, object and representation, matter and
    • observation of the table has caused in me a change which likewise remains. I
    • to the perceptible change in me, caused through the presence of the table in my
    • about this relation one believes to be wrong, but because one must oneself
    • at the naive standpoint of reality. If he does not do so, it is only because he
    • must be acknowledged to which man appears to blind himself because he has to
  • Title: PoSA: Chapter VI: The Human Individuality
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    • experience. He again loses the objects from his field of vision because he
    • totally indifferent to ourself. Only because with self-knowledge we
    • 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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    • at a particular moment, this or that remains unexplained because, through
    • these causes are only transitory, and can be overcome by the progress of
    • impossible only because of the coarseness of our sense-organs in comparison
    • because it unites one-sided realism with idealism in a higher unity.
    • determination, caused through the subject itself.
    • their underlying causes. It is believed that from a sufficiently large
    • how the inferred causes will behave in other instances. Such an inference is
    • if, from further observation, some unexpected element is discovered, because
    • knowledge of causes is quite sufficient for practical life.
    • these amplifications to the content because he has found by experience that many
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • he say that the other could be ranked above this. It is just because of this
    • richness, because of this inner fullness of living experience, that its
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • reflection. Representations become motives because in the course of life we
    • others (pure egoism), or by furthering the welfare of others because
    • happiness of others, or because one fears to endanger one's own interest by
    • deeds of a person who acts solely because he acknowledges a definite moral
    • myself who acts. At this level of morality I do not act because I acknowledge
    • acknowledge any external principle for my conduct, because I have found the
    • excludes freedom because it does not include what is individual, but
    • because we live in two quite different spiritual worlds, but because from the
    • it so! Only because individual human beings are one in the spiritual
    • demand agreement from his fellow men, but he expects it, because it lies in
    • moral laws, whether man is unfree because he follows his immeasurable sexual
    • instinct, or because he is hemmed in by the fetters of conventional morality,
    • developed plant. The plant transforms itself because of the objective laws
    • will of itself recognize as law, because it feels unfree when faced with any
    • because his view is limited to a certain period of time. If he were able to
    • horns do not exist because of butting, but butting exists through
    • horns, so man does not exist because of morality, but morality exists
    • through man. The free human being acts morally because he has a moral
    • life. State and society have come about only because they are the necessary
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • spiritual organism. According to this point of view, it is simply because we
    • Here man does not act because he wills, but he ought to act because it is
    • who merely infers something extra-human, cannot acknowledge freedom because he
    • because it acknowledges the justification of the world of perceptions. Someone
    • man act; but if an appeal is made to causes for the action lying outside the
    • perceptions. The metaphysical view is rejected because monism seeks all the
    • presented in the two preceding chapters may arise because one believes
    • all of which miss the point, because both persons, fundamentally, either do
    • the world which includes spirit, because after all, the natural scientific
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • purpose when, in contrast to the relation between cause and effect where an
    • In a process which can be divided into cause and effect, perception must be
    • distinguished from concept. The perception of the cause precedes the
    • perception of the effect; cause and effect would simply remain side by side
    • only upon the perception of the cause. The effect can have a real influence
    • upon the cause only through the conceptual factor. For the perceptual factor
    • cause. If someone says that the blossom is the purpose of the root, that is,
    • really, i.e. by means of a perceptible process, influence the cause.
    • It is just because the idea is not outside of the object, but is effective
    • are not determined by purpose and plan from outside, but by cause and law from
    • contains purpose because it is built according to laws can use the same
    • For a purpose to be present, it is always necessary that the effective cause
    • in nature are concepts in evidence as causes; concepts always appear only as
    • the ideal connection between cause and effect. Causes are present in nature
    • link can be seen between cause and effect according to law, there the
    • the concept of purpose for all facts not produced by man, because his
    • world also, insofar as it lies outside human action, is because in that world
  • Title: PoSA: Chapter XII: Moral Imagination
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    • science in general can be learned. Because people usually are better able to
    • explained in the same way as all other effective causes (they are purposes
    • This comparison is mistaken, because our moral life is not comparable with the
    • arises because when we investigate nature the facts are there before we gain
    • a new species in nature by an old one and say, Because reptiles do not
    • the causes for new organic forms and in doing so does not call upon any
    • morality of the world from causes which do not lie within the world we can
    • their causes must be sought in the world, i.e., in man, since man is the
    • Church or other community causes unfreedom when its priests or teachers take
    • because in ideal intuition nothing is active but its own self-sustaining
  • Title: PoSA: Chapter XIII: The Value of Life
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    • because in all circumstances an enjoyment produces desire for its
    • pleasure. Who does not know the enjoyment caused by the hope of a remote but
    • displeasure caused by work which is not self-chosen but is forced upon us.
    • time he suffered from being slighted he felt it just because he was
    • recognize as illusion, not only everything his ambition caused him to regard
    • While it is quite obvious that the deception caused by the interference of
    • feelings are erased from the balance-sheet because they attached themselves
    • turn, on the value of the objects which cause the pleasure. If I set out to
    • because the factory produces playthings for children.
    • life because of the displeasure involved. What follows from this? Either
    • the conclusion that life is valueless because it contains more pain than
    • them sour because he cannot reach them; he turns his back on them and
    • begin with, in the removal of the pain which is caused by hunger. Also to
    • enjoyment from his meal. In this way hunger becomes a cause of pleasure for
    • enjoyment of eating has a value only because hunger is present, and it
    • displeasure. But because we aim toward a particular kind of satisfaction, we
    • would be mistaken, because it would make the human will dependent on a
    • apples, I am forced to take twice as many bad ones as good ones because the
    • fulfill he fulfills because from the depth of his being he wills to
    • spirit; he wills them, because their attainment is his highest pleasure.
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  • Title: PoSA: Chapter XIV: Individuality and Species
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    • so unworthy because in many respects it is not determined, as it should be,
  • Title: PoSA: The Consequences of Monism
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    • itself because we do not see the cords and ropes by which the fundamental
    • because he recognizes that the content of experience is the reality. And he
    • is satisfied by this reality, because he knows that thinking has the power
    • to himself is because it is the same world content that expresses itself in
    • the cause and reason for its existence. They do not recognize that through
    • does not demand any such transcendence at all, because a thought-content can
    • his activity. If he seeks for the determining causes of his will outside the
    • has provided, then he must seek these causes in his own moral imagination,
    • spiritual perception it will not appear foreign to him, because in intuitive
  • Title: PoSA: First Appendix
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    • questions are under discussion as those dealt with here, because through
    • that real world lies the unknown cause of the content of my consciousness.
    • consciousness, and this is done because it is believed that we would
    • — in a way that remains unconscious — they are said to cause
    • to one of the three standpoints just mentioned; this is not done, because the
    • questions on them, because each answer will show that as a monist his claim
  • Title: PoSA: Second Appendix
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    • it as an appendix because it conveys the kind of thoughts that occupied me
    • opinion crops up, again and again, that because of my writings on the
    • are left out here, because to-day they seem to me to be quite irrelevant;
    • despite the prevalent scientific trend of thought, and in fact just because
    • are included solely because they ultimately throw light on this question

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