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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • idealism and Goethe's world conception. In contrast to almost all
    • A Theory of Knowledge Implicit in Goethe's World Conception, Fundamental Outlines with Special Reference to Schiller,
    • man. Though Kant had realized that we have to use the concept of the inner
    • nature, and that we cannot grasp the reality without this concept, he still
    • other words, he considered this concept to be nothing but an invention of man,
    • concepts or names. Thinking as such serves economic purposes exclusively,
    • to Kant, the unity of the objects as it is expressed in concepts, is merely
    • to grasp the concept as such, thus adding to the already existing form of
    • concepts we ourselves have to work out.
    • Let us imagine a spirit to whom the concept is given together with the
    • perception; such a spirit would never achieve the idea that the concept is
    • without the corresponding concepts, but of our own spiritual-physical
    • organization. The abyss between perception and concept opens only at the
    • and concept.
    • Steiner's world conception. Steiner, however, refuses to accept the
    • be conceptual-spiritual, Steiner rejects the dogma of the modern theory of
    • between subjective perception on the one hand and the objective concept on the
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • further that this insight completely justifies the concept of freedom of
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • than this one. The concept of the freedom of the human will has found
    • Others, too, start from the same point of view in combating the concept of
    • willing it. The concept of will is inseparable from that of motive. Without
    • by seeking analogies in the animal world to clarify the concept of freedom
    • it is impossible to form a concept of what it means to know something, and
    • into cold concepts of the intellect. It is said that here the heart and the
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • “I” is the activity of this “I” in the conceptual
    • but the story — applied to concepts — of the ingenious Baron
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • content of my observation. The purpose of my reflection is to form concepts
    • of the event. I bring the concept of an elastic ball into connection with
    • certain other concepts of mechanics, and take into consideration the special
    • unfolds in the conceptual sphere. The latter is dependent on me. This is
    • all search for concepts if I had no need of them. If, however, this need is
    • present, then I am not satisfied until I have brought the concepts ball,
    • the conceptual process cannot take place without my doing it.
    • feel compelled to seek for concepts and connections of concepts standing in a
    • certainty that we are not given the concepts together with the objects. That
    • finding a conceptual counterpart to an event?
    • corresponding concepts. Mere observation can follow the parts of a given
    • of concepts. I see the first billiard ball move toward the second in a
    • different if before my view was obstructed I had discovered the concepts
    • non-ego, idea and will, concept and matter, force and substance, the
    • fundamental principles must make use of the conceptual form, and thereby
    • can form a concept of a horse by merely staring at it, just as little are we
    • the pictures of dreams and fantasy, of representations, of concepts and
    • to its object has has the concept which thinking builds up. I am absolutely
    • conscious of the fact that the concept of a thing is built up by my
    • that is given which causes it. The same is not true of concepts. I can ask:
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  • Title: PoSA: Chapter IV: The World as Perception
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    • arise through thinking. What a concept is cannot be
    • stated in words. Words can do no more than draw attention to our concepts.
    • is the concept of the object. The further our range of experience is
    • widened, the greater becomes the sum of our concepts. But a concept is never
    • found isolated. Concepts combine to form a totality built up according to
    • inherent laws. The concept “organism” combines, for example, with those of
    • “gradual development, growth.” Other concepts formed of single objects merge
    • completely. All concepts that I form of lions, merge into the general
    • concept “lion.” In this way the single concepts unite in an enclosed
    • conceptual system, in which each concept has its special place. Ideas are
    • not qualitatively different from concepts. They are but concepts that are
    • departure, and not concepts and ideas which must first be gained
    • by means of thinking. Concepts and ideas already presuppose thinking.
    • be carried over and applied to concepts. (I mention this at this point
    • the concept is the primary and original.)
    • The concept cannot be gained from observation. This can already be seen from
    • the fact that the growing human being slowly and gradually forms concepts
    • corresponding to the objects surrounding him. The concepts are added to
    • above. When I hear a sound, the first thing I do is to find the concept that
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  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • you. In your soul it connects itself with a definite concept. Why should
    • this concept belong to the entire plant any less than leaf and blossom? You
    • subject; the concept, however, does not appear till a human being confronts
    • the leaves and blossoms can unfold. In just this way does the concept of the
    • thing. It could well be possible for a being to receive the concept at the
    • never occur that the concept did not belong to the thing. He would ascribe
    • to the concept an existence indivisibly bound up with the thing.
    • corresponding concepts, but to our intellectual organization. Our being as a
    • concepts out of a coherent system of concepts. This separating off is a
    • single concept. For the content of this concept it is quite immaterial
    • concept of triangle which my head grasps is the same concept as that which
    • of his concepts. He therefore believes that each person has his own
    • concepts. It is a fundamental requirement of philosophic thinking to
    • overcome this prejudice. The one undivided concept, triangle, does not
    • them. These other things remain external to such beings. But the concept
    • concept. The act of knowledge is the synthesis of perception and concept.
    • Only perception and concept together constitute the whole thing.
    • them into the ideal system of our concepts and ideas.
    • the concept, is. Let us look at this realm of mere perceptions: it appears
    • Thinking brings this content to the perception from man's world of concepts
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • concepts, relates them to one another.
    • definite intuition, a concept, unites itself with the perception. Then when
    • related to a particular perception; it is a concept that once was connected
    • with a perception and retains the reference to this perception. My concept
    • convey to someone who has never seen a lion, the concept of a lion. But I
    • A representation therefore is an individualized concept. And now we have
    • observation through the flowing together of concept and perception. The
    • concept acquires, through a perception, an individual form, a relation to
    • characteristic feature the reference to the perception, the concept lives on
    • second thing with which the same concept connects itself, we recognize the
    • same thing twice, we find in our conceptual system not only a corresponding
    • concept, but the individualized concept with its characteristic relation to
    • The representation, therefore, stands between perception and concept. It is
    • the definite concept which points to the perception.
    • individualized concepts will be the man of richer practical experience. A
    • lacks the concepts which should bring him into relation with them. A man
    • gather practical experience. It is true that he can acquire concepts by one
    • conceptual systems are both incapable of acquiring rich practical
    • Reality appears to us as perception and concept, and the subjective
    • that is objective would be given in perception, concept and representation.
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  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • perception and the concept gained by thinking, into the complete thing. If
    • whole composed of perception and concept, then we can say: The world is given
    • mere playing with concepts. An artificial opposition is constructed, but it
    • concept belongs to the sphere of unjustified hypotheses. The
    • empty concept, a non-concept, which is nothing but a shell of a concept. Then
    • the dualistic thinker usually maintains that the content of this concept is
    • sphere of experience into the concept of the thing-in-itself, it still
    • That the dualist who works with a completely empty concept of the
    • It follows from the concept of cognition, as defined by us, that one cannot
    • subjective organization, is confronted by a sphere of concepts pointing to a
    • and concept, into four: 1) the object-in-itself, 2) the perception which the
    • subject has of the object, 3) the subject, 4) the concept which relates the
    • consciousness, the other part, the union of perception with concept
    • concepts only something subjective, which represents what confronts his
    • dualist. In his opinion, man can obtain only concepts that represent the
    • our consciousness only a concept that represents it.
    • abstract scheme of concepts if he did not insist on “real” connections
    • between the objects beside the conceptual ones. In other words, the ideal
    • of the content of perception. Concepts are only means to this end. They exist
    • one always finds in naive consciousness a concept based on an analogy to
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  • Title: PoSA: Chapter VIII: The Factors of Life
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    • the ideal definitions are the concepts and ideas. Thinking, therefore, first
    • life-definition would remain a purely conceptual (logical) one if no other
    • perceptions to ourselves not merely ideally, through concepts, but also, as
    • conceptual life-content. The naive realist even sees in the life of feeling
    • factor, the concept or idea. This is why in actual life, feelings, like
    • development that we reach the point where the concept of our self dawns within
    • strives to grasp by means of concepts, the philosopher of feeling tries to
    • “I” relates purely ideally (conceptually) the perception to itself, and
    • contrast to thinking, which must first grasp the process in concepts. What
    • feeling. For both maintain that to permeate things with concepts is
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • the concept of a tree is conditioned by the perception of the
    • definite concept from the general system of concepts. The connection between
    • concept and perception is determined indirectly and objectively through
    • its concept is recognized after the act of perception; but that they belong
    • always appear apart: concept and perception. If this is not recognized, then
    • in the concepts which have been worked out according to perceptions, one is
    • the driving force. The motive is either a concept or a representation; the
    • organism. The conceptual factor, or motive, is the momentary source from
    • determination in the individual. A motive of will may be a pure concept or a
    • concept with a definite reference to what is perceived, i.e. a
    • representation. General and individual concepts (representations) become
    • in a particular direction. But one and the same concept, or one and the same
    • merely as a result of the concept, or representation, but also through the
    • — the characterological disposition. The way in which concepts and
    • content of my representations is determined in turn by all those concepts
    • feeling. Whether I make a definite representation or concept the motive of
    • immediately present representation or concept which becomes motive,
    • representations and concepts into motives; and 2) the possible
    • representations and concepts which are capable of so influencing my
    • our individual life where perceiving, without a feeling or a concept coming
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  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • the conceptual content of his moral life be dictated to him by this Being,
    • concept. When someone maintains that a fellow man was not free when he
    • freedom in their true light. For those who think of concepts as merely drawn
    • in its true reality, becomes a living concept. A characteristic
    • concepts which are applicable only to a material existence. One who
    • says: “Our conduct, like our thinking, is necessitated,” expresses a concept
    • to existence; and if he thinks his concepts through, he will have to think
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • concept of purpose in those spheres to which it does not belong. Purpose
    • distinguished from concept. The perception of the cause precedes the
    • through their corresponding concepts. The perception of an effect can follow
    • upon the cause only through the conceptual factor. For the perceptual factor
    • later with the earlier, but also the concept (the law) of the effect must
    • However, a perceptible influence of a concept upon something else is to be
    • the concept of purpose is applicable. Naive consciousness, which regards as
    • not find them, imagines them to be there. The concept of purpose, valid
    • Only very gradually does this mistaken concept of purpose disappear from
    • Monism rejects the concept of purpose in every sphere, with the sole
    • The adherents of the concept of purpose believe
    • “When the opponents of the concept of purpose bring a laboriously-collected
    • is a concept, and indeed it must be the concept of the effect. But nowhere
    • in nature are concepts in evidence as causes; concepts always appear only as
    • the concept of purpose for all facts not produced by man, because his
    • view is similar to that of those thinkers who, by rejecting this concept,
    • The reason for here rejecting the concept of purpose for the spiritual
    • purpose, is referred to here as a mistaken concept, it is meant that the
  • Title: PoSA: Chapter XII: Moral Imagination
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    • single out from the sum of his concepts a particular one and to transform it
    • The concept will be realized in a particular concrete event. As concept, it
    • only in the same way as a concept in general is related to a perception, for
    • example, as the concept, lion is related to a particular lion. The link
    • between concept and perception is the representation (cp. p. 32, f.).
    • not be done. Laws appear in the form of general concepts only when they
    • deeds take on conceptual form: Thou shalt not steal. Thou shalt
    • As soon as the impulse to action is present in general conceptual form (for
    • the concrete representation of the deed (the relation of the concept to a
    • the concept into a representation.
    • find the concepts for the already created world than productively out of
    • evolutionist to maintain that he can extract from his concept of the
    • proto-amniote the concept of the reptile with all its characteristics, if he
    • system from the Kant-Laplace primordial nebula, if this concept is thought
    • ones come about as real facts, that if we are given the concept of the imperfect
    • and the concept of the perfect, we can recognize the connection;
    • but never should he say that the concept derived from what was earlier
    • means that one can recognize the connection of later moral concepts with
    • evolved out of proto-amniotes, but from the concept of the proto-amniote the
    • natural scientist cannot extract the concept of the reptile. Later moral
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  • Title: PoSA: Chapter XIII: The Value of Life
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    • attainable for man not through concept alone, but through the inter-penetration,
    • mediated by thinking, of concept and perception (and a feeling is a
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • based on a concept of the species. The tendency to judge according to
    • utterly such an objection goes against the concept of freedom
    • conceptual content which man, through thinking, must bring into connection
    • must gain his concepts through his own intuition. How the individual has to
    • think, cannot be deduced from any concept of a species; this depends singly
    • concepts of species is only a preparation for that insight which becomes
    • we must cease to make use of any concepts that apply to our own I if we want
    • to understand him. Cognition consists in combining the concept with
    • observer must gain his concepts through his own intuition; when it is a case
    • into our own I those concepts by which the free individuality determines
    • himself, in their pure form (without mixing them with our own conceptual
    • content). People who immediately mingle their own concepts with every
  • Title: PoSA: The Consequences of Monism
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    • of the world of concepts. When this happens, separate existence of parts is
    • the world of concepts, which contains the objective perceptions, also
    • in one grasp, and that in the union of perception with concept full reality
    • is mediated. Only as long as we consider in the abstract form of concepts
    • with something purely subjective. But the content of the concept, which is
    • recognize that the concept is something real, thinks of it only in that
    • concept has no reality in itself, any more than a perception, taken by
    • objectively, the concept is the part that is given subjectively (through
    • concepts. The abstract concept does not contain reality, but thinking
    • observation which considers neither concept nor perception one-sidedly, but
    • are not able through abstract conceptual hypotheses (through pure conceptual
    • in concept and perception sees the real. He does not spin metaphysics out of
    • mere abstract concepts; he sees in the concept, as such, only one side of
    • reality, but in its true nature. For monism the conceptual content of the
    • the other also. In the unitary world of concepts there are not as many
    • concepts of lions as there are individuals who think of a lion, but only one
    • concept, lion. And the concept which “A” adds to his perception of a lion is
    • the same concept as “B” adds to his, only apprehended by a different
    • reality. A concept that is supposed to be filled with a content from beyond
    • think out only concepts of reality; in order actually to find
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  • Title: PoSA: First Appendix
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    • artificial construction of concepts which draws conclusions from what is
    • an artificial construction of concepts, inserting this between themselves
  • Title: PoSA: Second Appendix
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    • reader is also led out of these arid concepts into concrete life. I am
    • convinced that one must raise oneself up into the ethereal realm of concepts
    • philosophers have truly been artists in concepts. For them, human ideas
  • Title: PoSA: Back Cover
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    • Steiner's concept of the way to prepare the child for his eventual

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