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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • calls his philosophical system, “concrete” or “objective idealism.”
    • idealism and Goethe's world conception. In contrast to almost all
    • manifestation of ideal forces in the world of the senses. All plants, for
    • example, are nothing but materializations of the one, ideal archetypal
    • Schiller considers the ideal part as a subjective addition on the part of
    • the opposite is true: that objects have their ideal content within
    • to us to be subjective only. Man, by means of his thinking, reveals the ideal
    • Human thinking frees the ideal pure form as such; thus, man becomes a
    • Steiner's Anthroposophy — with which we are not dealing here —
    • In this way Steiner has succeeded in building up a truly objective idealism,
    • philosophy — his idealism in contrast to dogmatism — remains in
    • subjective nature of this idealism, and with it, the disastrous
    • laborious spiritual exercises which require, above all, a great deal of
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • delusion like this could have arisen. That here we are dealing with one of
    • Because here we are dealing with a clear and definitely expressed view, it
    • will depend how we are to deal with the question of freedom as such.
    • idealistic these representations are, just so much the more blessed is our
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • absolute idealism, appears as an extreme spiritualist — is
    • argue the spirit away, just as little is it possible for the idealist to
    • of ideas. In this way spiritualism becomes one-sided idealism. He does not
    • is a curious variety of idealism, put
  • Title: PoSA: Chapter IV: The World as Perception
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    • When someone sees a tree, his thinking reacts to his observation, an ideal
    • ideal counterpart as belonging together. When the object disappears from his
    • field of observation, only the ideal counterpart of it remains. This latter
    • must start again from the beginning. Until now I have been dealing with the
    • idealism, in contrast to the standpoint of naive consciousness which it
    • realism which it apparently refutes. Critical idealism wants to prove that
    • Critical idealism is able to refute naive realism only by itself assuming,
    • As soon as the critical idealist becomes conscious of the complete
    • modification of the representation “eye.” So-called critical idealism cannot
    • cannot prove critical idealism, and consequently cannot strip perceptions of
    • cannot have them. But critical idealism can speak of representations only.
    • It is impossible by means of critical idealism to gain insight into what
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • physiological constitution, then we are dealing, not with
    • does the critical idealist when he bases his assertion, The world is my
    • The correctness of critical idealism is one thing, the power of conviction
    • is related to second floor, so is naive realism related to critical idealism.
    • critical idealist, acknowledges a real existence at all, then his sole aim
    • But the critical idealist may go as far as to say: I am confined to the
    • but my representation. An idealist of this kind will then either deny the
    • To this kind of critical idealist the whole world seems a dream, in the face
    • idealist then comes to maintain: “All reality transforms itself into a
    • common factor in the separate entities of the world, other than the ideal
    • any other world unity than this internally coherent ideal content which we
    • them into the ideal system of our concepts and ideas.
    • “ideal” mirror-picture of the world, but nothing of the world itself. To
    • idealism brings forward for the subjective nature of perceptions, collapses,
    • is asserted is incorrect. Critical idealism does not base its proof on the
    • the ideal connections of perceptions (that is, what can be discovered
    • purely ideal one, that is, it can be expressed only by means of concepts.
    • modern physiology and the critical idealism based on it. This view confuses
    • an ideal relation (that of the object to the subject) with a process which
    • that the eye produces the color, but only that an ideal relationship,
    • Maximum number of matches per file exceeded.
  • Title: PoSA: Chapter VI: The Human Individuality
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    • reaches up with his feelings farthest into the region of the ideal. There
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • an ideal one. The dualist, in other words, splits up the process of cognition
    • between the objects beside the conceptual ones. In other words, the ideal
    • else, especially the world of ideas, as unreal, as “merely ideal.” What we
    • ideally, is not regarded by naive consciousness as being real in the same
    • addition to the ideal evidence of his thinking, the naive man demands the
    • to provide ideal counterparts of perceptions. For things themselves, they have
    • has to allow for the existence of something ideal besides the perceptions. He
    • perceive it. The relation, which is purely ideal, is arbitrarily made into
    • idealism. Its hypothetical forces are imperceptible entities endowed with
    • sum of perceptions and their conceptual (ideal) relations. Then metaphysical
    • principles, the so-called real principle and the ideal principle, have equal
    • When the metaphysical realist maintains that beside the ideal relation
    • conscious ideal relationship with my world of perceptions, but with the real
    • because it unites one-sided realism with idealism in a higher unity.
    • realities. Instead of forces, the monist has ideal connections which he attains
    • content of the soul only an ideal representation of the world. For them,
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • perceptions ideal definitions, and these relate themselves to one another
    • ideally in the same way as it defines all other perceptions, placing this as
    • the ideal definitions are the concepts and ideas. Thinking, therefore, first
    • life-definition of our personality. Through it we lead a purely ideal
    • life would be exhausted in establishing purely ideal relations between
    • perceptions to ourselves not merely ideally, through concepts, but also, as
    • a more genuine life of the personality than in the purely ideal element of
    • “I” relates purely ideally (conceptually) the perception to itself, and
    • a purely ideal factor is just as much a merely perceived object as any
    • insufficient. Both demand, side by side with an ideal-principle of
    • mediation. Besides the ideal principle attainable through knowledge, there is
    • insofar as it relates itself ideally to the rest of the world.
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • concept through pure intuition from the ideal sphere. Such a concept
    • me, but is the ideal and therefore the universal content of my intuition. As
    • welfare will first ask what his ideals will contribute to this general
    • which is determined solely through its ideal content.
    • situation, and yet at the same time be determined purely ideally by
    • general species, man; the fact that something ideal comes to expression in a
    • of what expresses itself as an ideal within my organism, do I distinguish
    • external to the ideal-element in him.
    • ideal part of my individual being; any other part of an action, irrespective
    • have to deal with real people from whom one can hope for morality only when
    • free. Whether the unfreedom is dealt with by physical means or through
    • That is an ideal, many will say. Without doubt — but it is an ideal which
    • “thought out” or imagined ideal, but one in which there is life, one which
    • If man were merely a product of nature, the search for ideals, that is, for
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • he unfolds in the spiritual ideal process of cognition. For this reason what
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • necessary to have not merely an ideal connection (the law in it) of the
    • place something perceptible where only ideal factors are to be recognized. In
    • ideal connections of nature he sees not only imperceptible forces but also
    • the sciences. In philosophy, even today, it still does a great deal of
    • between single parts of a perceptual totality is just the ideal concord
    • the ideal connection between cause and effect. Causes are present in nature
  • Title: PoSA: Chapter XII: Moral Imagination
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    • commands they have laid down. He has purely ideal reasons which move him to
    • only for the subject). We therefore deal with them as with a natural
    • attributed to the human will, insofar as this will brings purely ideal
    • an image of such an ideal intuition, we feel it to be free.
    • through the experience: In my will an ideal intuition comes to realization.
    • possibility of being carried by pure ideal intuition. This can be attained
    • because in ideal intuition nothing is active but its own self-sustaining
    • but the organic activity has withdrawn to make room for the ideal activity.
    • freedom is by no means an abstract ideal, but is a directive force inherent
    • elaborating pure ideal (spiritual) intuitions.
  • Title: PoSA: Chapter XIII: The Value of Life
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    • an ideal factor (wisdom) in the world, but even grants it equal significance
    • pessimists, moral ideals are not strong enough to overcome egoism, but they
    • ideals. No ethics can take from him the pleasure he has in the fulfillment
    • when it is carried by ideal intuitions; it achieves its aim even though the
    • Moral ideals spring from the moral imagination of man. Their attainment depends
    • for moral ideals when his moral imagination is active enough to impart to him
    • If a man strives for sublimely great ideals, it is because they are the
    • ordinary cravings by those who lack ideals, is of little significance.
    • Idealists revel spiritually in translating their ideals into reality.
    • ideals to be attainable only if man exterminates his own will, does not know
    • that these ideals are willed by man just as much as the satisfaction of
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • being is a problem. And every science which deals with abstract thoughts and
  • Title: PoSA: The Consequences of Monism
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    • the laws pervading and determining perceptions, do we deal in actual fact
    • itself the law that connects perceptions, we are dealing with mere abstract
    • Not even the most subjective orthodox idealist will deny that we live within
    • questions whether we also reach ideally, i.e., in our cognition, what we
    • the common ideal unity of all multiplicity. The one world of ideas expresses
    • life in reality itself. The ideal content of another human being is also my
    • The monist does not deny the ideal; in fact he considers a perceptual
    • content, lacking its ideal counterpart, not to be a complete reality; but in
    • itself to a description of perceptions without penetrating to their ideal
    • impulse is indeed determined ideally in the unitary idea world, but in
    • be the realization of ideal intuitions. No other deeds, if considered
    • first appeared, deal with such a world of spiritual perception. The
  • Title: PoSA: First Appendix
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    • in general. What has so far been dealt with here appears to me to be a task
    • questions are under discussion as those dealt with here, because through
    • one is not dealing with a table-in-itself but only with the object of one's
    • account fully. Then to begin with, one becomes a transcendental idealist. As
    • transcendental idealist one has to give up hope that anything from a
    • existence? If the answer is: They are continuous, then we are dealing with one
    • then we have transcendental idealism. But if the answer is: They are on the one
    • naive realist; he who answers: Three, is a transcendental idealist; but he who
    • is a transcendental idealist; but one answering: Six (namely, two persons as
  • Title: PoSA: Second Appendix
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    • principal problem dealt with in my book. All other scientific discussions

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