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Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • difference in their views. Following Kant, Hartmann believed that true reality
    • problem here is the limitation of our knowledge. In this difference of
    • accordance with any of these variations, the different plants are formed,
    • the particulars; there was no fundamental difference between the spiritual
    • differs from the “mystical” schools in the extremely high value it accords to
    • light, and the ear the sound. The only difference is that the senses work
    • This difference between our true life and that which is only “mirrored,”
    • intellectualistic. As in the theory of cognition we have to differentiate
    • other, in the same way, in the realm of ethics we have to differentiate between
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • human will. The supposed indifferent freedom of choice has always been
    • indifferent, will believe that it is absolutely free, and that it continues
    • inability to differentiate has caused endless confusion before now. There
    • is, after all, a profound difference between whether I know why I do
    • at any rate the differences between them as negligible, then their will
    • Here again, the difference between motives which I allow to influence me
    • If there is a difference between a conscious motive of my action and an
    • which must be judged differently from one that springs from blind urge. The
    • first question must, therefore, concern this difference, and upon the answer
    • difference between unconscious and conscious motives. If a motive affects me
    • I may well be absolutely indifferent as to whether I can also do it. And if,
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • and matter (world) as two fundamentally different entities and cannot,
    • three different ways. Either it denies spirit and becomes materialism; or it
    • doing so, it straightway confronts two different kinds of facts, namely, the
    • being come to manifest itself in two different ways, if it is an indivisible
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • There is a profound difference between the ways in which, for me, the parts
    • different if before my view was obstructed I had discovered the concepts
    • However, as object of observation, thinking differs essentially from all
    • difference.
    • process which is overlooked. Something different from all other processes
    • so with the help of something qualitatively different, but can remain within
    • first unconsciously weave into things is something quite different from what
    • with quite differently organized sense organs and with a differently
    • functioning intelligence would have a quite different representation of a
    • different because I observe it. What I observe is what I myself bring about.
    • What my thinking looks like to an intelligence different from mine is not
    • standpoint different from the one applied to other things. After all, I
    • significant difference between thinking and all other activities of the soul
  • Title: PoSA: Chapter IV: The World as Perception
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    • not qualitatively different from concepts. They are but concepts that are
    • explicitly because it is here that my difference with Hegel lies. For Hegel,
    • A closer examination gives a very different result from what is described
    • heavenly bodies had to be replaced through Copernicus by a different one,
    • of touch before his operation, was a very different one. He had to correct
    • different one from that of the average person. I would call the dependence
    • the organization of my subject. It would be very different if we were able
    • the external world which are utterly different from the experiences we have
    • different senses gives rise to different perceptions. This appears to show
    • gives me separately and indeed along very different paths, the sensations of
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • If I put the bud into water, tomorrow I shall get a quite different picture
    • through the air, I see it in different places, one after the other. I
    • aspects at different points but, undivided from the whole occurrence, also
    • thinking, single persons differ from one another. A triangle has only one
    • their meaning were not revealed to him in an entirely different way. ... For
    • with the body, this body is given in two entirely different ways: It is
    • different way, namely, as that which is directly known to everyone, and
    • act of will and the action of the body are not two different conditions
    • are given in two entirely different ways: once quite directly, and once
    • inaccessible. Just as the color-blind sees only differences of brightness
  • Title: PoSA: Chapter VI: The Human Individuality
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    • indifference. If we could only cognize ourself as a self, we would be
    • totally indifferent to ourself. Only because with self-knowledge we
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • rather, that there are two worlds, completely different from each other.
    • indifferent to a number of atoms of carbon, hydrogen, and nitrogen, etc.,
    • mirrored in an intelligence organized differently from your own. To this the
    • perceptions have a different form than ours, then all that would be of
    • knowledge. For beings with a different world of perceptions (if, for
    • For the monist, things are different. It is the organization of the
    • A differently constituted being would have a differently constituted
    • explain the similarity of the world picture, of different human individuals.
    • is always a little different from those of the same kind that preceded it.
    • before him a very different world if he had more or altogether different
    • ascertaining reality. Every new sense would give him a different picture of
    • working-out of the sphere of concepts, is something entirely different from
    • about quite different perceptual pictures conveyed by other senses, has
    • A fanciful description of how different the world would appear to other than
    • transformation of the human senses would give a different perceptual picture;
    • sometimes necessary to add something different to the previous content of a
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • The process is different when the relation of man to the world is
    • representation, influences different individuals differently. It impels
    • different people to different actions. Will, therefore, does not come about
    • differently by different people. The above principle does not refer to a
    • to be willed proceeds from a different sphere than that of the previous
    • Men differ greatly in their capacity for intuition. In one person ideas
    • less different. How a man acts will therefore depend on the way his capacity
    • strives to express and do only what he pleases, then there is no difference
    • the nature of human will must differentiate between the path which brings
    • being other than myself could distinguish me from others by the difference
    • observation alone. The difference between me and my fellow men is not at all
    • because we live in two quite different spiritual worlds, but because from the
    • world of ideas which we share, he receives different intuitions from mine. He
    • is different from what it was a moment ago. These changes may take place in
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • mean something quite different to beings other than man, so other beings
    • would also have a different morality. Morality for the monist is a
  • Title: PoSA: Chapter XII: Moral Imagination
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  • Title: PoSA: Chapter XIII: The Value of Life
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    • Schopenhauer presents matters differently. He thinks of the world's
    • By a very different argument Hartmann attempts to establish pessimism and use
    • duration). Further, we can compare pleasurable feelings of different kinds
    • No objection can be raised against the comparability of different kinds of
    • directed are indifferent to us. When it is only a question of whether after
    • completely indifferent what I do for this purpose, I then ask myself: What
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • species is most persistent where the differences of sex are concerned. Man
  • Title: PoSA: The Consequences of Monism
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    • the same concept as “B” adds to his, only apprehended by a different
    • content, and I regard it as a different content only so long as I perceive,
    • the total idea-world, and to that extent individuals differ one from another
  • Title: PoSA: First Appendix
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    • epistemological monism is a different standpoint from any of these three,
    • would have to answer each of the above questions differently, and I cannot
    • is utterly different from what Eduard von Hartmann and

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