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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • new plants which do not, or do not yet, exist in the world of the senses.
    • plant” as a physical super-physical form according to which all existing
    • Konigsberg,” the postulation of an objectively existent idea still
    • nucleus of the world. If it were supposed that man's spirit did not exist,
    • to grasp the concept as such, thus adding to the already existing form of
    • existence, a completely new form. (Here the question arises as to whether or
    • creator. Without him, thinking would not exist.
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • not only through its own existence, but also through the relationship it has
  • 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
    • of which are exactly and fixedly determined by something else. The existence
    • of God, for example, though necessary, is free because He exists only through
    • external causes to exist and to act in a fixed and definite manner. To
    • each thing is necessarily determined by external causes to exist and to act
    • but whether only such motives exist as affect me with compelling
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • of existence are both present in the human being, for they are never found
    • satisfied with itself and with its existence? The materialist has turned his
    • spiritualist denies to matter its independent existence and regards it
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • he himself brings to existence; he finds himself confronted not by a foreign
    • myself bring it to its sure existence: my thinking. Perhaps it also has some
    • exists. How this existence can be further defined I cannot say straight away
    • to exist. An event that comes to meet me may be a set of perceptions, but it
    • to say in what sense it exists. I cannot gather this from the event in
    • find an object which exists in a sense which I can derive from the object
    • itself. As thinker I am such an object, for I give my existence the definite,
    • can go on from here and ask: Do the other objects exist in the same or in
    • cease to exist when one thinks about thinking. We do not add anything
    • existence one would have to learn the conditions of its existence in order
    • a nature not yet in existence could be created without knowing it
    • else in the world, does not exist.
    • have a principle which exists by means of itself. From this principle let us
    • from thinking, but from consciousness. No thinking can exist without
    • what relation exists between thinking and consciousness, I must think about
    • foundation for his understanding of what already exists. How can it help us
    • the first elements of existence, but must begin with what is nearest to us
    • In the case of thinking, a relation between “I” and object exists in the
    • exists through itself, just as when in an illumination made by a rapid
  • Title: PoSA: Chapter IV: The World as Perception
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    • Therefore, what I have said about the nature of thinking, that it exists
    • other bodies existing among them, and because we have therefore generalized
    • never to say that my individual subject thinks; in fact, my subject exists
    • waking into existence out of nothing, and confronting the world. Everything
    • seem to appear to him, as things having an existence completely independent
    • his opinion is that all this actually exists (by itself) and occurs just as
    • existence at all apart from our subjective organization, that without the
    • no kind of existence. This view found a classical exponent in
    • exist in my mind or that of any other created spirit, they must either have
    • no existence at all or else subsist in the mind of some Eternal Spirit.”
    • perception, extension, form and motion exist as little as do color and
    • existence than the one within the act of perception, yet there must be
    • things that exist apart from consciousness and to which the conscious
    • existed before it was perceived.
    • not because it is convinced that there cannot be things in existence besides
    • the view that I know only my representations, not that there is no existence
    • apart from them, but only that the subject cannot take such an existence
    • existence. But now I have noticed that in the act of representing it, it
    • similarity to what I perceive as color. I cannot deny the existence of my
    • in naive-realistic fashion, that one's own organism has objective existence.
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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
    • critical idealist, acknowledges a real existence at all, then his sole aim
    • is to gain knowledge of this real existence indirectly by means of his
    • for human beings, that it is as good as non-existent since we can know
    • representation of the I. Now, if the existence of things is denied or at
    • least it is denied that we can know anything of them, then the existence or
    • for the existence of an I at all, then he will not ask how his
    • soul that exists independently of him while his consciousness contains a
    • worse when illusionism completely denies the existence of the I-in-itself
    • dreaming there exists the waking state, in which we have the opportunity to
    • exist before and after my forming a representation of it, — if I want to
    • but as something existing only in men's heads. The world is complete, even
    • to the concept an existence indivisibly bound up with the thing.
    • existence is bound up with space and time. Because of this, it is always
    • to other sections. If our existence were so bound up with the surrounding
    • distinction between us and things would not exist. But then neither would
    • higher sphere, determines my limited existence. Our thinking is not individual
    • twofold being: We see within us a simply absolute force come into existence,
    • existence is confined within definite limits, we must learn to know the
    • penetrates into us out of the general world existence.
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • on closer inspection, it turns out that this difficulty does not exist at
    • as a whole. Hence for a relation to exist between my organism and an
    • the same as those which exist outside. Therefore, in reality I am the
    • process would not exist at all? From the fact that an electrical process
    • pain, do we live as individual beings whose existence is not exhausted by
    • world process and our own individual existence. The further we ascend into
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • the whole of existence into two spheres, each of which has its own laws, and
    • Every kind of existence which is assumed outside the realm of perception and
    • move. It is impossible to see how consciousness could come into existence
    • explanation. They exist and act on one another according to laws which
    • thinking can discover. They exist in indivisible unity with these laws. Our
    • the proof of their reality. “Nothing exists that cannot be perceived” is, in
    • in its converse: “Everything which can be perceived, exists.” The best proof
    • But it is not only with reference to the existence of things that the naive
    • existence, which was thought to be analogous to that of physical reality.
    • of the content of perception. Concepts are only means to this end. They exist
    • has to allow for the existence of something ideal besides the perceptions. He
    • justifies this by imagining their existence to be analogous to that of physical
    • In doing this he applies a form of existence (perceptual existence) to a
    • existence: perceiving by means of physical senses.
    • etc.), there he regards a reality as existing. But the relation that he
    • existence of which he has a means of cognition in its perceptibility, the
    • of existence which thinking mediates, namely the concept (the idea), as
    • existence for us than that of the concept. When the untenable part of
    • exist a real relation between the “thing-in-itself” of the perception and
    • existence of a process, analogous to a process in the sense-world, but
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  • Title: PoSA: Chapter VIII: The Factors of Life
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    • existence. Through it we feel ourselves to be thinking beings. This
    • merely a feeling of existence, and it is only in the course of gradual
    • the dim feeling of our existence. But what for us appears only later is
    • naive man to the belief that in feeling, existence is present directly, in
    • The form of existence in which the will appears to him within the self becomes
    • existence, a real principle also. And this with a certain justification. But
    • also supposed to exist a real principle which, although it can be
    • into the one and only means of knowing existence; and this they should not
    • to be present in those spheres of existence where a direct experience
    • that to experience existence merely in feeling or in will cannot in any way
    • to the activity of permeating existence with intuitive thinking. They all
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • exists within the being of thinking, but not so the I-consciousness. This
    • love, exists in the right way within the relationship between things; this
    • human nature. This does not refer to the existing necessity for this or that
    • he does? But in each of us exists a higher being in whom the free man comes to
    • clearly announces its presence even in its least perfect form of existence.
    • expression in his outward existence. Both man's intellectual as well as his
    • realization. Every being has its inborn concept (the law of its existence
    • free spirit is the only form in which a man can exist. Free spirituality is
    • be better, then he will try to replace those in existence with his own; but if
    • he finds the existing ones justified, he will act in accordance with them as
    • which exists independent of him. Insofar as knowledge of man is concerned,
    • horns do not exist because of butting, but butting exists through
    • horns, so man does not exist because of morality, but morality exists
    • as it is understandable that butting, which exists through the horns, reacts
    • led a separate existence outside a human community. This is just why the
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • longer have a bearer, but have become metaphysical entities, existing by
    • Godhead whose very existence is suffering, believes that this divine Being has
    • development of mankind as a process which exists for the purpose of
    • ...” “Existence in its reality is the incarnation of the Godhead
    • performed an action, it must be possible to prove the existence within the
    • Being existing beyond his reach; he carries out his own will; he does not
    • for him the world is not restricted to merely material existence and
    • concepts which are applicable only to a material existence. One who
    • 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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    • perceptual factor of the blossom had as yet no existence at the time the
    • mischief. The purpose of the world is thought to exist outside the world,
    • floating in the air or existing outside the creature in the mind of a
  • Title: PoSA: Chapter XII: Moral Imagination
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    • perceptions, but transform already existing perceptions, that is, impart a
    • imagination to decide future deeds, not yet in existence, it very well may be
    • processes are products of the world like everything else in existence, and
    • necessity, but exist through themselves. When we recognize an action to be
    • inferred God whose existence cannot be experienced) determines my moral
  • Title: PoSA: Chapter XIII: The Value of Life
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    • and be active in it is a blessing of untold value. Everything exists
    • displeasure outweighs pleasure, pain outweighs joy. Existence is a burden,
    • and under all circumstances non-existence would be preferable to existence.
    • content is gone from our lives; an infinite boredom pervades our existence.
    • all existence is suffering, release from existence. The purpose of the
    • world's creation is to transform existence into nonexistence, which is so
    • God's pain, which at last will end with the annihilation of all existence.
    • existence. God has created the world in order to rid Himself of His infinite
    • whose existence he had no notion, this event gives him pleasure without any
    • is able to establish this. However he also says: “Pain and pleasure exist
    • life is no joy and non-existence is preferable to existence.
    • the calculated surplus of displeasure exists.
    • existence and redemption through non-existence would be the only rational
    • bear the agony of existence in his place. And since in every being it is,
    • for existence. It is granted that at every moment of the world process, the
    • fellow-creatures, a large number of unsatisfied cravings exist. What is
    • for existence is but a consequence of this fact. All existing life strives
    • exterminate, does not exist at all. Rather, the tasks which man has to
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • individuality seems to be contradicted by two facts: that he exists as a
  • Title: PoSA: The Consequences of Monism
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    • only for our perception. At first we see this part as a being existing by
    • the part of the whole as a truly independently existing being, as a monad,
    • of the world of concepts. When this happens, separate existence of parts is
    • self-enclosed total existence within the universe only through the intuitive
    • inserting our individual existence into the life of the cosmos. The unity of
    • entity existing beyond the world to be experienced (an inferred God, will,
    • the connection between experience and the ultimate entities existing beyond
    • existence by itself. It is only a part of the great organism of nature, and
    • its existence is possible only in a real connection with nature. An abstract
    • a reality (that we are rooted in it with our real existence). He only
    • the cause and reason for its existence. They do not recognize that through
    • purposes of an objective (existing beyond) primordial Being into his own
    • outside. Man will find no such foundation of existence, whose decisions he
  • Title: PoSA: First Appendix
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    • otherwise exist. If one simply ignores such problems, certain people will
    • opinion that a particular difficulty exists when it is a question of
    • consciousness only a representative. And in it exists also the being of the
    • the — solipsistic — absurdity that the other persons also exist
    • standpoints exist. The first is when a person remains at the naive
    • standpoint and takes perceived phenomena to be realities existing outside of
    • This view assumes that “things-in-themselves” exist, but our consciousness
    • existence? If the answer is: They are continuous, then we are dealing with one
    • representations, or existing as possibilities of perceptions), on the other
  • Title: PoSA: Second Appendix
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    • if one wants to experience existence in all its aspects. One understanding
    • not strive to elevate the value of existence of the human personality.
  • Title: PoSA: Back Cover
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    • some seventy Rudolf Steiner Schools in existence in seventeen

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