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  • Title: PoSA: Foreword
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    • a dry mathematical style what has come out of warm and profound feeling. But
    • feeling to awaken within himself. He cannot simply allow these to flow into
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • this kind of action is prompted by our surroundings, by our feelings and our
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • We often feel that our experiences and the results of scientific
    • one feels that the soul lacks in stature if it has not at some time faced in
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • love. Here too, thought is the father of feeling. It is said: Love makes us
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • consciousness first dawns in us. But we never cease to feel that, in spite
    • This feeling makes us strive to bridge over the contrast. And in this
    • He, too, feels dissatisfied with the world as it appears to him, and seeks
    • phenomena. The dualist feels that there must be a bridge between the two
    • a world-view which inclines toward spiritualism may feel tempted, when looking
    • also true that we feel: We are within nature and we belong to it. That which
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • feel compelled to seek for concepts and connections of concepts standing in a
    • sensation, of perception, of contemplation, of feelings, of acts of will, of
    • good for feeling and for all other soul activities. When, for example, we
    • feel pleasure, the feeling is also kindled by an object, and it is this
    • object I observe, and not the feeling of pleasure. This objection, however,
    • Why does a particular event arouse in me a feeling of pleasure? But it is
    • my personality when I know the feeling which a certain event arouses in me.
    • about myself; but when I say of the same thing: It gives me a feeling of
    • There can, therefore, be no question of comparing thinking and feeling as
    • feelings or acts of will in relation to objects. When I see an object and
    • The feeling of possessing such a firm point caused the founder of modern
    • relation of my “I” to the rose, just as when I feel the beauty of the rose.
    • same way as in the case of feeling or perceiving. To make this objection is
  • Title: PoSA: Chapter IV: The World as Perception
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    • sounds, sensations of pressure, warmth, taste and smell, then feelings of
    • can call a feeling in myself a perception, but not a sensation in the
    • physiological sense. But I also become aware of my feelings by their becoming
    • eye that sees a sun, a hand that feels an earth; that the world which
    • object to his principle: My eye that sees the sun and my hand that feels the
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • like our sensing and feeling. It is universal. It receives an individual stamp
    • feelings and sensations. Through these particular colorings of the universal
    • individuality and makes it one with the cosmos. In that we sense and feel
    • body the “objectivity” of the will. In his opinion one feels in the actions of
    • should not feel this need. — But one does not arrive at anything else
  • Title: PoSA: Chapter VI: The Human Individuality
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    • our individual I. The expression of this individual relationship is feeling,
    • Thinking and feeling correspond to the twofold nature of our
    • feeling, that through which we can withdraw into the narrow
    • Our thinking unites us with the world; our feeling leads us back into
    • experience self-feeling, and with the perception of objects pleasure and
    • One might be tempted to see in the life of feeling an element more richly
    • the answer to this is that the life of feeling, after all, has this richer
    • meaning only for my individual self. For the world my life of feeling can
    • attain value only if, as perception of my self, the feeling enters into
    • feelings resound with the experiences of the outer world, the more we cut
    • reaches up with his feelings farthest into the region of the ideal. There
    • unity. Each of us combines particular feelings, and these in the most
    • A life of feeling devoid of all life of thought would gradually lose all
    • education and development of his feeling-life.
    • Feeling is the means whereby, to begin with, concepts attain concrete
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • sensation and feeling by means of their position and motion, and then comes
    • matter and motion produce sensation and feeling, for
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • existence. Through it we feel ourselves to be thinking beings. This
    • we have seen, through feeling. Therefore we are not beings with a merely
    • conceptual life-content. The naive realist even sees in the life of feeling
    • this way. For feeling on the subjective side to begin with, is exactly the
    • feeling is the guarantee of the reality of one's own personality. Monism,
    • however, as understood here, must confer upon feeling the same supplement
    • as a complete reality. For monism, feeling is an incomplete reality which,
    • factor, the concept or idea. This is why in actual life, feelings, like
    • 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
    • fundamentally and indivisibly bound up with feeling. This fact leads the
    • naive man to the belief that in feeling, existence is present directly, in
    • knowledge only indirectly. Therefore the development of the feeling-life
    • to make feelings rather than knowing the means of cognition. But as feeling
    • philosopher of feeling makes into the universal principle, a principle which
    • strives to grasp by means of concepts, the philosopher of feeling tries to
    • attain by means of feeling, and considers this relationship with objects to
    • The view just characterized, the philosophy of feeling, is often called
    • mysticism. The error in mysticism based on feeling alone is that
    • in feeling what should be attained as knowledge;
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  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • representations and feelings. Whether a present representation stimulates me
    • of the rest of my representations, and also to my particular feelings. The
    • feeling. Whether I make a definite representation or concept the motive of
    • with a feeling of pleasure. We therefore must distinguish: 1) the possible
    • our individual life where perceiving, without a feeling or a concept coming
    • particular feeling to the perception, as in fact happens in conventional
    • The second level of human life is feeling. Definite feelings link
    • themselves to the perceptions of the outer world. These feelings can become
    • become the driving force of my action. Such feelings, for example, are shame,
    • of ethics who also see in feeling a motive for morality; they maintain, for
    • representation of a future feeling, but not the feeling itself, can
    • feeling itself is not yet there; moreover it is to be produced by the
    • feel the subjection to the moral concept which, like a command, overshadows
    • above-mentioned moral principle by those who connect feelings of pleasure with
    • someone sees a moral necessity, quite apart from the feeling of pleasure
    • love for this deed. I feel no compulsion — neither the compulsion of
    • What is individual in me is not my organism with its urges and feelings, but
    • particular way within these urges, passions and feelings, confirms my
    • feel that to serve the general welfare is a duty? The concept of mere duty
    • will of itself recognize as law, because it feels unfree when faced with any
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • do not know the motives compelling us, that we have the feeling of freedom.
    • “We must emphasize that the feeling of freedom is due to the absence of
    • coming from this side, he feels free. But monism denies all justification to
  • Title: PoSA: Chapter XII: Moral Imagination
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    • an image of such an ideal intuition, we feel it to be free.
    • feel free.
  • Title: PoSA: Chapter XIII: The Value of Life
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    • And he will feel happy to add his share to the rest of the good in the
    • proves this assertion. The blessed feeling of having tried one's best is
    • there is no other yardstick for pleasure than the subjective one of feeling.
    • I must feel whether the sum of my feelings of displeasure, compared
    • with my feelings of pleasure, leaves me with a balance of joy or of pain. But
    • estimate the value of feeling.
    • Feeling does not calculate, and what matters for a real
    • disturbingly in our sober judgment of our feeling-values. While, for
    • enjoyment. Another way is to subject feelings to criticism, and attempt to
    • prove that the objects to which feelings attach themselves are revealed as
    • so. The deception diminishes his feeling of displeasure in the moment of
    • as reality, but also the feelings attached to the illusions. For this reason
    • erased those feelings of pleasure that have been produced by illusions; what
    • balance-sheet all pleasurable feelings connected with actual or supposed
    • recognition. The elimination of all such “illusory” feelings from life's
    • balance-sheet, far from making our judgment about feelings more correct,
    • actually eliminates from life feelings which were genuinely present.
    • And why should these feelings be eliminated? One possessing them derives
    • feelings are erased from the balance-sheet because they attached themselves
    • mediated by thinking, of concept and perception (and a feeling is a
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  • Title: PoSA: Chapter XIV: Individuality and Species
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    • strongly. Nonetheless, I feel bound to let my sentences stand,
    • Whenever we feel: here we have to do with that in a man which is free from
  • Title: PoSA: First Appendix
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    • not feel inclined to compare my view with the “epistemological monism” of

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