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  • Title: PoSA: Cover Sheet
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    • reproduced in any form without written permission from the
    • articles for reviews. For information address Rudolf Steiner
  • Title: PoSA: Foreword
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    • If one reads this book simply for information, one will miss its main point.
    • The architecture, the form of this book in contrast to its content, was
    • preserve as much as possible details of external form such as sentence and
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • accordance with any of these variations, the different plants are formed,
    • who hides himself and manifests himself in all these various forms and
    • plant” as a physical super-physical form according to which all existing
    • complete each other, forming two means of knowledge by working together.
    • However, together the two parts form the complete whole of the object
    • formative forces of nature; and nothing was able any longer to prevent me
    • abbreviated form, but rather it adds to it something fundamentally new,
    • 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
    • not Peter Wust was influenced by Steiner when in the former's Dialektik des
    • Human thinking frees the ideal pure form as such; thus, man becomes a
    • expressing it thus: “I do not ask anybody, no man and no law; I perform my
    • this. While nature performs the task of completion in the case of the plant
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • naive the belief that the uniformity of natural law is interrupted in the
    • it is impossible to form a concept of what it means to know something, and
    • it depends on the representation we form of the loved one. And the more
    • awakens in his soul. He has done nothing other than form a representation of
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • deepest foundation of human nature. Man is not a uniformly organized being.
    • matter, in order to transform its intentions into actions? The most clever and
    • every attempt at an explanation must of necessity begin with man's forming
    • The third form of monism is the one which sees the two entities, matter and
  • 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
    • observed it, or express it in the form of a clear thought which can be
    • 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
    • have concepts formed by thinking. There is no denying: Before anything else
  • Title: PoSA: Chapter IV: The World as Perception
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    • found isolated. Concepts combine to form a totality built up according to
    • “gradual development, growth.” Other concepts formed of single objects merge
    • completely. All concepts that I form of lions, merge into the general
    • the fact that the growing human being slowly and gradually forms concepts
    • subjective activity. Thinking is beyond subject and object. It forms
    • these two concepts, just as it forms all others. When therefore as thinking
    • former as the effect of the latter.
    • in the form which he sees, with the colors of its various parts, etc., there
    • that the idea of the size of objects which he had formed by his sense
    • from which I am looking. The form in which it appears to me, therefore, is
    • perception, extension, form and motion exist as little as do color and
    • sound. Nowhere do we see bare extension or form; these are always connected
    • disappears, then the former, being bound up with them, must likewise
    • in a particular way. If I strip a table of its form, extension, color, etc.,
    • have undergone a series of transformations before it reaches consciousness.
    • the form most general of all possible and thinkable experiences, more general
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • of its proof another. How it stands with the former will be seen later in
    • themselves, but only their reflections, must obtain information about their
    • perceptions only as a means of obtaining information about the processes of
    • idealist then comes to maintain: “All reality transforms itself into a
    • perception? Whether or not the perception, in the form given me, continues to
    • exist before and after my forming a representation of it, — if I want to
    • connect these places to form a line. In mathematics I learn to know various
    • from them. The form of the parabola belongs to the whole phenomenon as much
    • the parabolic form of the path which we add to the phenomenon by means of
    • the center of the world, but at a point of the periphery. Were the former
    • intellect forms a view of that world. For the pure cognizing subject as
    • content which can inform me about the degree of perfection of an
    • whole does not exist. Isolation in any form has only subjective validity for
    • connected with other perceptions, for example, a definite form, certain
    • in space, and I can formulate this in conceptual terms, but I cannot
    • can form a link between the subjective and the objective, that is, no
    • in the field of vision. The confusing of the former subjective with the
    • then finds himself caught in a thought formation which dissolves for him while
    • he frames it. This thought formation is such that a purely theoretical
    • least in part, by forming representations about the things and events in the
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • away from me? is wrongly formulated. It springs from the view that the
    • boundaries of my body are absolute barriers, through which information about
    • intuition, with the reference to the particular perception which formed
    • of a lion is not formed out of my perceptions of lions. But my
    • representation of a lion is indeed formed according to my perception. I can
    • concept acquires, through a perception, an individual form, a relation to
    • this particular perception. In this individual form which has as a
    • The sum of those things about which I can form representations may be called my
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • us as a duality (dualistic), and cognition transforms it into a unity
    • it to the objects of the physical world, namely, the form of their
    • primitive forms of belief in revelation arise. For naive consciousness, the
    • accessible to physical perception. God must appear in bodily form; little
    • In doing this he applies a form of existence (perceptual existence) to a
    • imperceptible one which he thinks of on the analogy of the former.
    • the qualities of perceptions. In addition to the sphere, for the form of
    • thinking. But he cannot at the same time decide also to acknowledge the form
    • the relation thinking mediates between perceptions can have no other form of
    • perceptions have a different form than ours, then all that would be of
    • broken in another place, and the restoration would, accordingly, have a form
    • former's knowledge would therefore be less complete than that of the latter.
    • the result, after all, is determined only by the particular form of the
    • The form which the metaphysical realist gives to his things-in-themselves
    • essential to recognize that every perceptual picture derives its form
    • transformation of the human senses would give a different perceptual picture;
    • it would be an enrichment or a transformation of human experience. But a real
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • in the form it is first given to us, does not as yet contain its second
    • The form of existence in which the will appears to him within the self becomes
    • flows from the source of thinking; therefore the two forms of knowledge,
    • feeling and philosophy of will are both forms of naive realism; they both
    • naive realism in its original form, they are guilty of the further
    • criterion of reality. The philosophy of will as a form of metaphysical
    • to overcome the contradictory element inherent in every form of metaphysical
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • the reality of spirit in the form in which it first presents itself
    • say that the forces of the ground have formed these imprints from below. One
    • The characterological disposition is formed through the more or less
    • I have formed representations concerning the purpose of walking, its value
    • between, is directly transformed into willing. The driving force in man,
    • The third level of life is thinking and forming representations. A
    • in more or less modified form. This is why, when people not entirely without
    • the form of a concept or representation, influences the characterological
    • derived from a system of moral principles. In the form of abstract concepts
    • automatically performed in response to an external impulse; rather it is one
    • used only to form a cognitive concept, but the moral concept that
    • are twelve to the dozen; through the particular form of the idea, by means
    • clearly announces its presence even in its least perfect form of existence.
    • the case with everything else. I can form a concept of a typical man, and I
    • In the perceptual object “man” the possibility of transformation is given,
    • developed plant. The plant transforms itself because of the objective laws
    • hold of the substance to be transformed within him and transforms it through
    • free spirit is the only form in which a man can exist. Free spirituality is
    • The formula must not be coined: Man is meant to realize a moral world order
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • bush, or moves among men in bodily human form and in a manner perceptible to
    • performed an action, it must be possible to prove the existence within the
    • specifically human quality, and freedom is the form in which human
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • uniformity in the world. Listen, for example, to Robert Hamerling:
    • but by the formative principle of the great totality of nature which
    • are unmistakably present in the formations and in the development of nature.
    • form a totality. But since all perceptions are based on laws (ideas) which
    • and the condemned view ceases to be absurd when rightly formulated. Certainly
    • only in the form of perceptions.
  • 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
    • not be done. Laws appear in the form of general concepts only when they
    • he should do must be given to the unfree spirit in a quite concrete form:
    • 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
    • example nor by fear of punishment, etc., it is always necessary to transform
    • perceptions, but transform already existing perceptions, that is, impart a
    • new form to them. In order to be able to transform a definite perceptual
    • has worked hitherto, to which one now wants to give a new form or a new
    • transformed into new ones. This part of moral activity depends on a
    • as well as moral imagination, but also the ability to transform the sphere of
    • In addition to the above, one cannot have ethics in the form of a science of
    • world is meant that the later (more perfect) organic forms are real descendents
    • of the earlier (imperfect) forms, and have developed from them in accordance
    • harmonize with the proto-amniotes, their form is unjustified (diseased).
    • sequence, and without a breach in the uniform development, right up to the
    • the causes for new organic forms and in doing so does not call upon any
    • characteristic of the perfect form of human conduct. This freedom must be
    • want, is an empty tautology.” Now whether I can do, that is, transform into
  • Title: PoSA: Chapter XIII: The Value of Life
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    • The main representatives of the former view, i.e., optimism, are
    • world's creation is to transform existence into nonexistence, which is so
    • supplied with new life content in the form of nourishment. The striving for
    • must point to this surplus in life in the form of perception. For reality is
    • though the merchant may have avoided keeping himself informed about his
    • extra human purposes. Every one of us has to perform his own definite task in
    • in the form of instincts, become less valuable in proportion as we cannot
    • the truly moral is brought about by conforming to an external rule, but is
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • form that corresponds to his own being. We shall look in vain among the laws
    • himself, in their pure form (without mixing them with our own conceptual
  • Title: PoSA: The Consequences of Monism
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    • who somehow receives information about the rest of the world from outside.
    • is mediated. Only as long as we consider in the abstract form of concepts
    • abstract form in which he grasps it in his consciousness. But this
    • seek a perceptual content, together with which it forms a reality only
    • beyond our experience, which are supposed to form the content of purely
  • Title: PoSA: First Appendix
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    • the world one confronts is transformed into a mere sum of objects of
    • form or another of naive realism. If the answer is: They are intermittent,
  • Title: PoSA: Second Appendix
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    • Nor do we want a kind of knowledge which has become hardened into formulas
    • Our scientific teachings, too, should no longer take a form that implies
  • Title: PoSA: Back Cover
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    • Music Therapy, Drama, Speech Formation, Astronomy, Economics and

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