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  • Title: PoSA: Contents
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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • It was Steiner who proved that all of Goethe's various individual discoveries
    • individual objects into groups; and these groups are for us, then, abstract
    • personality. He claims just the opposite, namely a purely individual ethic,
    • The Individual and His Property.
    • The moral imagination must, out of necessity, be individual. This is the
    • individuality and the general law; we all share in the world of thinking, we
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • context and the connection between the individual objects — in the case of
  • Title: PoSA: Chapter IV: The World as Perception
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    • thinking that then shows me how to fit one individual occurrence to another.
    • never to say that my individual subject thinks; in fact, my subject exists
    • of thinking that he defines himself as an individual who confronts the
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • there be any individual events for us. All events would pass over into one
    • higher sphere, determines my limited existence. Our thinking is not individual
    • like our sensing and feeling. It is universal. It receives an individual stamp
    • in each separate human being only because it becomes related to his individual
    • will be grasped by each of the two bearers of consciousness in an individual
    • individuality and makes it one with the cosmos. In that we sense and feel
    • world, he finds himself in it as an individual; this means that his
    • the subject of cognition, who appears as an individual through his identity
    • purely conceptual field of knowledge into concrete individual life.
  • Title: PoSA: Chapter VI: The Human Individuality
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    • Chapter VI: The Human Individuality
    • A representation therefore is an individualized concept. And now we have
    • concept acquires, through a perception, an individual form, a relation to
    • this particular perception. In this individual form which has as a
    • concept, but the individualized concept with its characteristic relation to
    • individualized concepts will be the man of richer practical experience. A
    • our individual I. The expression of this individual relationship is feeling,
    • ourselves, and this makes us individuals. If we were merely thinking and
    • pain, do we live as individual beings whose existence is not exhausted by
    • meaning only for my individual self. For the world my life of feeling can
    • world process and our own individual existence. The further we ascend into
    • the universal nature of thinking where what is individual ultimately
    • character of the quite definite individual personality is lost within us.
    • ourselves off from universal life. A true individuality will be one who
    • connection with the individual who thinks them. There are others whose
    • concepts come before us without the least trace of individual coloring, as
    • The act of representing already gives our conceptual life an individual
    • organization. Our organization is, indeed, a special, definite, individual
    • varying degrees of intensity, with his perceptions. This is the individual
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • and also objectively with our individual spirit (as thing-in-itself), lies
    • no significance. For the naive realist, only the individual tulips which are
    • is thought of in this way; it goes beyond the individual and is the reason why
    • a new being develops from the individual which is similar to it, and by
    • the “thing-in-itself” of the perceptible subject (of the so called individual
    • explain the similarity of the world picture, of different human individuals.
    • out to be like that which another individual builds up out of the same two
    • that the “individual spirits” behind the single perceiving human subjects,
    • is an individualized concept.” It has been objected that this is an unusual
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • is something quite individual, something equivalent to perception, a
    • he wants to develop something which is individual, into something universal.
    • Feeling is purely individual, it is the relation of the external world to
    • we are again confronted with a perception, namely that of the individual
    • Here something which can be experienced only individually is made into the
    • perceiving, perceiving being mediated through feeling and will as individual
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • determination in the individual. A motive of will may be a pure concept or a
    • representation. General and individual concepts (representations) become
    • motives of will by influencing the human individual and determine him to act
    • representation, influences different individuals differently. It impels
    • individual disposition of human beings. This individual disposition we will
    • which in the course of my individual life have come into contact with
    • which comprise individual life.
    • The first level of individual life is perceiving, more particularly,
    • our individual life where perceiving, without a feeling or a concept coming
    • The highest level of individual life is that of conceptual thinking without
    • here what acts as driving force is no longer something merely individual in
    • possible quantity of pleasure in the individual who acts. But in itself a
    • these moral principles may govern moral life without the single individual
    • to ever greater perfection; 3) the realization of individual aims of morality,
    • instance, will never achieve truly individual willing.
    • to all individual impulses of action. How all men would act cannot
    • individually adapted to the particular instance and the particular
    • universality of the idea-world, is individually constituted in each human
    • the moral content of the individual. To let this content come to expression
    • content. This standpoint can be called ethical individualism.
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  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • authority of a single individual; a somewhat more advanced person lets his
    • necessity, the human individual and all that belongs to him. The
    • responsible individuals can the aim of the world process be carried through
    • manifestation in the human individual. Insofar as man follows the impulses
    • their own human purposes. And indeed, each individual pursues his own
    • community of men, but only in the individual man. The common goal of a group
    • individual persons, and usually of a few outstanding ones whom the rest
    • individual way. If one cannot overcome seeing a “contradiction,” in this,
    • intuitions for his acts of will, then he individualizes a member of this
    • cognitive ideas and the individual character of moral ideas, when experienced
    • which is universally valid, and the individual experience of this universal
    • who cannot recognize the other swing, all individual life appears to cease in
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • individual human beings set themselves purposes, and the result of these
  • Title: PoSA: Chapter XII: Moral Imagination
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    • knowledge only after they have been produced by the individual. By then
    • the same rights as can dietetic rules. For they apply to individuals and
    • being I am an individual and have laws which are wholly my own.
    • extracted from earlier ones. As a moral being, the individual produces his
    • Ethical individualism then, is not in opposition to an evolutionary theory
    • individual as a moral being in a definite sense. But never will it be possible
    • ancestral species. True as it is that the moral ideas of the individual have
    • individual is morally barren if he himself has no moral ideas.
    • The same ethical individualism that I have built up on the foundation of the
    • within human experience it becomes an individual's own. For monism, moral
    • Ethical individualism, therefore, is the crowning of that edifice to which
    • for the free individual deed. The consistent evolutionist is in no danger of
    • Ethical individualism, then, cannot be opposed by natural science when the
  • Title: PoSA: Chapter XIII: The Value of Life
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    • Man must recognize to the full that to pursue individual satisfaction
    • produces pleasure in the striving individual; non-fulfillment produces
    • individual enjoyments actually present are not in the least reduced thereby.
    • individual and of the totality of cultural work springs from this hope.
    • Only someone who considers the individual human ego incapable of giving a
    • individual himself regards as such according to what he desires. This view
    • accepts neither a value of life not recognized by the individual, nor a
    • purpose of life which has not sprung from the individual. In the individual
    • flowing from the nature of true manhood. Ethical individualism is well able
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • Chapter XIV: Individuality and Species
    • individuality seems to be contradicted by two facts: that he exists as a
    • Is individuality possible nevertheless? Can we regard man as a totality in
    • The characteristic features and functions of the individual parts belonging
    • conditioned by the nature of the tribe itself. How the individual member is
    • tribe. This is why the physiognomy and activity of the individual will
    • like this or that, we are referred beyond the nature of the individual to
    • the species. The species explains why something about the individual appears
    • of the human race, when rightly experienced by the individual do not
    • to do with something individual which can be explained only through itself.
    • species, then we have no sense for what is individual.
    • character of the other sex, and too little of the individual. In practical
    • by the individual qualities Or the particular woman herself, but by general
    • Man's activity in life comes about through the individual's capacities and
    • not as an example of her species but as an individual, would be that social
    • is able to shape her life as individually as she likes, and
    • far more freely than a man who is already de-individualized,
    • another standard than that of man's loss of individuality
    • are unable to reach the particular content of the individual. Where the
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  • Title: PoSA: The Consequences of Monism
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    • what the urge for knowledge demands. The single human individual actually is
    • inserting our individual existence into the life of the cosmos. The unity of
    • world is the same for every human individual (cp. 33 p. ff.). According to
    • monistic principles, the reason one human individual regards another as akin
    • concepts of lions as there are individuals who think of a lion, but only one
    • itself in them as in a multiplicity of individuals. As long as man
    • the total idea-world, and to that extent individuals differ one from another
    • individual purposes; he pursues his own, given him by his moral imagination.
  • Title: PoSA: First Appendix
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  • Title: PoSA: Second Appendix
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    • Only truth can bring us security in developing our individual powers. In
    • not clearly recognized goes against what is individual in us, which wants to
    • anyone unless his own particular, individual need urges him to the view in
    • I know how much of a stereotypical attitude, lacking all individuality, is
    • technique. Abstract thinking thereby gains concrete, individual life. Ideas
    • individual cannot be the ennoblement of one single soul-faculty only, but a

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