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  • Title: PoSA: Foreword
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    • was asked which of his writings, in his opinion, would last the longest.
    • Bologna, 1944, and the present introduction reflects his life-long study and
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • but only so long as we are perceiving by means of the senses exclusively.
    • 1797, exclaimed, entirely following Goethe's ideas, “No longer is there any
    • formative forces of nature; and nothing was able any longer to prevent me
    • Thinking, on the one hand, and perception, on the other, belong together;
    • still rather far from this goal, which belongs to the future. Man's evolution
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • about the problems I have characterized, I hesitated a long time about the
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • all, man belongs. No less pains have been taken to make comprehensible how a
    • belongs to the sad signs of the superficiality of present day thinking that
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • Goethe expresses a characteristic feature belonging to the
    • of all, we belong to the world, that there is a bond of union between it and
    • “I,” he cannot but think of this “I” as belonging to
    • as belonging to the world. In doing so, man places himself within the contrast
    • of spirit and matter. He must do so all the more because his own body belongs
    • to the material world. Thus the “I” belongs to the realm of spirit,
    • belong to the “world.” All the problems connected with spirit and
    • less the things themselves. To these mere effects belong the senses themselves,
    • also true that we feel: We are within nature and we belong to it. That which
    • must reach a point where we can say to ourselves: Here I am no longer merely
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • determined by the direction and velocity of the first. As long as I do no
    • even when I am no longer able to observe. An object or event which has only
    • activities of the human soul. Unlike thinking, they belong in the same
    • later to the earlier. As long as geology spoke in terms of assumed
    • As long as philosophy assumes all sorts of principles such as atom, motion,
    • essence of thinking. Unprejudiced observation shows that nothing belongs to
  • Title: PoSA: Chapter IV: The World as Perception
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    • ideal counterpart as belonging together. When the object disappears from his
    • dependent on a condition which belongs not to the object, but to me, the
    • subject has for perception, is no longer able to believe in the presence of
    • that, consequently, so long as they are not actually perceived by me, or do not
    • and, indeed, only in as far as, and as long as I perceive them. They
    • No objection can be made to this assertion as long as in general I merely
    • representing. What I regard as a table is no longer present, according to
    • gives me separately and indeed along very different paths, the sensations of
    • the very first process to enter my consciousness. In it can no longer be
    • perceived. Then it is shown that nothing of what belongs to these things
    • As long as one remains here, everything seems to fit beautifully. But we
    • — in naive fashion — the perceptions belonging to the organism as
    • longer rely on the perceptions of the organism as being a safe foundation.
    • perceived. We must, therefore, attempt to gain this insight along another
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • pictures also interest us as long as we are dreaming and, consequently, do
    • not recognize them as dreams. The moment we awaken we no longer look for
    • phenomena of the world is considered, not as something belonging to them,
    • picture. Whoever thinks along these lines should be asked: What gives you
    • this concept belong to the entire plant any less than leaf and blossom? You
    • never occur that the concept did not belong to the thing. He would ascribe
    • from them. The form of the parabola belongs to the whole phenomenon as much
    • belonging to it flow to us from two directions: from the direction of
    • do, and which do not belong to the object, cannot at all depend on the
    • is surrounded on all sides by other qualities, to which it belongs and
    • Self-perception does not take me beyond the sphere of what belongs to myself.
    • acceptable as the universal world unity. All these entities belong only to a
    • world so long as we regard it as an external world.
    • content that I can know why the snail belongs to a lower level of
    • observed object or event is foreign to us as long as we do not have in our
    • idealism, cannot be raised at all. Only what is perceived as belonging to
    • subject and the object belonging to the world is brought down from the
    • know the objects belonging to the world to which we devote our activity.
    • being and that real world the naive standpoint believes in. Man no longer
    • long as one considers only the relationship to the world into which man appears
  • Title: PoSA: Chapter VI: The Human Individuality
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    • belong to one and the same world. That section of the world which I perceive
    • of my skin. But all that is contained within the skin belongs to the cosmos
    • as entities belonging together, only through thinking which, by means of
    • second as belonging to the same kind as the first; if we come across the
    • perceiving beings, our whole life would flow along in monotonous
    • the perceptions belonging to our sphere of life.
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • world whole. As long as the separated parts of the world whole are defined
    • concept belongs to the sphere of unjustified hypotheses. The
    • “thing-in-itself” belongs in this category. It is quite natural that a
    • within the field of perception remain separated only as long as the
    • something that is no longer a concept. It was believed that from concepts
    • worked out in physics — as long as it is not based on unjustifiable
    • field of perceptions, and will be thought of in concepts belonging to this
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • emerges is no longer mere perception, neither is it, like perceptions,
    • time alive experience, of the life within thinking, and no longer will
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • its concept is recognized after the act of perception; but that they belong
    • a part of reality is present, and that the other part that belongs to it and
    • in the bodily organization. And when this is recognized, one will no longer
    • longer be considered as belonging to the characterological disposition. For
    • here what acts as driving force is no longer something merely individual in
    • belongs to it, the I does not take from the object. The cognitive concept of
    • principle of the progress of culture, then I go through life along a fixed
    • spring from intuition and does not belong to what is individual in man, but
    • urges, instincts, passions confirm nothing more than that I belong to the
    • is confident that others who are free belong to the same spiritual world as he
    • simply say: Human nature must be compelled as long as it is not
    • man, will reckon with them as belonging to the same idea-world as that from
    • individuals, with the moral ideas belonging to their nature, are the
    • away by prolonged disuse. Similarly, the individual would waste away if he
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • longer have a bearer, but have become metaphysical entities, existing by
    • necessity, the human individual and all that belongs to him. The
    • nineteenth century no longer plays a part in science. But in reality this is
    • comprehension of the world “has long ago abandoned materialism.”
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • concept of purpose in those spheres to which it does not belong. Purpose
    • belongs to a special sequence of phenomena. In reality one can only speak of
    • choose. I do not begin life along a fixed route.
    • “As long as there are instincts in nature, it is foolish to deny
    • connection with the greater totality, the body, to which the limb belongs,
    • absolute Being has realized its purposes. For monism, along with the
  • Title: PoSA: Chapter XII: Moral Imagination
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    • into action. But his action will belong to perceptible reality. What he brings
    • they no longer regulate life, but have already regulated it. They must be
    • observer and had been endowed with a sufficiently long span of life. He also
    • if, during that infinitely long time, one could have occupied a suitable
    • so long as thinking goes on, they may well become objects of
  • Title: PoSA: Chapter XIII: The Value of Life
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    • hears, etc., as long as he has not understood it. The fulfillment of striving
    • connected with displeasure. And as the striving naturally may last a long
    • without being preceded by any desire. To the last kind belongs also the
    • longer suffices to meet the claims, then the result will be bankruptcy, even
    • So long as men still pursue their egoistic desires they are useless for such
    • can never be nought so long as the numerator has any value at all,
    • only so long as we are able to increase our desire during the enjoyment. If
    • long as we can measure it by our desires. An excess of pleasurable feeling
    • greater displeasure along with it. The instincts of living creatures tend in
    • as long as they are able to bear the opposing pain and agony. The struggle
    • attain the aims in life which to him are worth while. As long as he still
    • latter persists as long as it can. One can compare the calculation that is
    • as justified; it lies in human nature to pursue it so long as the displeasure
    • ideas can set up their control where they are not opposed by a strong longing
    • necessary displeasure also belongs.
    • content to its striving would see the totality of will as a longing
    • desires. But to the development of the whole man belong also desires
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • He shows the general characteristics of the community to which he belongs,
    • The characteristic features and functions of the individual parts belonging
    • womanhood in general. As long as men continue to debate whether according to
    • belongs to species is understood.
  • Title: PoSA: The Consequences of Monism
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    • only so long as what is perceived is not woven by thinking into the network
    • is mediated. Only as long as we consider in the abstract form of concepts
    • itself belongs in the sequence of real occurrences. By means of thinking we
    • belong to the perceptions we live within reality. The monist does not try to
    • itself in them as in a multiplicity of individuals. As long as man
    • content, and I regard it as a different content only so long as I perceive,
    • but no longer when I think. In his thinking each man embraces only a part of
    • belongs. All attempts to transcend the world are purely illusory, and the
    • along the path toward ethical intuitions and their realization. Yet this
  • Title: PoSA: First Appendix
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    • to belong to some other standpoint than one of the above three, in relation
    • regard the perceptual content as enduring only so long as he is looking at it
    • One table only is present; but as long as the three persons remain at
  • Title: PoSA: Second Appendix
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    • No longer do we merely want to believe; we want to know. Belief
    • Our scientific teachings, too, should no longer take a form that implies
    • faculties so that he no longer needs to be compelled to understand, but
    • Western world no longer demands pious exercises and ascetic practices as a

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