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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • calls his philosophical system, “concrete” or “objective idealism.”
    • However, together the two parts form the complete whole of the object
    • Konigsberg,” the postulation of an objectively existent idea still
    • considered himself as possessing a power of judgment by looking at an object
    • individual objects into groups; and these groups are for us, then, abstract
    • solves; but what this thinking thus brings about, is the objective world
    • and by spiritual knowledge. Both are parts of the objective world. According
    • to Kant, the unity of the objects as it is expressed in concepts, is merely
    • the opposite is true: that objects have their ideal content within
    • themselves. The objects, however, are not presented to our senses in
    • their completeness. By thinking about the objects, we develop the ideas which
    • are working in the specific objects, thus adding to the perception what has
    • been missing from it. This missing, however, is not an objective fact but only
    • Consequentially, the idea is, and works objectively; however it is not
    • in the objective outer world, but restores the order and the unity of this
    • objective world, which has been interfered with by its own means of
    • Therefore it is not the fault of the objects that we first confront them
    • moment when I, the perceiving subject, confront the objects. To explain the
    • object by means of thinking means nothing other than to restore the
    • to gain knowledge. The objects themselves require no explanation. We
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  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • which it calls spirit and matter, subject and object, or thinking and
    • To all these viewpoints it must be objected that it is first and foremost in
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • certain relation to objects and events given independently of us. Whether
    • certainty that we are not given the concepts together with the objects. That
    • even when I am no longer able to observe. An object or event which has only
    • other objects or events. This connection comes to light only when observation
    • reality, subject and object, appearance and thing-in-itself, ego and
    • us, our thinking about a horse and the object horse are two separate things.
    • But we have access to the object only through observation. As little as we
    • able to produce a corresponding object by mere thinking.
    • However, as object of observation, thinking differs essentially from all
    • other objects. The observation of a table or a tree occurs in me as soon as
    • these objects appear within the range of my experience. But my thinking that
    • Someone might object that what I have said here about thinking also holds
    • 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,
    • to its object has has the concept which thinking builds up. I am absolutely
    • activity, whereas pleasure is produced in me by an object in the same way
    • as, for instance, a change is caused in an object by a stone which falls
    • When I say of an observed object: This is a rose, I say absolutely nothing
    • objects of observation. And the same could easily be shown concerning other
    • sphere as other observed objects and events. It is characteristic of the
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  • Title: PoSA: Chapter IV: The World as Perception
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    • counterpart is added to the object, and he considers the object and the
    • ideal counterpart as belonging together. When the object disappears from his
    • is the concept of the object. The further our range of experience is
    • “gradual development, growth.” Other concepts formed of single objects merge
    • corresponding to the objects surrounding him. The concepts are added to
    • The concept of effect calls up that of cause; I then look for the object which
    • If one demands of a “strictly objective science” that it must take its
    • beyond the observed object.
    • observation. Insofar as the human being observes an object, it appears to
    • regards what comes to meet him as object, and himself as thinking
    • conscious of the object; while he directs his thinking to himself he is
    • its object as well.
    • objects. For this reason, thinking must never be understood as a merely
    • subjective activity. Thinking is beyond subject and object. It forms
    • subject, we refer a concept to an object, we must not understand this
    • objective; it is an activity that goes beyond both these concepts. I ought
    • me beyond myself and unites me with the objects. Yet at the same time it
    • objects.
    • the object of observation, enter our consciousness?
    • but the mere disconnected aggregate of objects of sensation: colors,
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  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • direct our attention only toward the object about which we think, but not
    • of my object. If I do not turn my gaze away from the rosebud, then I shall
    • any one moment is only a chance section of an object which is in a continual
    • It is not due to the objects that they are given us at first without the
    • do, and which do not belong to the object, cannot at all depend on the
    • object among objects; in this respect its movements and actions are known to
    • him in no other way than the changes in all other objects which he can
    • given as a representation for intelligent consideration, as object among
    • objects and subjected to their laws; but also, at the same time, in quite a
    • objectively recognized, connected by the bond of causality; they do not
    • body the “objectivity” of the will. In his opinion one feels in the actions of
    • objection to these arguments is that the actions of our body come to our
    • this aspect, the world is a multiplicity of objects of equal value. None
    • observed object or event is foreign to us as long as we do not have in our
    • before and after, cause and effect, object and representation, matter and
    • force, object and subject, etc. What appears to our observation as single
    • The enigmatic aspect of an object is due to its separate existence. But this
    • perceptions of temperature, and of touch. This combination I call an object
    • the object to my sense organs. I can find movements in an elastic medium,
    • through thinking). That relationship between the perceptual object and the
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • external object, it is by no means necessary that something of the object
    • perception of my I. Were I world creator instead of world knower, object and
    • can also say that a regulated change in an object is perceived by us as a
    • the same object, and thus we recognize the object again.
    • experience. He again loses the objects from his field of vision because he
    • that is objective would be given in perception, concept and representation.
    • experience self-feeling, and with the perception of objects pleasure and
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • the perceived object and the thing-in-itself which Kant
    • Dualism makes the mistake of transferring the antithesis of object and
    • and concept, into four: 1) the object-in-itself, 2) the perception which the
    • subject has of the object, 3) the subject, 4) the concept which relates the
    • perception to the object-in-itself. The relation between object and subject
    • really (dynamically) influenced by the object. This real process is said not
    • response to the stimulation from the object. The result of this response is
    • said to be the perception. This at last enters our consciousness. The object
    • is said to have an objective reality (independent of the subject), the
    • referred by the subject to the object. This latter reference is said to be
    • into two parts. One part, i.e., the production of the perceptual object out of
    • and the reference of this to the object, within consciousness. These
    • consciousness. The objectively real process in the subject, by means of which
    • the perception comes about, and still more the objective relationships between
    • objectively real. The bond of unity which connects things with one another
    • and also objectively with our individual spirit (as thing-in-itself), lies
    • between the objects beside the conceptual ones. In other words, the ideal
    • (naive realist) regards the objects of external experience as realities. The
    • fact that his hands can grasp and his eyes can see these objects is for him
    • add to objects by thinking is mere thoughts about the objects. Thought adds
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  • Title: PoSA: Chapter VIII: The Factors of Life
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    • subject, or “I,” over against the objects. This something is thinking, and
    • same as perception on the objective side. From the basic principle of naive
    • attain by means of feeling, and considers this relationship with objects to
    • itself to the perception. In feeling, it experiences a relation of the object
    • relation of our own self to the object. Everything in the will which is not
    • a purely ideal factor is just as much a merely perceived object as any
    • object in the external world.
    • itself, the power of spiritual love. The objection should not be made that
    • namely love. This objection is in truth a confirmation of what is said here.
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • concept and perception is determined indirectly and objectively through
    • to one another is already inherent in the object itself.
    • observations, that is, on the subjective and the objective factors of
    • To this, a superficial judgment could perhaps object: How can an action be
    • intuition? This objection is due to a confusion of the moral motive and the
    • belongs to it, the I does not take from the object. The cognitive concept of
    • to me the natural law inherent in an event or object, there is also a moral
    • the progress of culture. Only when I follow my love for the object is it I
    • Those who defend general moral standards will perhaps object: If each person
    • My reply to this obvious objection, which nonetheless is based on a
    • strives to assert only his own individuality? This objection is
    • would not be possible. In the case of external objects the idea is
    • (free spirit) is not objectively united with the perceptual picture “man”
    • his own concept. In the objective world a line of division is drawn by our
    • and activity), but in external objects the concept is indivisibly connected
    • united by him just as actually. One could object: To our perception of
    • object.
    • This line of thought is one-sided. As perceptual object I am subjected to
    • perceptual object of my action is subjected to these changes.
    • In the perceptual object “man” the possibility of transformation is given,
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  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • It is just because the idea is not outside of the object, but is effective
    • machine thereby becomes a perceptual object with a corresponding idea. The
  • Title: PoSA: Chapter XII: Moral Imagination
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    • object, or a sum of such objects, in accordance with a moral representation,
    • Insofar as knowledge of the objects in the sphere of our activity is
    • Moral imagination and the faculty of moral ideation can become objects of
    • Only when it is present can it become the object of cognition.
    • (ethical ideas) as objects of observation. For, although the
    • so long as thinking goes on, they may well become objects of
  • Title: PoSA: Chapter XIII: The Value of Life
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    • prove that the objects to which feelings attach themselves are revealed as
    • what is said about the recognition of the illusory character of the objects
    • through the objective sources of pleasure which lie in the self-conquest) a
    • to objects which later are revealed as illusions, then life's value is made
    • turn, on the value of the objects which cause the pleasure. If I set out to
    • worthless object, is like a merchant who enters in his accounts the
    • illusory character of the objects of some pleasures must be left out of the
    • Our desire, in each instance, is directed to a definite object. The value of
    • satisfied by a particular object or a particular sensation, it will not
    • satisfy us if we are offered some other object or some other sensation, even
    • to attain the objects of his desire if he is able to bear the necessary
    • No objection can be raised against the comparability of different kinds of
    • surplus, are those in which the objects toward which our activity is
    • objects of this striving, not some abstract “happiness.” When pessimistic
    • be misunderstood if one clings to the apparent objection that the will is
    • working toward ultimate emancipation from the will. An apparent objection of
    • life's account. But in making this objection he does not recognize the real
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • book (1894) I met with the objections to the above arguments
    • that this objection will be urged today, perhaps even more
    • utterly such an objection goes against the concept of freedom
    • naturally be the object of scientific study. Thus the characteristics of
    • the perception by means of thinking. In the case of all other objects the
  • Title: PoSA: The Consequences of Monism
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    • the world of concepts, which contains the objective perceptions, also
    • It was not realized that thinking encompasses both subjective and objective
    • objectively, the concept is the part that is given subjectively (through
    • subjective nor objective, but is a principle embracing both sides of
    • within the world, not outside it. The objects of imagination, too, are
    • to deny the objective spiritual reality of thinking and therefore leave the
    • Therefore it can acknowledge no ideas that refer to objective factors lying
    • purposes of an objective (existing beyond) primordial Being into his own
  • Title: PoSA: First Appendix
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    • objections brought forward by philosophers immediately after this
    • one is not dealing with a table-in-itself but only with the object of one's
    • it overlooks the fact that consciousness has no other object than itself.
    • the world one confronts is transformed into a mere sum of objects of
    • consciousness, and indeed only objects of one's own consciousness. One is
    • objects of consciousness to appear in human consciousness. All we can do is to
    • three tables as perceptual objects in the three consciousnesses. Whoever finds
    • 'things-in-themselves' and four objects of representation of persons in the

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