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Query was: reality

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  • Title: PoSA: Contents
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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • difference in their views. Following Kant, Hartmann believed that true reality
    • our consciousness are nothing but an unreal reflection of reality. In
    • senses, then we are able to experience the world in its reality. Steiner
    • with his thinking, man lives in the reality of the world as a spiritual world,
    • and the physical view. To him both were parts of the reality. Whereupon
    • Man has to let things speak to him in a twofold way: one part of their reality
    • nature, and that we cannot grasp the reality without this concept, he still
    • reality.
    • knowledge since Kant: that man is never able to grasp reality. In the
    • experiences in reality, as the reflection of the mirror is to the original.
    • the reality which is bound to the brain; this “reflection,” of course,
    • reality, a spiritual world, but it does not appear to us as such.
    • reality. There is something very special in relation to the idea of Man:
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • recognition of the fact that man is living within the reality of a spiritual
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • reality, subject and object, appearance and thing-in-itself, ego and
    • to be so. In reality one is observing only the results of an unconscious
  • Title: PoSA: Chapter IV: The World as Perception
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    • reality the result of a line of thought which runs as follows: The naive man
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • idealist then comes to maintain: “All reality transforms itself into a
    • totality functions in such a way that from every reality the elements
    • separate, when in reality they are not separate at all. Nowhere, for
    • self-contained, but one side of the total reality. The other side is the
    • be immediate reality. This philosopher believes we can never approach the
    • the body a direct reality, the thing-in-itself in the concrete. The
    • reality which is missing in the perception. To someone who lacks the ability
    • to find intuitions corresponding to things, the full reality remains
    • opinion, man abandons the standpoint of naive reality which he has before he
    • reality. He has to assume that he is blind to this reality. So the thought
    • reality except by artificially curbing the thirst for knowledge. The fact
    • only my representations, and while I believe that I am dealing with reality, I
    • am actually conscious only of my representations of reality; I must, therefore,
    • assume that genuine reality, the “thing-in-itself,” exists only outside the
    • the same way as is the known thing of the naive standpoint of reality. —
    • at the naive standpoint of reality. If he does not do so, it is only because he
  • Title: PoSA: Chapter VI: The Human Individuality
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    • the same as those which exist outside. Therefore, in reality I am the
    • the explanation as to why our representations can represent reality to us. The
    • complete reality of something is submitted to us in the moment of
    • Reality appears to us as perception and concept, and the subjective
    • representative of this reality is — representation.
    • saturated with reality than is our thinking contemplation of the world. But
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • that the elements for explaining reality are to be taken
    • organization that determines the fact that the full, complete reality of
    • overcomes this duality by combining the two elements of reality: the
    • of a single reality, which are kept apart merely by our organization, but,
    • discover the other part of reality also. Only when the egohood has again
    • combined for itself the two elements of reality which are indivisibly united
    • reality.
    • is said to have an objective reality (independent of the subject), the
    • perception a subjective reality. This subjective reality is said to be
    • the proof of their reality. “Nothing exists that cannot be perceived” is, in
    • man regards sense perception as the sole proof of reality, but also with
    • attributing reality to these substances was the same as that for attributing
    • existence, which was thought to be analogous to that of physical reality.
    • sense perception can provide conviction of its reality. In short, in
    • Naive realism, with its fundamental principle of the reality of all perceived
    • “merely” an idea, not a reality. Thus, this world view finds
    • sense-reality, and finally so, too, the naive man thinks of the Divine Being.
    • reality where it perceives nothing. The imperceptible forces which proceed
    • the perceptible reality, the metaphysical realist constructs an
    • etc.), there he regards a reality as existing. But the relation that he
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  • Title: PoSA: Chapter VIII: The Factors of Life
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    • feeling is the guarantee of the reality of one's own personality. Monism,
    • as a complete reality. For monism, feeling is an incomplete reality which,
    • for him a direct principle of reality. His own will appears to him as a special
    • criterion of reality. The philosophy of will as a form of metaphysical
    • anyone should expect to grasp the nature of reality in “mere thought.” But one
    • its warm luminous reality, which dives down into the phenomena of the world.
    • both feeling and will, and both of these in their deepest reality; whereas for
    • or will, for him these will lose their true reality. One who is willing to
    • too easily come to the conclusion that they have found reality, whereas
    • removed from reality, a shadowy, chilling picture of the world.
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • experienced as a self-contained reality. In order to explain thinking as
    • activity of a living reality. Indeed one can say that he who wants to grasp
    • the reality of spirit in the form in which it first presents itself
    • the perceptions to be the full reality. Further, one will build up a
    • a part of reality is present, and that the other part that belongs to it and
    • first allows it to appear as full reality, is experienced in the act of
    • as thinking, he will also see not a shadowy copy of some reality, but spiritual
    • reality itself. And of this he can say that it becomes present in his
    • sphere of pure spirit. Only through an intuition can the reality of thinking
    • outlined here is a chimera, is nowhere to be found as a reality, and that we
    • works itself to the surface from within our nature as a reality. It is no
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • metaphysical realist who does not look for the reality of things in the
    • human soul's participation in this reality through thinking, but who
    • hypothetically imagines reality as an addition to actual experience.
    • believe myself to be free, whereas in reality all my actions are but results
    • ...” “Existence in its reality is the incarnation of the Godhead
    • extra-human as the true reality.
    • sphere of physical and spiritual reality, then monism cannot enter the
    • freedom. And as it is also a philosophy of reality, it rejects metaphysical
    • intuitions, the thought presented here as the reality must seem a “mere
    • experienced as a self-sustaining reality, it is clear that in the sphere
    • in its true reality, becomes a living concept. A characteristic
    • reality, thinking will remain merely a subjective human activity; for the one
    • nineteenth century no longer plays a part in science. But in reality this is
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • belongs to a special sequence of phenomena. In reality one can only speak of
  • Title: PoSA: Chapter XII: Moral Imagination
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    • into action. But his action will belong to perceptible reality. What he brings
    • from others, and skillfully imprint these into actual reality. The opposite
    • reality what I want, what I have set before me as the idea of my doing,
  • Title: PoSA: Chapter XIII: The Value of Life
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    • In reality, even the opposite is correct. Striving (desire), as such, gives
    • as reality, but also the feelings attached to the illusions. For this reason
    • must point to this surplus in life in the form of perception. For reality is
    • Idealists revel spiritually in translating their ideals into reality.
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • with perception in order to take hold of full reality (cp. p. 29 ff.), no
  • Title: PoSA: The Consequences of Monism
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    • this part with the rest of the cosmos is present in reality; it is broken
    • reality in its true character as a self-enclosed unity, whereas the
    • organization. (cp. p. 29 ff.). Recognition of the reality in contrast to the
    • in one grasp, and that in the union of perception with concept full reality
    • subjective. This content is not derived from the subject but from reality.
    • It is that part of reality that our perceiving cannot reach. It is
    • concept has no reality in itself, any more than a perception, taken by
    • itself, has any reality. The perception is the part of reality that is given
    • intuition, cp. p. 32 ff.). Our spiritual organization tears reality into
    • into the universe, is full reality. If we consider the mere perception by
    • itself, we do not have reality, but a disconnected chaos; if we consider by
    • concepts. The abstract concept does not contain reality, but thinking
    • a reality (that we are rooted in it with our real existence). He only
    • reality. When we observe with thinking, we carry out a process that in
    • reflection) to devise the nature of reality, but when we find the ideas that
    • belong to the perceptions we live within reality. The monist does not try to
    • reality, namely, that side which remains hidden from perceiving but having
    • conviction that he lives in a world of reality and does not have to go
    • beyond this world for a higher reality that cannot be experienced. The
    • monist does not look for Absolute Reality anywhere but in experience,
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  • Title: PoSA: First Appendix
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    • its corresponding reality in his real being, independent of his
    • consciousness. This reality reacts on my fundamental but unconscious being
    • and reality.
    • this he considers my standpoint to be — would in reality have to confess
    • only grasps the perceptual content and takes this to be the reality, is
    • However, as soon as he realizes that reality is present only when the
    • no reality at all. And as soon as they pass over to the table as grasped in
    • their thinking, there is revealed to them the one reality of the table;
    • with their three contents of consciousness they are united in this one reality.
    • two persons is that reality is grasped. In their thinking-activity each
  • Title: PoSA: Second Appendix
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    • reality. In exactly the same sense philosophy is an art. All genuine
    • made knowledge into a real organism, ruled by its own laws; the reality of

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