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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • represents the living mirror which reflects the life of the I, which in turn
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • representation become a motive for their deeds only if their character is
    • such that the particular representation arouses a desire in them, then man
    • representation pressing in on him from without must first, in accordance
    • representation into a motive, we do so not arbitrarily, but according to the
    • my heart when the representation of a person who arouses pity appears in my
    • it depends on the representation we form of the loved one. And the more
    • idealistic these representations are, just so much the more blessed is our
    • awakens in his soul. He has done nothing other than form a representation of
    • the representation.
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • the pictures of dreams and fantasy, of representations, of concepts and
    • of Moses. The latter represents God as creating the world in the first six
    • representation of thinking I have here developed, with
    • functioning intelligence would have a quite different representation of a
  • Title: PoSA: Chapter IV: The World as Perception
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    • element into itself. This element I call my representation of the tree.
    • I should never be in a position to speak of representations if I did not
    • the changes in my own condition, and to speak of my representation.
    • I perceive the representation in my self in the same sense as I perceive
    • Misunderstanding of the relationship between representation and object has
    • representations. I am supposed to know nothing of the table in itself, which
    • own representations. He limits man's knowledge to his representations
    • representing. What I regard as a table is no longer present, according to
    • view which limits our knowledge to our representation
    • these representations, but because it believes us to be so organized that we
    • the view that I know only my representations, not that there is no existence
    • with, does not reach beyond our representations. Our representation is
    • our knowledge. By contrast, the knowledge that goes beyond our representations
    • representations must explicitly be set down as being open to doubt.”
    • direct knowledge only of our own representations.
    • representation “trumpet.” This last link (the representation of trumpet) is
    • existence. But now I have noticed that in the act of representing it, it
    • representation of itself, as being itself a representation. From this it
    • only of my representation of eye. And the same holds good in regard to the
    • then the latter shows itself to be a web of representations which, as such,
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  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • are representations. This proof is supposed to follow from the fact that if
    • things-in-themselves, but merely with our representations of things. Now if
    • representation, on the so-called proof indicated above.
    • world that we represent to ourselves and, indeed, only the effect on our
    • naturally concerned, not with the representations present only in the soul,
    • representations. His interest skips over the subjective world of
    • representations and instead pursues what produces these representations.
    • world of my representations and cannot get beyond it. If I think that there
    • is something behind my representations, then again this thought is nothing
    • but my representation. An idealist of this kind will then either deny the
    • the representation of the I is added to the representations of the outer
    • representation of the I. Now, if the existence of things is denied or at
    • his representations to real things: in either case, life must lose all
    • from the representations, science will consist in the investigation of such
    • does the I bring about, out of itself, the world of representations? Insofar
    • world of representations that was given us, even if this disappeared as soon
    • were representations, then everyday life would be like a dream, and
    • a philosopher who considers the world to be his representation cannot be
    • representations are connected with one another, but what takes place in the
    • certain content of representations. If I dream that I am drinking wine which
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • to explain representations philosophers have found that the
    • things, and yet our representations must somehow correspond to things. But,
    • the relation of perception to representation. Therefore, we must find some
    • bodily organism is working. A representation is nothing but an intuition
    • representation of a lion is indeed formed according to my perception. I can
    • can never bring about in him a vivid representation of a lion, without his
    • A representation therefore is an individualized concept. And now we have
    • the explanation as to why our representations can represent reality to us. The
    • in us as the representation of the thing in question. If we come across a
    • The representation, therefore, stands between perception and concept. It is
    • The sum of those things about which I can form representations may be called my
    • representative of this reality is — representation.
    • that is objective would be given in perception, concept and representation.
    • The act of representing already gives our conceptual life an individual
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • concepts only something subjective, which represents what confronts his
    • dualist. In his opinion, man can obtain only concepts that represent the
    • our consciousness only a concept that represents it.
    • content of the soul only an ideal representation of the world. For them,
    • Certain representations which arise from investigations of
    • For example, it is said in this book (p. 32) “A representation, therefore,
    • what a representation really is. What would become of the progress of
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • the I brings about by its will represents to such a view, a process which is
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • the driving force. The motive is either a concept or a representation; the
    • representation. General and individual concepts (representations) become
    • representation, influences different individuals differently. It impels
    • merely as a result of the concept, or representation, but also through the
    • representations influence the characterological disposition of a person
    • representations and feelings. Whether a present representation stimulates me
    • to will or not, depends on how the representation is related to the content
    • of the rest of my representations, and also to my particular feelings. The
    • content of my representations is determined in turn by all those concepts
    • perceptions, that is, have become representations. This again depends on my
    • feeling. Whether I make a definite representation or concept the motive of
    • immediately present representation or concept which becomes motive,
    • determines me to direct my activity toward this aim. The representation, to
    • this representation is elevated to a motive of will only if it meets with a
    • I have formed representations concerning the purpose of walking, its value
    • for health, and further, if the representation of walking combines in me
    • representations and concepts into motives; and 2) the possible
    • representations and concepts which are capable of so influencing my
    • represents the driving force, the second, the aims of morality.
    • The third level of life is thinking and forming representations. A
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  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • in all sorts of representations in order to explain the one or the other,
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • out a deed which he represents to himself first of all, and he lets the
    • representation determine his action. The later, the deed, with the help of
    • the representation influences the earlier, the person who acts. This detour
    • through the act of representing is always necessary for a connection to have
  • Title: PoSA: Chapter XII: Moral Imagination
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    • between concept and perception is the representation (cp. p. 32, f.).
    • outset the motives are present in his consciousness as representations. When
    • only through reference to a concrete representation such as that of the
    • the concrete representation of the deed (the relation of the concept to a
    • the concept into a representation.
    • By means of imagination representations are produced by man out of his world
    • representations, are morally unproductive. They are like those critics who
    • In order to produce a representation, man's moral imagination must set to
    • object, or a sum of such objects, in accordance with a moral representation,
    • possible that persons without moral imagination receive moral representations
    • representations.
    • philosophy of moral representations.
    • evolution would have to represent to himself that there was once a time on
    • would have to represent to himself that it would have been possible to observe
    • spot out in the world-ether. The fact that in such a representation, both
    • representations (impulses) on which the action is based. Freedom is
    • representations. In other words, I am free only if I produce these
    • representations myself, not when I am only able to carry out the impulse
  • Title: PoSA: Chapter XIII: The Value of Life
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    • view, for it represents a beneficial contrast to the good; we are more able
    • The main representatives of the former view, i.e., optimism, are
    • then remains represents, free of all illusions, the totality of pleasure in
    • the desire in question. We might represent this value as a fraction, of
    • represents the value of the pleasure. A further proof is given in the fact
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • representations of what is considered the natural task and needs of woman.
  • Title: PoSA: The Consequences of Monism
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    • contents which are valid only if they become representations that refer to a
  • Title: PoSA: First Appendix
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    • only a representative of a real world which I cannot consciously reach. In
    • consciousness only a representative. And in it exists also the being of the
    • in the sphere that cannot become conscious, and in this way a representative
    • draw conclusions about these “things-in-themselves” from the merely represented
    • representations, or existing as possibilities of perceptions), on the other
    • 'things-in-themselves' and four objects of representation of persons in the

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