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  • Title: PoSA: Foreword
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    • delivered during the first quarter of the present century.
    • most enduring of all his literary work, Rudolf Steiner was not limited in
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • Schiller which took place in the summer of 1794 during which Goethe claimed
    • solves; but what this thinking thus brings about, is the objective world
    • By considering from the outset the nature of the transcendental principle to
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • spirit before entering upon spiritual experience. And this justification
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • “Now, please, suppose that during its motion the stone thinks and
    • which must be judged differently from one that springs from blind urge. The
    • It is not maintained that all our action springs only from the sober
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • that the materialists are quite right in declaring all phenomena, including
    • Investigation of our own being must bring the solution of the riddle. We
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • of the event. I bring the concept of an elastic ball into connection with
    • can form a concept of a horse by merely staring at it, just as little are we
    • There can, therefore, be no question of comparing thinking and feeling as
    • because it depends upon our own activity. What I myself do not bring about,
    • because we ourselves bring it forth that we know the characteristic features
    • what motivates me to bring the two concepts into a particular relationship.
    • said that it is possible to speak about thinking without entering the domain
    • cannot overcome materialism lacks the ability to bring about in himself the
    • exceptional situation described above, which brings to his consciousness
    • he himself brings to existence; he finds himself confronted not by a foreign
    • myself bring it to its sure existence: my thinking. Perhaps it also has some
    • it is present in the sense that I myself bring it forth, of that I am
    • thing by considering it with my thinking. I can well imagine that a being
    • different because I observe it. What I observe is what I myself bring about.
    • it. I have so far spoken of thinking without considering its vehicle, man's
  • Title: PoSA: Chapter IV: The World as Perception
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    • It connects definite concepts with these elements and thereby brings about a
    • to estimate what function our perceiving has in bringing about a perception.
    • We should then know what happens to the perception during the act of
    • image of the tree. This image became united with my self during my
    • myself compelled to bring the observation of the object into connection with
    • “The first fundamental principle which the philosopher has to bring to clear
    • sight, touch and hearing, which the soul then combines into the
    • during this perception. And just as little can I find the color in the nerve
    • every being that lives and cognizes, though man alone is able to bring it into
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • own personality may become a mere dream phantom. Just as during sleep, among
    • does the I bring about, out of itself, the world of representations? Insofar
    • feelings and sensations. Through these particular colorings of the universal
    • is for knowledge to bring about the agreement, the union of the two
    • Thinking brings this content to the perception from man's world of concepts
    • idealism brings forward for the subjective nature of perceptions, collapses,
  • Title: PoSA: Chapter VI: The Human Individuality
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    • should slip into me or make an impression on my spirit, like a signet ring
    • away from me? is wrongly formulated. It springs from the view that the
    • can never bring about in him a vivid representation of a lion, without his
    • man who lacks all power of intuition is not capable of acquiring practical
    • lacks the concepts which should bring him into relation with them. A man
    • conceptual systems are both incapable of acquiring rich practical
    • nevertheless, that particular coloring which shows unmistakably their
    • concepts come before us without the least trace of individual coloring, as
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • this separateness by referring each perception to its rightful place in the
    • to overcome dualism. Even if one brings a few abstract elements from the
    • Dualism makes the mistake of transferring the antithesis of object and
    • ceaseless flux, arising and disappearing, and of imperceptible forces which
    • glittering discoveries of recent scientific research in particular offer
    • brings us to the further insight that it is thinking which leads into that
  • 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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    • when thinking is observed without prejudice. During his observation of
    • suitable characterological disposition, that is, if during my life until now
    • impulse to action springing directly from my intuition.
    • bring about the greatest amount of pleasure for oneself, that is, to attain
    • considering only one's own welfare, even at the cost of the happiness of
    • others (pure egoism), or by furthering the welfare of others because
    • injuring others (morality of prudence). The particular content of egoistical
    • the start, but springs from the source of pure intuition and only afterward
    • springs, namely, to do my best toward placing the particular event in the
    • by which man's action springs from his moral will, then one must first
    • principle will be set in motion and run to rule, in order to bring about a
    • the nature of human will must differentiate between the path which brings
    • brings to expression. The impulse here can only be completely individual.
    • And, in fact, only an act of will which springs from intuition can be
    • spring from intuition and does not belong to what is individual in man, but
    • criminal springs from the idea in him. Indeed, this is just what is
    • An action is felt to be free insofar as the reason for it springs from the
    • and perception only coincide here if man himself brings it about. But he
    • overcomes it in the course of his development by bringing his concept to
    • knowledge; in the moral life through actually bringing the free spirit to
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  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • Godhead whose very existence is suffering, believes that this divine Being has
    • suffering and redemption.”
    • who is incapable of bringing forth moral ideas through intuition, will have to
    • is unfree in the world of perceptions, but brings the free spirit to
    • bring to realization the decisions and intentions of another Being, but
    • brings his own to realization. Monism does not see the purpose of a foreign
    • as they bring intuitive ideas to realization, human beings pursue solely
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • imaginary connections. The naive man knows how he brings about an event,
    • “When the opponents of the concept of purpose bring a laboriously-collected
    • within. I construct a machine according to a purpose when I bring its
  • Title: PoSA: Chapter XII: Moral Imagination
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    • into action. But his action will belong to perceptible reality. What he brings
    • ideas, in order to bring them to fruition, is moral imagination. Moral
    • if, during that infinitely long time, one could have occupied a suitable
    • attributed to the human will, insofar as this will brings purely ideal
  • Title: PoSA: Chapter XIII: The Value of Life
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    • dissatisfaction and suffering. If at last the blind urge is dulled, then all
    • considered, every enjoyment brings much more evil and misery than pleasure
    • an all-wise Being, however, could only be release from suffering, and since
    • all existence is suffering, release from existence. The purpose of the
    • sexual enjoyment is followed by the suffering of childbirth and the nursing
    • the pleasure of fulfillment not arisen, but also the enjoyment of desiring
    • side of pleasure or of displeasure, must bring into the account the pleasure
    • of desiring, the pleasure of the fulfillment of desire, and those pleasures
    • self-observation. Nevertheless, his judgment will be misled. The sufferings,
    • to get rid of his ambition during the time he is making his calculation. He
    • brings, then I have no right to presuppose something else by which to
    • greater, then I must also bring into the account all pleasure and
    • world is God, it follows that the task of men consists in helping to bring
    • sole purpose of bringing about His salvation through their action. Otherwise
    • three days and then have to go hungry for three days, the enjoyment during
    • only so long as we are able to increase our desire during the enjoyment. If
    • the yardstick for measuring the value of pleasure.
    • Here pessimism could say: The unsatisfied craving for food brings not only
    • outweigh the amount of enjoyment which the food-instinct brings into the
    • When sufferings and misery have toned down our desire and yet our aim is
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  • Title: PoSA: Chapter XIV: Individuality and Species
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    • conceptual content which man, through thinking, must bring into connection
    • command. Only that part of his activity which springs from his intuitions
  • Title: PoSA: The Consequences of Monism
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    • brings to the manifold plurality of perceptions is, at the same
    • discovering the laws that connect them. But where the view was held that
    • in itself, then the consciousness of freedom, which springs from morality,
  • Title: PoSA: First Appendix
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    • fact that I bring them before me means at the same time their extinction as
    • bring to revelation, this, for the duration of its effect on me, forces
    • these points, and he will go to any length to avoid answering direct
    • persons are present? One answering: Two, is a naive realist; one answering:
    • is a transcendental idealist; but one answering: Six (namely, two persons as
    • regard the perceptual content as enduring only so long as he is looking at it
  • Title: PoSA: Second Appendix
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    • bearing on the content. It is not possible to omit it altogether, since the
    • Only truth can bring us security in developing our individual powers. In
    • but springs from the inner experience of our personality.
  • Title: PoSA: Back Cover
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    • Among the activities springing from the work of Rudolf

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