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  • Title: PoSA: Contents
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    • Thinking in the Service of Understanding the World
  • Title: PoSA: Foreword
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    • understanding with itself.” Therefore The Philosophy of Spiritual
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • Goethe's understanding of nature brought him in opposition to Kant. The
    • order to understand the particulars. Goethe did not agree with this. He said
    • functionality if we really want to understand the various products of
    • understanding, subject to two ways of knowledge. This, however, entitles him
    • highly important contribution toward man's understanding of himself and of the
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • misunderstandings of my argument which have come to my attention seemed to
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • And this leads directly to the standpoint from which the facts will be
    • question of the science of man. To what misunderstandings this view leads is
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • therefore, understand how they can interact upon each other. How should spirit
    • material world and the thoughts about it. The materialist tries to understand
    • How does the matter stand with the spiritualistic view? The extreme
    • spirit, there stands, without any mediation, the physical world. No
    • can only understand nature outside us when we have first learned to recognize
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • Chapter III: Thinking in the Service of Understanding the World
    • feel compelled to seek for concepts and connections of concepts standing in a
    • standpoint different from the one applied to other things. After all, I
    • starting point in my approach to an understanding of the world. When
    • attempt to understand the world. Thinking we can understand through itself.
    • So the question is only whether we can also understand other things through
    • philosopher wants to understand consciousness he makes use of thinking,
    • concerned with the creation of the world, but with the understanding of it.
    • the understanding of the world. I consider it most extraordinary that a
    • objects he wants to understand. The World Creator had to know, above all,
    • foundation for his understanding of what already exists. How can it help us
    • this book. I can understand anyone doubting whether we can ascertain
    • and through. Anyone who really takes the trouble to understand all that has to
    • the “I” itself, standing within thinking, that observes its own
    • activity. The “I” would have to stand outside thinking to be deluded as in
  • Title: PoSA: Chapter IV: The World as Perception
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    • have to understand the sound as an effect. It is therefore only when I
    • subject, we refer a concept to an object, we must not understand this
    • observation. Over against it stands thinking, ready to unfold its activity
    • of himself. When he sees a tree he believes, to begin with, that it stands
    • A simple reflection will answer this question. When I stand at one end of an
    • where I stand. The picture of my perception changes when I change the place
    • perceiver. It is all the same to the avenue where I stand. But the picture
    • of it which I receive depends essentially on the place where I stand.' In
    • Misunderstanding of the relationship between representation and object has
    • idealism, in contrast to the standpoint of naive consciousness which it
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • of its proof another. How it stands with the former will be seen later in
    • reflections. This is the standpoint of modern natural science, which uses
    • this standpoint can only consist in asking: How is thinking related to
    • something which has nothing to do with things, but stands altogether aloof
    • another, out of a totality of many colors, our understanding, of only single
    • riddle. But since we stand at a point on the periphery and find that our own
    • stand in the relation of cause and effect; they are one and the same, but
    • stand when the absoluteness of thinking is recognized?
    • perceptions standing side by side in both space and time, is thinking. The
    • which stands before me has disappeared from my field of observation. My
    • standing behind the perceptual subject, but a change in the perceptible
    • latter objective perception leads to the misunderstanding of idealism: The
    • opinion, man abandons the standpoint of naive reality which he has before he
    • standpoint, he believes that he is dealing with real things. But reflection
    • about his own being drives him away from this standpoint. This reflection
    • being and that real world the naive standpoint believes in. Man no longer
    • this line of thought. But one cannot remain at the naive standpoint of
    • world indicates that the naive standpoint must be abandoned. If the naive
    • standpoint gave us anything that could be acknowledged as truth, then we
    • that could be considered as truth if one merely abandons the naive standpoint,
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • The representation, therefore, stands between perception and concept. It is
    • the conceptual relations in which we stand to the rest of the world, but who
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • Dualism rests on a misunderstanding of what we call knowledge. It divides
    • it lets these spheres stand opposite to and outside of each other.
    • standpoint of naive realism itself. And as the naive realist acknowledges no
    • means of his limited organization, as being in any way a standard for
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • knowledge. And from his standpoint he is right in interpreting the matter in
    • perceiving and thinking, remain standing side by side without a higher
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • relation if one observes it without prejudice. A real understanding of such
    • is it possible to gain a real understanding of the body-soul organization of
    • be a standard for me, but rather what is right for me to do in the particular
    • content. This standpoint can be called ethical individualism.
    • standard, come about as a result of a principle which is part of his moral
    • general habit, some general human code or moral standard, but solely by my
    • Those who defend general moral standards will perhaps object: If each person
    • have a deed in mind, according to an idea, cannot set my standard as a moral
    • misunderstanding of what is meant here, is this: One who wants to understand
    • standards do play their justified part. The goal consists in the realization
    • demands subjection of the individual to a general standard. Freedom of action
    • is thinkable only from the standpoint of ethical individualism.
    • by general fixed moral rules. He simply does not understand the oneness and
    • intentions. A moral misunderstanding, a clash between men who are morally
    • understanding for the other person's will, is the fundamental principle
    • Therefore, from the standpoint of free morality it is not asserted that as
    • one maintaining this stands at the point where natural science stood when it
    • should react in turn upon the life of the individual is understandable, just
    • as it is understandable that butting, which exists through the horns, reacts
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • him in a way that he can understand by means of his senses. He will let them
    • a power standing above him. In this way the moral principles already
    • order that stands behind it. Earthly morality is the manifestation of the
    • individual persons, and usually of a few outstanding ones whom the rest
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • imperceptible forces (p. 33). And from the standpoint of monism, life
    • spiritual process should be a protection against such misunderstanding.
  • Title: PoSA: Chapter XII: Moral Imagination
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    • standards.
    • The standardized character of moral laws has been retained at least insofar
    • But can we not make the old the standard for the new? Is it not necessary
    • for man to measure by the standard of earlier moral rules what he produces
    • From this point of view, how do matters stand with regard to the
  • Title: PoSA: Chapter XIII: The Value of Life
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    • world. Therefore, from the optimistic standpoint life is worth living. This
    • All this presupposes that pleasure is the standard of life's value. Now life
    • what duty demands of him and what he fulfills. It applies a standard to man
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • It is impossible to understand a human being completely if one's judgment is
    • strongly. Nonetheless, I feel bound to let my sentences stand,
    • another standard than that of man's loss of individuality
    • himself. One wishing to understand a particular individual must broaden his
    • understanding to encompass the essential nature of the other, and not stop
    • to understand him. Cognition consists in combining the concept with
    • of understanding a free individuality, the essential thing is to receive
    • judgment of another, can never reach an understanding of an individuality.
  • Title: PoSA: The Consequences of Monism
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    • forces of the cosmos sustain our life. One remaining at this standpoint sees
    • experience). From this standpoint, it was thought that the reason we can
    • be experienced Beyond is based on a misunderstanding on the part of those
    • an inner, spiritual activity of man, which is experienced. To understand
    • a standstill at the entry into the world of spiritual perception. It is true
  • Title: PoSA: First Appendix
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    • this revised edition. I can well understand that there are readers for whom
    • understanding how the soul life of another person can affect one's own (the
    • standpoints exist. The first is when a person remains at the naive
    • standpoint and takes perceived phenomena to be realities existing outside of
    • own consciousness. One remaining at this standpoint, or returning to it for
    • any reason, is a naive realist. However, this standpoint is impossible, for
    • The second standpoint is when all this is recognized and is taken into
    • Hartmann the only possible standpoint is the third one, transcendental realism.
    • this he considers my standpoint to be — would in reality have to confess
    • to one of the three standpoints just mentioned; this is not done, because the
    • to belong to some other standpoint than one of the above three, in relation
    • epistemological monism is a different standpoint from any of these three,
  • Title: PoSA: Second Appendix
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    • knowing satisfies us which is not subjected to any external standard,
    • Attempt to Compel the Reader to Understand.” To-day no one is to be
    • compelled to understand. We demand neither acceptance nor agreement from
    • faculties so that he no longer needs to be compelled to understand, but
    • understands.
    • if one wants to experience existence in all its aspects. One understanding
  • Title: PoSA: Back Cover
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    • understanding of the human being and his place in the universe.
  • Title: PoSA: Inside Dust Jacket
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    • Steiner, outstanding thinker of the 20th century, answers these and

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