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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • our consciousness are nothing but an unreal reflection of reality. In
    • sharply from the other world, that of the “things in themselves” which, as
    • example, are nothing but materializations of the one, ideal archetypal
    • “archetypal plant” is nothing more than an idea which man builds up in
    • Man has to let things speak to him in a twofold way: one part of their reality
    • other words, he considered this concept to be nothing but an invention of man,
    • formative forces of nature; and nothing was able any longer to prevent me
    • positivistic thinkers consider knowledge nothing but a mere comprising of
    • but it will never create anything new, although the latter might be of great
    • abbreviated form, but rather it adds to it something fundamentally new,
    • something which can never be found in the mere perception, or in the
    • something of a subjective nature which, according to Kant, man projects on
    • not an integral part of the subject, but something of a “subjective” nature.
    • experienced things in this way.
    • object by means of thinking means nothing other than to restore the
    • principle. Natural science studies nothing but the “mirrored reflection” of
    • desires means nothing to me, nor does that of moral laws; I want simply to
    • 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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    • acceptable to many who, for reasons of their own, will have nothing to do
    • these results of spiritual scientific research as something to which he is
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • sphere of human action and thinking. One and the same thing is here declared
    • question, nothing but the words:
    • “I call something free which exists and acts from the pure
    • of which are exactly and fixedly determined by something else. The existence
    • “But let us come down to created things which are all determined by
    • particular thing, however complicated and many-sided it may be, namely, that
    • each thing is necessarily determined by external causes to exist and to act
    • human freedom which everybody claims to possess and which consists in nothing
    • simply because there are some things which he desires less strongly and many
    • desires which can easily be inhibited through the recollection of something
    • also the drunken man when he says things he later regrets. Neither knows
    • anything of the causes working in the depths of their organisms, which exercise
    • something, or whether I do not. At first sight this seems a self-evident
    • necessity of our characterological disposition, that is, we are anything but
    • Nothing is achieved by assertions of this kind. For the question is just
    • freedom of will consist in being able to will something without reason, without
    • a motive? But what does it mean to will something, other than to have a
    • reason to do or to strive for this rather than that? To will something
    • without a reason, without a motive, would mean to will something without
    • have any meaning. Should it matter to me whether I can do a thing or not,
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  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • The something more which we seek in things, over and above what is given us
    • to embody into the world of mere phenomena that something more which his I,
    • as part of it; the material things and events which are perceived by the senses
    • The first thing man perceives when he seeks to gain knowledge of his
    • at his own human nature, to acknowledge nothing of spirit except his own world
    • “The senses give us the effects of things, not true copies, much
    • less the things themselves. To these mere effects belong the senses themselves,
    • thinking of the “I.” Lange's philosophy, in other words, is nothing
    • spirit, already united in the simplest being (the atom). But nothing is
    • must have taken something of it over with us, into our own being. This
    • “I,” here I encounter something which is more than “I.”
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • more than observe, I cannot say anything about the motion of the second ball
    • been observed does not of itself reveal anything about its connection with
    • reality, subject and object, appearance and thing-in-itself, ego and
    • he presupposes thinking. Whether thinking or something else is the main
    • us, our thinking about a horse and the object horse are two separate things.
    • goes on about these things, I do not observe at the same time. I observe the
    • thinking about the table. Whereas observation of things and events, and
    • conscious of the fact that the concept of a thing is built up by my
    • no question of an effect on me. I learn nothing about myself by knowing the
    • stone is thrown against it. But I very definitely do learn something about
    • When I say of an observed object: This is a rose, I say absolutely nothing
    • about myself; but when I say of the same thing: It gives me a feeling of
    • already enter the exceptional situation characterized above, where something
    • The first thing then, that we observe about thinking is that it is the
    • enters my field of observation as something objective. I find myself
    • confronted by it as by something that has come about independently of me; it
    • Two things that do not go together are actively producing something and
    • it also present: “And God saw everything that he had made and, behold, it
    • My observation of thinking shows me that there is nothing that directs me in
    • observation is the most important he can make. For he observes something which
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  • Title: PoSA: Chapter IV: The World as Perception
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    • through itself, that it is determined by nothing but itself, cannot simply
    • above. When I hear a sound, the first thing I do is to find the concept that
    • reference as something merely subjective. It is not the subject that makes
    • waking into existence out of nothing, and confronting the world. Everything
    • content of observation. The world would then reveal to this being nothing
    • seem to appear to him, as things having an existence completely independent
    • physiology we know that there are people who perceive nothing of the
    • According to this view, nothing remains of the perception, if one
    • things that exist apart from consciousness and to which the conscious
    • be similar only to our perceptions, and to nothing else. What we call an
    • object is also nothing but a collection of perceptions which are connected
    • — in short, of all that is only my perception — then nothing else
    • subject. I perceive not only other things; I also perceive myself. The
    • I also know that it is I who see it. I also realize that something takes
    • representations. I am supposed to know nothing of the table in itself, which
    • not because it is convinced that there cannot be things in existence besides
    • thing-in-itself that causes this modification. This conclusion arises from
    • This view believes it expresses something absolutely certain, something that
    • the only thing we experience and learn to know directly and, just because
    • therefore, we cannot know about anything except what our organization
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  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • things-in-themselves, but merely with our representations of things. Now if
    • The correctness of critical idealism is one thing, the power of conviction
    • soul of things unknown to us, the essential problem of knowledge is
    • but with the things which lie outside our consciousness and are independent
    • senses away from things. From this point of view, our consciousness acts
    • like a mirror from which the pictures of things also disappear the moment
    • its reflecting surface is not turned toward them. He who does not see things
    • is something behind my representations, then again this thought is nothing
    • thing-in-itself entirely or, at any rate, say that it has no significance
    • nothing of it.
    • own dream-pictures are real things, and the wise ones who see through the
    • nothingness of this dream-world and therefore must gradually lose all desire
    • representation of the I. Now, if the existence of things is denied or at
    • least it is denied that we can know anything of them, then the existence or
    • to be a dream assumes nothing more behind this dream, or whether he refers
    • his representations to real things: in either case, life must lose all
    • dreams, for others who believe they can draw conclusions about the things
    • things-in-themselves.” The first world view could be described as absolute
    • as we shut our senses to the external world. If the things we experience
    • convinced that the given world consists of nothing but representations,
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • things, and yet our representations must somehow correspond to things. But,
    • all. We are certainly not the external things, but together with them we
    • external object, it is by no means necessary that something of the object
    • things filters into me. The forces active within the limit of my body are
    • things; not, however, insofar as I am a perceiving subject, but insofar as I
    • something over and above perceptions. Just as we can say that the eye
    • bodily organism is working. A representation is nothing but an intuition
    • complete reality of something is submitted to us in the moment of
    • in us as the representation of the thing in question. If we come across a
    • second thing with which the same concept connects itself, we recognize the
    • same thing twice, we find in our conceptual system not only a corresponding
    • The sum of those things about which I can form representations may be called my
    • things. The unthinking traveller and the scholar living in abstract
    • whole nature, his knowledge of things will go hand-in-hand with the
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • things, our own subject included, appears at first as a duality. Cognition
    • perception and the concept gained by thinking, into the complete thing. If
    • the perceived object and the thing-in-itself which Kant
    • particular thing can be given us only as perception. Thinking then overcomes
    • constituting one part, and confront it with the “thing-in-itself” as a
    • since such content for a particular thing can be drawn only from perception.
    • thing-in-itself” belongs in this category. It is quite natural that a
    • empty concept, a non-concept, which is nothing but a shell of a concept. Then
    • sphere of experience into the concept of the thing-in-itself, it still
    • “in-itself” of things can reach no explanation of the world, already follows
    • knowledge. The follower of a monistic world view knows that everything he
    • general, but one which men must settle for themselves. Things claim no
    • purely invented entities outside this sphere. But as the separate things
    • the thing-in-itself, takes place, according to him, outside of
    • concepts only something subjective, which represents what confronts his
    • things-in-themselves, remain inaccessible to direct cognition for such a
    • objectively real. The bond of unity which connects things with one another
    • and also objectively with our individual spirit (as thing-in-itself), lies
    • The dualist believes that the whole world would be nothing but a mere
    • the proof of their reality. “Nothing exists that cannot be perceived” is, in
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  • Title: PoSA: Chapter VIII: The Factors of Life
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    • perceptions, did not something arise from the midst of this self-perception
    • the sum of all other perceptions with that of ourself. This something which
    • subject, or “I,” over against the objects. This something is thinking, and
    • realism, that everything that can be perceived is real, it follows that
    • appears to him more important than anything else. He will believe that he
    • has grasped the connection of things only when he has felt it. He attempts
    • is something quite individual, something equivalent to perception, a
    • he wants to develop something which is individual, into something universal.
    • relation of our own self to the object. Everything in the will which is not
    • something far more real than can be reached by thinking. He sees in the will
    • Here something which can be experienced only individually is made into the
    • feeling. For both maintain that to permeate things with concepts is
    • attention on it. What then is left is something lifeless, abstract, the
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • such, those who find it necessary to add something to it, such as physical
    • When thinking is observed, two things coincide which elsewhere must
    • unable to see anything but shadowy copies of the perceptions, and will take
    • nothing from the organization plays into thinking as such. And then it is
    • thinking has nothing to do with the nature of thinking, but indeed it has to
    • here what acts as driving force is no longer something merely individual in
    • his egoistical striving according to what he considers to be the good things
    • will do the same. But at this level he could do something even higher: if in
    • love, exists in the right way within the relationship between things; this
    • to act. I am not guided directly by what happens to be the usual thing, the
    • urges, instincts, passions confirm nothing more than that I belong to the
    • general species, man; the fact that something ideal comes to expression in a
    • unity of ideas is indeed nothing but a result of men's
    • the case with everything else. I can form a concept of a typical man, and I
    • perpetual change. As a child I was one thing, another as a youth, yet
    • nothing beloved or endearing, but you demand submission,” you “lay down a
  • 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
    • kind of metaphysical realism which does not experience, but infers something
    • who merely infers something extra-human, cannot acknowledge freedom because he
    • perceptible world of the thing, the person, or the institution that made the
    • of men is nothing but the result of the separate will-activities of the
    • mean something quite different to beings other than man, so other beings
    • of the world of ideas man penetrates in cognition into something which
    • other ideas are available than those which can be applied only to something
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • root came into being. For a connection of things to have purpose it is
    • However, a perceptible influence of a concept upon something else is to be
    • place something perceptible where only ideal factors are to be recognized. In
    • beings of nature are also entities of this kind. One who says that something
    • create the possibility of presenting, first, everything except human
    • something higher is revealed than purpose realized in human life. And
    • is the total activity of mankind. This result is then something higher than
  • Title: PoSA: Chapter XII: Moral Imagination
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    • he wants to do something he does it as he has seen it done or as he is told
    • forbid something, not when they bid things to be done. Laws concerning what
    • doing anything about it; we find its laws present, ready-made, and therefore
    • own content. This content which he produces is for ethics something given,
    • just as reptiles are something given for natural science. Reptiles have
    • something perceptible. As we have seen, an ethical rule cannot be
    • through his moral imagination? For something that is to reveal itself as
    • Commandments), or to the appearance of God on the earth (Christ). Everything
    • processes are products of the world like everything else in existence, and
    • impossible if something external to me (mechanical processes or a merely
    • will what he considers right. One who does something other than
    • because in ideal intuition nothing is active but its own self-sustaining
  • Title: PoSA: Chapter XIII: The Value of Life
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    • and be active in it is a blessing of untold value. Everything exists
    • all so-called satisfaction turns out to be nothing but illusion.
    • purpose. He sees the pain in the world as nothing but God's pain, for the
    • much better. The world process is nothing but a continual battle against
    • when a person finds that something is missing in the world that he sees,
    • fulfillment meanwhile, it must be acknowledged that displeasure has nothing
    • striving is added that of the fulfillment as something new. Should someone
    • that he is calculating something which is never experienced.
    • clear to himself that the recognition he pursues is something valueless.
    • recognize as illusion, not only everything his ambition caused him to regard
    • brings, then I have no right to presuppose something else by which to
    • because the factory produces playthings for children.
    • astray in your brooding; think things through once more. But if there comes
    • has reached the point where hunger ceases, everything that the food-instinct
    • increasing pleasure, then the pleasure turns into displeasure. The thing
    • comparability of the things to be calculated in respect to their quantity.
    • moral tasks. But these moral tasks are nothing but the concrete natural and
    • you recognize to be your life's task, it lays its finger on the very thing
    • taken from something that man does not will.
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • express something generic. If we ask why some particular thing about him is
    • the species. The species explains why something about the individual appears
    • to do with something individual which can be explained only through itself.
    • we still attempt to explain everything about him from the character of the
    • themselves to attain anything else. But they must be allowed to decide for
    • of understanding a free individuality, the essential thing is to receive
    • in him through the inheritance of social instincts become something ethical
  • Title: PoSA: The Consequences of Monism
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    • significance, the real reason for the unity of things was sought in some
    • grasp the connection of things through strictly applied thinking is that an
    • with something purely subjective. But the content of the concept, which is
    • recognize that the concept is something real, thinks of it only in that
    • add something to our experience that cannot be experienced (a Beyond), but
    • abstract conclusions is nothing but a human being transplanted into the
    • nor is there any need to do so, since everything we require in order to
    • the whole sphere of thinking he finds nothing that could make it necessary
    • others, then he is determined by nothing but himself. He must act according
    • to an impulse produced by himself and determined by nothing else. This
    • the human activity of thinking would be something merely subjective. —
    • What comes to meet us as perception is something man must simply
  • Title: PoSA: First Appendix
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    • the senses something else is revealed, namely what they are indirectly. The
    • transcendental idealist one has to give up hope that anything from a
    • thing-in-itself” could ever reach human consciousness. And if one is
    • This view assumes that “things-in-themselves” exist, but our consciousness
    • draw conclusions about these “things-in-themselves” from the merely represented
    • follows: 1) Are things continuous or intermittent in their
    • the table' something so dissimilar as the one table as thing-in-itself, and the
    • 'things-in-themselves' and four objects of representation of persons in the
  • Title: PoSA: Second Appendix
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    • experience everything in the depth of its being. Only that kind of
    • become life-forces. We then have not just a knowledge of things, but we have
    • All science would be nothing but the satisfaction of idle curiosity if it did
  • Title: PoSA: Inside Dust Jacket
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    • Can I be certain of anything in

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