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Query was: world

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  • Title: Chapter: About the Author, the People, and the Background of this Book
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    • Library of World Literature
    • Theory of Knowledge in Goethe's Conception of the World,
    • Goethe's Conception of the World,
    • the thinking of the modern world. In somewhat enlarged form this thesis
    • conflict between their inner spiritual perceptions and the world of
    • changes in human thinking took place in these four hundred years. The world of
    • the Middle Ages awakened to the glorious colors of the dawn of a new world.
    • of worlds beyond this world, of whole solar systems beyond ours, and the word
    • change that occurred at the dawn of the modern world.
    • men is the time when humanity, particularly in the Western world, evolved
    • into a condition of consciousness in which the things of the sense world
    • vigorous mind, filled with love for all that the world contained of beauty
    • whose lives were spent in a continual struggle of rejection of the world and
    • the world began a conflict which was to lead to the Renaissance in Germany,
    • knightly ideals with worldly activity. The rule of the Hohenstaufens
    • of the famous classic born in the twilight of the ancient Roman world, De
    • living relationship with God and the spiritual world. They established
    • the world, to devote himself and his wealth to the service of God, and to
    • stainless mirror, to attach less and less importance to himself in a worldly
    • the world God desires and requires but one thing: that He find the noble ground
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  • Title: Addendum: Addenda to the 1923 Edition
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    • The Theory of Knowledge in Goethe's Conception of the World.
    • How does one Attain Knowledge of the Higher Worlds,
  • Title: Chapter: Agrippa of Nettesheim and Theophrastus Paracelsus
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    • of a higher cognition of the world. In him distinctly appears the endeavor
    • this when I interpret a process of the external world in an immediately
    • the world of the senses, but sees in nature only the natural, in the
    • world as it is presented to the senses, with its substances, and its
    • he calls nature elemental. At the second stage one regards the world as a
    • entity is a part. The world, seen from this point of view, is designated by
    • spiritual, the primordial essence of the world. Here Agrippa speaks of the
    • spiritual-soul world.
    • The views which Agrippa developed about the world and man's relationship to
    • through the examination of nature, which is the world, and all its causation.
    • of man acts as a whole, when he feels himself to be in the world as in a great,
    • this single man. What in reality is an act of the whole world feels itself
    • be called a contradiction come to life. Man in his own way is the world. His
    • harmony with the world he regards as a duality. He is the same as the world
    • (universe). For him man is the world in little. What causes man to regard
    • his relationship with the world in this way is his spirit. This spirit
    • link in the chain of the whole world, which thus is not enclosed within our
    • can see the simplest manifestation of this realm in the world of dreams. The
    • uniform, primordial essence of the world with his spirit. But he knows that
    • has in mind when he speaks of the inheritances from the animal world, is what
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  • Title: Chapter: Cardinal Nicolas of Cusa
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    • not only elucidates the external world but also procures for man that
    • things of the world; Eckhart and Tauler are the believing confessors who
    • considers himself to be more or less enlightened, to him the world becomes a
    • less clearly imagined “world soul.” In the other case he notices that
    • things of the sensory world; then he becomes a skeptic who says to himself:
    • we cannot know anything about the things which lie beyond the world of the
    • what is sensory in the world When we perceive a color or a stone we cannot
    • the surrounding world of matter, but focused upon the spiritual in it; that is,
    • and thereby open to ourselves the world of ideas.” The Scholastic could not
    • created the world according to His ideas, if we grasp the ideas of the
    • world, we can also grasp the traces of the Divine in the world through
    • is said of it that it came into the world through supernatural revelation.
    • world, about Christ and the Church in one fundamental idea, but of them all none
    • first comes to know the things of the sensory world. He reflects on their
    • processes of the sensory world; the latter kind is in us when we ourselves
    • from the first. Yet it is the same world to which both kinds of cognition refer,
    • one and the same world? — The direction in which the answer to this question
    • things of the world. But in this knowledge it is not some action, some
    • what it has in itself. In this knowledge speaks the world in all its
    • already lies in them in the outside world, then this simply means renouncing
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  • Title: Chapter: Epilogue
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    • World). Lamarck,
    • Jahrhundert, Conceptions of the World and of Life in the Nineteenth Century,
    • of the world which takes into account the scientific achievements of the
    • development in the world of the senses in accordance with purely natural
    • world has passed in the fullest sense into this conception of nature when
    • way of thinking of Jacob Boehme close to a conception of the world that takes
    • only he can become shallow who approaches it with a world of ideas that is
    • I have described my conception of the world, which does not think that it is
    • world, I do not even assume it, because I believe that the cognition which
    • things of the sensory world are what they appear to us to be, for I see that
    • Knowledge in Goethe's Conception of the World, preface to the new edition.]
  • Title: Chapter: The Friendship with God
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    • Eckhart and Tauler. Man is entangled in the world of the senses and in the
    • laws of nature, by which the world of the senses is dominated. He himself is
    • a result of this world. He lives because its forces and substances are
    • active in him, and he perceives and judges this world of the senses in
    • survey simultaneously the external world and ourselves in interplay. Is not
    • such activity is there still a partition between our inner world and the
    • external world? That which judges here, which gathers insights, is no longer
    • our individual personality; rather it is the universal essence of the world,
    • which has torn down the barrier between inner world and outer world, and
    • embraces me and the whole world. — Such feelings live in Tauler when he says:
    • force; he does not seek a God who has created the world in the sense of
    • What basic sensations dominate the soul of a man who looks at the world from
    • entirely merges with the human world, never flows into it. He even expressly
    • pious priest. But nevertheless, in his world of ideas the Scriptures become
    • the world, which still wants to kill this Child in the pious man, wherefore
    • only a part of the world, an individual creature. The more man encloses
    • himself within his existence as part of the world, the less can the
    • Of a self-willed worldly-wise Man who was shown the Way to
    • does not see God, or the world; there God sees Himself.
    • real world. The “layman” or “Friend of God” hears of the master and his
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  • Title: Chapter: Giordano Bruno and Angelus Silesius
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    • remainder of the universe. His sensory world had expanded into furthest
    • to the sensory world, like the things of the earth. He could no longer seek
    • expanded sensory world. In earlier centuries, the meditating spirit of man had
    • stood before another world of facts. Now it was given a new task. It was no
    • the interior of man. This interior had to enfold the spirit of a sensory world,
    • out of themselves a conception of the world to which men later are to be
    • the purposes of science the sixteenth century gave the heavens to that world of
    • plant, animal, and human life also it could give to the world of sensory
    • functions of an organism; the spirit of the world does not exist in the world
    • Instead of thinking of the primordial foundation of the world as spirit, he
    • thinks of it as a world soul, and assumes a general animation of nature.
    • could grasp the spirit in the world, from which it had been expelled in its old
    • form, only as a world soul. When one immerses oneself in Bruno's writings
    • real, and most characteristic faculty, and is a potential part of the world
    • the stars as worlds that are completely analogous to our earth; he enlarged
    • the world that up to that time had been applied only to the things of the
    • world, cleansed from the very beginning of all those coarse and impure
    • feels everything about himself to be a part of the world, while his true
    • essence is identical with this universe itself. “The world does not hold
    • you; you yourself are the world that, in you and with you, keeps you so strongly
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  • Title: Chapter: Introduction
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    • thyself,’ which, although it is principally used to refer to worldly
    • him a world that has the same relation to what can be attained without this
    • sense as does the world of the physically sighted to that of the blind. It
    • 1813. “Imagine a world of people born blind, who therefore know only those
    • in one case its object is something situated in the external world, in the
    • Independent of us, the world lives for us because it communicates itself to
    • were to be presented to us in an unknown tongue. In the same way the world
    • upon what I have appropriated to myself of the things of the world. A light
    • world. Everything I know would remain blind knowledge if this light did not
    • fall upon it. I could penetrate the whole world with my knowledge; it would
    • there takes place a spiritual rebirth of the things of the world. What
    • the whole spiritual world living within me. It combines its content with other
    • ideas which exist in me. It becomes a part of the whole world of ideas, which
    • and excellent in the world, and which alone makes mankind endure, has its
    • intercourse with the external world, in its spirituality. Because of this,
    • me upon something which confronts me in the external world. And this process
    • of the external world is integrated into the pre-existing intellectual
    • this sense to the things of the external world thus becomes apparent to me.
    • world splits into two halves: into things outside of me, and into images of
    • world of the senses by integrating it into the world of the spiritual. The
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  • Title: Chapter: Meister Eckhart
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    • in the spirit of man, is the conceptual world of Meister Eckhart. He
    • this nature cannot confront him in any kind of sensory outside world.
    • might object, What have the things in the outside world to do with what you
    • intelligence of the outside world. Do not falsify with a spiritual trimming
    • external world. Your eye tells you what a color is like; nothing that your
    • a physical process of the outside world gives rise to a physical process in
    • world is abolished by the spiritual comprehension of the world. I am
    • separated from the external world insofar as I am a sensory thing among
    • anthropomorphizing world view which thinks that it comprehends the things of
    • the external world by ascribing to them qualities of a psychical nature,
    • conclusion of one who takes the position of the anthropomorphizing world
    • world, namely my own, I can only imagine the inner world of other beings to
    • this world view all talk about the unknown “thing in itself”
    • as one individual man loves another; God cannot have created the world as a
    • inner vision. It is in the nature of God that He loves the world. A god
    • the world is that it should find itself in the human soul. This primordial
    • necessary part of the nature of the world. Eckhart expresses this by
    • be one with this primordial nature. The soul which is entangled in the world
    • love; you can only deceive the world into the belief that you have it.”
  • Title: Preface: Preface to the First Edition, 1901
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    • mean that the world of ideas to which I give expression today was not alive
    • in me at that time. This world of ideas is already wholly contained in my
    • to express this world of ideas as I do today, and thus to
    • This requires an intimate familiarity with this world of ideas, such as can
    • He who does not encounter my world of ideas with an open
    • into the world, one must urgently advise him first to penetrate to
    • judgments concerning my world of ideas.
  • Title: Preface: Preface to the 1923 Edition
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    • toward the spiritual world.
  • Title: Chapter: Valentin Weigel and Jacob Boehme
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    • Of the Place of the World.) Weigel is
    • censure him” when he speaks of the beginning of the world and of its
    • different man, at whom the world will be filled with astonishment. At a more
    • center of his world of ideas. He wants to attain a conception of the
    • conception explain the world which leaves the existing inharmonious elements
    • not exist in itself alone. The diversity of the world participates in this
    • poured into the diversity of the things of this world. Just as it is true that
    • that the things of the world, which live the life of the primordial essence
    • that weakens the light, so too in the world it is only the lawfulness in all
    • is the All, nothing in the world can be understood unless one keeps in sight
    • evil in every object and process of the world; but it is not in his spirit
    • primordial foundation of the world, but the world itself arose out of the abyss
    • by means of the primordial foundation. “The external world is not God,
    • earth and also the external world, then this is true; for everything has its
    • the nature of the world developed in Jacob Boehme's spirit in such a way that he
    • lets the lawful world arise out of the abyss in a succession of stages. This
    • world is built up in seven natural forms. The primordial essence receives a
    • itself again as itself, as the primordial foundation, within the world which
    • conceptions Jacob Boehme seeks to fathom that world which, in accordance
    • of thinking is one thing, his world of facts another. One can imagine the
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