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  • Title: Book: Riddle of Man: Foreword and Introduction: Thought - World, Personality, Peoples
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    • of the German people (Volkheit) also revealed itself. I would
    • an Englishman, carries no weight for the true itself, as true. Every
    • must acquire for itself the true philosophy of the other peoples, if
    • if one can free oneself from a belief which also causes serious
    • reveals itself only to mystical experience, and that the thoughts of
    • They say: “I guide myself in knowledge according to what I find
    • the formation of his thoughts, and what he brings up out of himself
    • reader will be able to find in the book itself some substantiation
    • tree itself. The pictures are both true views of the tree. The divergent
    • reality itself that one wants to know from one side through materialistic
    • being of the “thing-in-itself” remains unknowable.
    • Only by trying to know how far reality reveals itself in its relation
    • through which extrahuman (objective) reality can place itself in a
    • particular relationship to him, then one wrests oneself from the
    • that regards itself as a world view. Actual errors, faultiness in the
    • reveal itself in the light toward which our view is pressing. By seeking
    • to experience the extent to which the one reality manifests itself in
    • opinion is rejected by reality itself.
    • direction or another, manifests itself to him. His people need not cloud
  • Title: Book: Riddle of Man: Foreword and Introduction: Addition, for the Second Edition of 1918
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    • things, but which he himself does not make into a content of his thinking.
    • This sense must not lead to the vain opinion that one can place oneself
    • human being must seek if he really understands himself rightly.
  • Title: Book: Riddle of Man: German Idealism: Johann Gottlieb Fichte
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    • in these addresses, he imbues himself with the feeling that the motive
    • itself from the core of its spirituality. The way in which Fichte struggled
    • into a form comprehensible to anyone who wants, out of life itself, to
    • picturing things in man's spiritual life. Just as Fichte himself was
    • then one may hope, through deepened self-knowledge, to advance to world
    • discovering a solid point in self-knowledge. Descartes takes doubt in
    • all world knowledge as his starting point. He says to himself: The world
    • in which I live reveals itself within my soul, and from its phenomena
    • I form mental pictures for myself about the course of things. But what
    • a subjective dream, and how only one conviction can force itself
    • within the soul itself that Descartes finds the point upon which he
    • can base conviction: The mental pictures form for myself of the world's
    • my own words. For is it not certain that when I give myself over to
    • self-knowledge; but one has the feeling that Descartes' statement,
    • Fichte, in his struggles, could believe himself secure against the waves
    • own. There is no being. I myself do not know at all
    • anything pictured in them, without significance and purpose. I myself
    • picture of the pictures. — All reality transforms itself into a
    • who is dreaming; transforms itself into a dream that is connected with a
    • dream about itself, My perceiving is the dream; my thinking
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  • Title: Book: Riddle of Man: German Idealism: Friedrich Wilhelm Joseph Schelling
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    • insofar as the same picture of the soul — whose grasping of itself
    • in the activity of self-awakening assures it of existence — becomes
    • riddle consists in the fact that he sees himself, with his soul awakened
    • this nature the soul awakens. This fact reveals itself to human
    • nature and through this nature fills itself with an inner world that then
    • itself into the instrument of nature's speech; nature seems dead if the
    • the essential being of nature itself that speaks out of the human soul.
    • ordinary cognitive power of man. This kind of beholding reveals itself
    • science will not want to touch at all if it rightly understands itself.
    • not let himself be blinded in these matters by “natural-scientific
    • itself to our perceiving senses as a deed of that same creative
    • lifts itself to a recognition of that by which our spirit is known and
    • Schelling himself. Nevertheless, I believe that one can truly
    • to the human spirit, Schelling felt himself faced by the necessity of
    • itself over to the world of ideas holding sway in everything, the soul
    • itself. And Schelling lifted up into the mode of thinking contemplation
    • than what the soul can experience within itself when thinking comprehension
    • of the spirit, felt himself in harmony with Jakob Böhme.
    • everything does not have within itself but can take up into itself.
  • Title: Book: Riddle of Man: German Idealism: Hegel
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    • lifts itself out of its sense impressions and out of the experiences
    • of its feeling life and makes itself into an onlooker of the process
    • to occur within itself, it is then supposedly lifted out of its usual
    • experiences within itself what works and weaves in the depths of
    • itself; and the individual soul finds itself as a part in this
    • the creative reigning of thoughts, and I find myself as one of the ways
    • this reigning element reveals itself.
    • did in fact remain in the region of thoughts and found himself therefore
    • respect to the experience man can have when he gives himself over entirely
    • idea, the soul, for him, extricates itself from its connection with the
    • the spirit knowing itself as spirit — has as its path the memory of
    • inwardly powerful element of a thought-life that wants to overcome itself
    • within itself in order to lift itself into a realm where it is no longer
    • living in itself but where the infinite thought, the eternal idea, is
    • a personal matter for the soul itself, and that expresses only that
    • to which mysticism can lift itself when it struggles up out of personal
    • lifts itself up out of the mystical depths of the soul, and through
    • itself with the power of the light of thought. And this is also how
    • absolute can be expressed and also is as it is in and for itself.”
    • (Gemüt), and within his own consciousness of himself he beheld,
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  • Title: Book: Riddle of Man: A Forgotten Stream in German Spiritual Life
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    • The soul experiences itself in a supersensible way when it lifts itself
    • the soul has not only enabled itself to see the sense world differently
    • world view — ; but also, the soul has an experience of itself
    • the sense world. From now on the soul knows of something that itself
    • would have to ascribe to this thinking itself the ability to think.
    • Fichte cannot go along with this. He has to say to himself: If one is
    • not to regard the sense-perceptible body itself as the creator of thoughts,
    • in and for himself, conducts himself in this process of death. Man,
    • in and for himself — even after the last, to us invisible, act
    • to the senses.” And with such a thought Fichte feels himself to
    • present itself to the soul's power of organization for the soul to stand
    • of a self-knowledge that man attains when he observes himself from the
    • thinking. But in thinking, after all, he grasps himself as a supersensible
    • being by which he studies the part of himself to be found in the sense
    • it appearance, about which Immanuel Hermann Fichte expresses himself in
    • body that the soul is working to develop for itself already in this life.
    • published in 1835. A personality is expressing himself in this book
    • also feels himself in his thinking to be standing within a supersensible
    • world. But he also senses how the human being, when he removes himself
    • himself before a world that in the Hegelian sense is thought
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  • Title: Book: Riddle of Man: Pictures from the Thought-Life of Austria
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    • what the author himself has to say. Many other things might be much
    • spiritual streams in which the author himself has stood during his youth.
    • symptomatically. I would like to depict what Austria reveals about itself
    • myself able to see the manifestation in a very noble sense of spiritual
    • judgments along, and this enthusiasm implanted a living sense of self
    • revelations of a view one has experienced oneself. Seen this way, a
    • who, like himself, had his roots in spiritual German Austrianness, and
    • characters except Ivan himself are freely created. A later drama, The
    • man in whom the German — Austrian spirit expressed itself
    • And in all this one must also remember that Schöer expressed himself
    • Austrian consciousness formed for itself an ideal for the mission
    • reader to immerse himself in the way the people feel and view things.
    • spiritual work had yet another effect upon Schröer himself. It
    • of the human soul itself. These insights bore fruit when, as director
    • was turned almost entirely to immersing itself in Goethe's life's
    • which the spirit of the German people expresses itself when it does
    • through tranquil clarity and self-possession, this soul of an older
    • life of what is spiritual in the world can make itself tangible to the
    • beings of the spirit realm speak to the soul that opens itself to them
    • Self-made in spirit,
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  • Title: Book: Riddle of Man: New Perspectives
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    • its fulfillment within itself.
    • at this clarity, however, by imagining oneself, through all kinds of
    • of this picture. What one presents to oneself in this way as a picture
    • of natural-scientific knowledge — cannot bear within itself anything
    • Bois-Reymond expresses himself quite aptly on this subject: “Silent
    • and dark in itself, i.e., without any qualities” is the world
    • One fools oneself about this only because the real world, from which
    • in colors. Since Goethe did not involve himself in the demands of a
    • in fact already contain within itself something that cannot be included
    • committing the same error as someone who demands of himself as a painter
    • of a complete plant; but the germ is there and bears within itself the
    • what is so self-evident in this assertion. This French thinker says:
    • — an observation that Fontenelle himself makes in one of his best
    • the soul element itself, is — in its essential being — no
    • itself. The essential being of the soul flows just as little into this
    • can develop a different consciousness within himself than the one
    • of the bodily instruments, and that the soul itself is not contained
    • instruments, and through which the soul can experience itself. Therefore
    • ordinary consciousness, about a “thing-in-itself” —
    • that itself actually remains unknown — of the soul. But in this,
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