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Searching Truth and Knowledge

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  • Title: Truth and Knowledge: Cover Sheet
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    • reproduced in any form without written permission from the
    • articles for reviews. For information address Rudolf Steiner
  • Title: Truth and Knowledge: Preface
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    • knowledge is not to repeat in conceptual form something which already
  • Title: Truth and Knowledge: Introduction
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    • enable us to formulate the problem of knowledge correctly and to
    • this by showing that the subjective form in which the picture of the world
  • Title: Truth and Knowledge: i. Preliminary Remarks
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    • epistemology are formulated. But if the essential problems of a
    • fact that certain problems were wrongly formulated. To illustrate
    • organs of certain organisms could only be rightly formulated when the
    • teleological views, the relevant problems could not be formulated in a
    • the problems can be formulated rightly. Even though epistemology occupies
    • fundamental problems are correctly formulated.
    • The discussion which follows aims so to formulate the problem of
    • cognition that in this very formulation it will do full justice to the
  • Title: Truth and Knowledge: ii. Kant's Basic Epistemological Question
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    • not this question is free of presuppositions. Kant formulates it
    • Is this problem as Kant formulates it, free of all presuppositions?
    • knowledge in the form of judgment can only be attained when the connection
    • Two presuppositions are thus contained in Kant's formulation of the
    • actual formulation of the problem, is an attempt to prove that
    • science are a priori sciences; from this it follows that the form of all
    • sensations. This is built up into a system of experiences, the form of
    • which is inherent in the subject. The formal truths of a priori
    • do not go further than experience. However, these formal truths are
  • Title: Truth and Knowledge: iii. Epistemology Since Kant
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    • to a greater or lesser degree by the mistaken way he formulated
    • the form of consciousness; in other words, readers who have entirely
    • formulation of the problem, the place to discuss them is definitely
    • me, namely, its existence in the form of representation. But how do I
    • psycho-physicist in the form of a science of specific sense-energies.
    • stimulus is in the form of pressure, electric current, or light. On
    • perceive it as such, but through our organism transform it into a
  • Title: Truth and Knowledge: iv. The Starting Point of Epistemology
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    • practice, man never encounters this world-picture in this form at any
    • form part of the act of cognition. Whatever the epistemologist
    • the two former must be discovered by means of cognition. Cognition is
    • begin with, as formally a part of the given, but on closer scrutiny,
    • a form that could be called intellectual seeing. Kant and the later
    • must be contained within the thought-form itself. But is this not
    • abstractly, is an idea.) However, they must be considered in the form
    • as a thought-form. If one clings to the Kantian assertion that of
    • first be defined in their pure form.
  • Title: Truth and Knowledge: v. Cognition and Reality
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    • description of thought-forms, never a science that proves anything.
    • that thinking has to approach something given and transform its
    • in accordance with the thought-forms it produces, and also determines
    • discussion shows that thinking provides the thought-forms to which the
    • if thinking were not able to form the concept of causality. Yet in order to
    • event is followed by another that accordingly we form the habit of
    • The activity of thinking is only a formal one in the upbuilding of our
    • must conform to certain laws. Laws in this sense are regulations which
    • posteriori, i.e. the thought-form, on the basis of which the
    • conformity to law of the phenomena becomes apparent.
    • that form. The act of cognition is possible only because the given
    • world-content is originally given to us in incomplete form; it
    • sum of empty thought-forms, but comprises determinations (categories);
    • can be called reality only in the form it attains when the two aspects
  • Title: Truth and Knowledge: vi. Epistemology Free of Assumptions and Fichtes Science of Knowledge
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    • given are united within human consciousness to form full reality, and
    • at full reality only by performing the act of cognition. All other
    • necessarily united with their corresponding forms of the given. But
    • knowledge in any form, yet he never came to recognize why this is so.
    • knowledge, and which I formulated as a postulate, must be actively
    • performed by the I. This can be seen, for example, from these words:
    • free act, something which is in itself already form, namely, the
    • a new form, that is, the form of knowledge or of consciousness. ...”
    • Had Fichte become clear about this, then he would have formulated the
    • not formulate the concept of knowledge which the I must produce, and
    • why he gave his science of knowledge a mistaken form.
    • remarks that the logical formulas by which Fichte attempts to arrive at the
    • These words refer to the first form in which Fichte presented his
    • entirely in combining the material of experience into the form of
    • stated purely formally in the expression: a == a. This proposition
    • a. This means that I == I. This proposition expressed in the form of a
    • form of a judgment, which is the form of all judgments, when an absolute
    • I is not presupposed, here is transformed into a principle of absolute
    • given with its thought-forms — for him, the process of knowledge
    • a philosophical foundation for science in general in the form of a
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  • Title: Truth and Knowledge: vii. Epistemological Conclusion
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    • defined by thinking in conformity with their character and relationship. The
    • speaks of reality as existing in different forms. For example,
  • Title: Truth and Knowledge: viii. Practical Conclusion
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    • words, the ideas we form of what we should bring about through our deeds.
    • its deed with full insight, in conformity with its nature, then it
    • If they are transformed from being a foreign entity into a deed completely
    • knowledge of the laws governing our deeds. Such deeds form a part of
    • sphere, can he be called moral. To transform the first sphere of

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