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  • Title: PoSA (English/RSPC1949): Appendix I
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    • real being, of which likewise I have only a representative image in
    • my consciousness. In it, lastly, exists the essential being of the
    • own unconscious being in the realm which cannot become conscious; and
    • senses. The sensuous appearance, it being what it immediately is,
    • which compels me as a thinking being to extinguish my own thinking as
  • Title: PoSA (Poppelbaum): Appendix II
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    • seeks to experience everything in the depths of its own being, is
    • of knowledge even into the immature human being, the child. We seek
  • Title: PoSA (Poppelbaum): Chapter I
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    • man in his thinking and acting a spiritually free being, or is he
    • unfree, of which the being and action are precisely and fixedly
    • meaning? Does freedom of will, then, mean being able to will without
    • which would consist in being able to will what one does not will.”
    • from all other organic beings is his rational thinking. Activity is
    • applied to the actions of human beings. Modern science loves these
    • indeed of the ass, but of human beings, in which the motive that has
  • Title: PoSA (Poppelbaum): Chapter II
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    • being grow and develop to a determinate degree of perfection, and we
    • us in them, splits our whole being into two parts. We become
    • world as independent beings. The universe has for us two opposite
    • us, and that we are beings within, and not without, the universe.
    • Monism is that which finds even in the simplest being (the atom) the
    • simple being manifests itself in a two-fold manner, if it is an
    • own being, to find there those elements which we saved in our flight
    • own being must bring the solution of the problem. We must reach a
  • Title: PoSA (Poppelbaum): Chapter III
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    • independent being, or whether those modern physiologists are right
    • not given their concepts. My being the agent in the conceptual
    • antitheses, the former being for man the most important.
    • without being itself normally an observed object.
    • imagine that a being with quite different sense-organs, and with a
    • were not myself the thinking being, but the thinking were transmitted
    • to me as the activity of a quite foreign being, might I then so speak
    • how the thinking of the being may be itself, that I should not be
    • being before consciousness. The philosopher, however, is not
    • being willed, the point which matters is that nothing is willed
    • which, in being carried out, fails to appear to the Ego as an
    • to affirm that it is being freshly lit by an unknown hand at every
  • Title: PoSA (Poppelbaum): Chapter IV
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    • from thought to the thinking being. For it is through the thinker
    • think, we appear to ourselves as being active. We regard the thing as
    • thinking being is thus not merely subjective. Rather it is neither
    • being with fully developed human intelligence originated out of
    • The world so far would appear to this being as a mere chaotic
    • beings happen to look at them from the earth; but the percept-picture
    • of the heavens which human beings have is determined by the fact that
    • easily be led to believe that it has no being at all apart from our
    • any subsistence without a mind; that their being consists in their
    • being perceived or known; that, consequently, so long as they are not
    • take away the fact of its being perceived, nothing remains of the
    • these latter disappear when we cease to perceive, the former, being
    • percept whilst it is being perceived, and we should also be able to
    • of my percept of myself consists, in the first instance, in being
    • the perception of a given object I am, for the time being, aware only
    • far as yet from being grouped in what I perceive as “things.”
  • Title: PoSA (Poppelbaum): Chapter V
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    • house, and the ground floor collapses while the first floor is being
    • only when a human being confronts the plant. Quite so. But leaves and
    • concepts, but to our mental organization. Our whole being functions
    • Man is a limited being.
    • First of all, he is a being among other beings. His existence belongs
    • single being among other beings.
    • importance for us to determine the relation of the beings which we,
    • ourselves, are to the other beings. The determining of this relation
    • do with these limits. In this sense I am a two-sided being. I am
    • an individual stamp in each separate human being only because it
    • we are single beings; in so far as we think, we are the All-One
    • Being which pervades everything. This is the deeper meaning of our
    • stand at a point on the periphery, and find that our own being is
    • lies beyond our own being with the help of thinking, which projects
    • knowledge in us. Beings without thinking do not experience this
    • them. These other things remain external to such beings. But in
    • thinking beings the concept rises up when they confront the external
    • other common element in the separate beings of the world than the
    • its threads from Being to Being. This activity of thinking is one
    • is, therefore, purely ideal, i.e., capable of being expressed
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  • Title: PoSA (Poppelbaum): Chapter VI
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    • correspond to the two-fold nature of our being to which reference has
    • narrow precincts of our own being.
    • us individuals. Were we merely thinking and perceiving beings, our
    • character of the particular Being, of the quite determinate, single
    • had not been produced by a being of flesh and blood at all.
  • Title: PoSA (Poppelbaum): Chapter VII
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    • lies beyond our consciousness in a Being in itself of whom, once
    • being proved by the changing of water into wine in a way which can be
    • being develops which is similar to it, and by means of which the
    • the Divine Being, as conceived by the naive mind, is a reality of
    • this kind. This Being is thought of as acting in a manner exactly
    • knowledge. For beings with a different perceptual world (e.g.,
    • have to take a form specific for such beings. The question concerning
    • between the picture and the absolute object. A being with fewer
    • organization of the perceiving being. The object is no absolute one
    • constituted being would have a differently-constituted knowledge. Our
    • another human being? The Metaphysical Realist thinks he can infer the
    • similarity of the subjective world-pictures of different human beings
    • longer a concept. It was thought that the metaphysical real Beings,
    • world owes its form to the organization of the perceiving being, but
  • Title: PoSA (Poppelbaum): Chapter VIII
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    • He himself is one of these entities, a being among beings. Of this
    • be thinking beings. This determination of our lives would remain a
    • beings who merely cognize or know.
    • We are, therefore, not beings with a merely conceptual content. The
    • of being which is ideal, also a principle which is real. But as
  • Title: PoSA (Poppelbaum): Chapter IX
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    • shares henceforth the spiritual being of the latter.)
    • individual make-up of human beings. This individual make-up we will
    • one's own or another's well-being is, however, rightly regarded as a
    • particular phenomenon. These laws, however, are very far from being
    • a moral being, but the examination of whether it is a good or an evil
    • an individual. Only a being other than myself could distinguish me
    • being knows of others only through individual observation. I differ
    • inoculate us with it. It is only because human beings are one in
    • with actual human beings, from whom we can expect morality only if
    • there dwells some deeper being in which the free man finds
    • existence. If men were nothing but beings of nature, the search for
    • and percept. But with the human being the case is different. The
    • concept as a moral being (free spirit) is not a priori united
    • through the actual realization of the free spirit. Every being has
    • human being remains in his imperfected state, unless he takes hold of
    • through his own force. Nature makes of man merely a natural being;
    • society makes of him a being who acts according to law; only he
    • being. Human individuals, with the moral Ideas belonging to their
    • as the right thing to do in the particular circumstances, and being
  • Title: PoSA (Poppelbaum): Chapter X
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    • dawns on someone that his authorities are fundamentally human beings
    • from a Divine Being, whom, in turn, he endows with qualities
    • perceptible to the senses. He conceives this Being as communicating
    • having no connection with any external being, but, hypothetically, as
    • being an absolute power in one's own inner life. What man first
    • extra-human being is conceived to be unthinking and acts according to
    • that someone will find in a spiritual being the Absolute hidden
    • being, which pursues in men its own special purposes. Moral laws
    • extra-human Being. Man ought to do what this being wills. Eduard von
    • Hartmann, who identifies this being as such with a Godhead whose
    • existence is a life of suffering, believes that this Divine Being has
    • be that of a perceptible being, or that of a being conceived on the
    • analogy of perceptible beings, or lastly, that of the abstract inner
    • mechanically or morally, by a “Being-in-itself.”
    • so-called “Beings-in-themselves.” According to the
    • business to carry out the will of some being outside
    • and intentions, not those of another being. Monism does not find
    • of spiritual activity (freedom). Being also a philosophy of reality,
    • as such, is free or not. It looks upon man as a developing being, and
    • develop still as an unfree being, until he reaches the point where he
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  • Title: PoSA (Poppelbaum): Chapter XI
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    • being driven out of the sciences. In philosophy, even at the present
    • realized only by human beings. Consequently, it is illegitimate to
    • by an Idea inborn in it and constituting the law of its being. It is
    • of purposiveness. Those who deny that natural beings are determined
    • by an Idea floating in mid-air or existing outside the being, in the
    • that such a being is not determined by purpose and plan from without,
    • corresponding Idea. The natural objects are beings of this kind.
    • Cosmic Being has realized its purposes. For Monism, all ground for
    • rejection of an absolute Cosmic Being, whose existence can never be
  • Title: PoSA (Poppelbaum): Chapter XII
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    • without being able to condense them into concrete representations,
    • being I am an individual and have laws which are wholly my own. [When
    • was once a time on our earth, when a being could have observed with
    • Evolutionists ought to suppose that a being could have watched the
    • from earlier ones. The individual, as a moral being, produces his own
    • then, so far from being in opposition to the theory of evolution
    • genealogical tree, from protozoa up to man as an organic being, ought
    • to be capable of being worked out without a breach of natural law,
    • moral being in a definite sense. But in no case could we deduce the
    • referring to the interference of an extra-mundane Being, who produces
    • cannot admit that the nature of moral will is exhausted by being
    • to exclude their being due to a natural world-order would
    • realize the motives which another being has implanted in me. A free
    • being is one who can will what he regards as right. Whoever does
    • and that this freedom, so far from being an abstract ideal, is a
  • Title: PoSA (Poppelbaum): Chapter XIII
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    • not as an all-wise and all-beneficent being, but as blind striving
    • can attribute the creation of the world to his Absolute Being only on
    • world-purpose that is wise. But the pain of created beings is nothing
    • identical with the life of God. An All-wise Being can aim only at
    • and then to get rid of it altogether.” Human beings are members
    • permeate his whole being with the recognition that the pursuit of
    • striving (will) as being in principle the source of pain.
    • pleasure and pain may be experienced without being the consequence of
    • pleasure exist only in so far as they are actually being felt.”
    • value of the life of every being can be set down only according to
    • being is able to compute the correct algebraic sum of all that
    • sources of error that may affect his judgment. Being ambitious, this
    • must attain the insight that rational beings cannot attach any value
    • only by the ceaseless, devoted labour of human beings. But so long as
    • since in every being it is, fundamentally, God who is the ultimate
    • pain. The instincts of living beings tend in a determinate direction
    • influence upon the will, for living beings would still strive after
    • world. The possibility of every calculation depends on our being able
    • his being demands, and he has in mind the concrete objects of his
    • the desire for them being sufficiently intense in man to overcome
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  • Title: PoSA (Poppelbaum): Chapter XIV
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    • This being so, is
    • own special being in it. He uses the characteristics which nature has
    • own being. We seek in vain for the reason of such an expression of
    • this being in the laws of the genus. We are dealing here with an
    • understand a human being completely if one makes the concept of the
    • which the status of one-half of humanity is unworthy of a human being
    • beings according to their generic character stops short at the very
    • innermost core of his being, and not stop short at those qualities
    • which are typical. In this sense every single human being is a
    • man gradually emancipates a greater or lesser sphere of his being,
    • inheritance of social instincts, acquire ethical value through being
  • Title: PoSA (Poppelbaum): Chapter XV
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    • original being. It was overlooked that thinking embraces in one grasp
    • (that, as real beings, we are rooted in it); but he will deny that
    • There is but one world of Ideas, but it lives in all human beings as
    • being, but so soon as he becomes conscious of the world of Ideas
    • Dualism fixes upon the Divine Being as that which permeates all men
    • Reality itself. The ideal content of another human being is also my
    • hold of the common primary being which pervades all men. To fill
    • inferred by abstract reasoning is nothing but a human being
    • to find reality itself, we need also perception. An Absolute Being
    • of being derived from an extra-human Beyond. So far as we can think
    • adopt the purposes of an objective (transcendent) primary being as
    • through human action only in the human being himself. For an Idea to
  • Title: PoSA (Poppelbaum): Preface to the Revised Translation, 1939
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    • subsequent chapters without being troubled by ambiguous terms.
  • Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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    • there is a view concerning man's being which can support the rest of

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