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  • Title: PoSA (English/RSPC1949): Appendix I
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    • experience the contents of the other's consciousness, I am aware of
    • so are the contents of my own consciousness eliminated from my
    • experience of the contents of another's consciousness. Two things
    • perceiving another person, the extinction of the contents of one's
    • unconsciousness, but by the contents of the other's consciousness.
    • contents of consciousness I remain imprisoned in my own
    • than its own contents. The second position consists in appreciating
    • can be only inferred from the contents of consciousness, which are
    • contents of the Absolute Mind, or as unconscious representations, or
    • viz., as contents of finite consciousness,’ we recognize
    • apprehends only perceptual contents of a thing and takes them for the
    • strictly, he ought to regard these perceptual contents as existing
    • must be predicated of the contents of perception which living
    • united with their three contents of consciousness in this one
  • Title: PoSA (Poppelbaum): Appendix II
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    • bearing on its contents, I print it here as an “Appendix.”
  • Title: PoSA (Poppelbaum): Chapter I
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    • by the contents of the preceding chapter.” (The Principles
  • Title: PoSA (Poppelbaum): Chapter II
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    • world-content into our thought-content do we again find the unity
    • satisfied with itself and content to accept its own existence? The
    • without any empirical content. As little as it is possible for the
  • Title: PoSA (Poppelbaum): Chapter III
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    • It is quite different when I begin to reflect on the content of my
    • rest content with the observation, and renounce all search for
    • present, then I am not content until I have established a certain
    • object of apprehension to us first through observation. All contents
    • contents of the world, but which in the ordinary course of that study
    • know immediately, from the content of the two concepts why my
    • with thought, I am guided by nothing but their content, not by the
    • existence by the determinate and self-contained content of my
    • attention is added to the other observed contents of the world. But
    • My contention that we
    • by the apparently equally valid contention that we cannot wait with
  • Title: PoSA (Poppelbaum): Chapter IV
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    • which has been imported by thinking. For, at any moment, the content
    • its thinking began to act would be the pure content of observation.
    • above-mentioned immediately given content of observation has to the
    • I am aware not only of other things but also of myself. The content
    • become enriched; to its content a new element has been added. This
    • my Self, and observe that with each percept the content of the Self,
    • outer world, whereas the contents of my percept of my Self form my
    • contents, but he does not say that I can know only my own
    • But this removes the possibility of regarding the content of the
  • Title: PoSA (Poppelbaum): Chapter V
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    • prove, by analysis of the content of our observation, that our
    • the content of this concept whether it is grasped in A's
    • ideal content which thinking supplies. All efforts to look for
    • content, which we gain by a thinking investigation of our percepts,
    • empty of any concrete content. At best, we are told, it supplies but
    • full of content. For it is only through a perfectly definite concrete
    • content that I can know why the snail belongs to a lower type of
    • me no content which could inform me as to the degree of perfection of
    • this content to the percept from the world of concepts and Ideas. In
    • contrast with the content of perception which is given to us from
    • without, the content of thinking appears inwardly. The form in which
    • Intuition is for the content of thinking what observation is for the
    • emerges always as a perfectly determinate, concrete content. This
    • content is immediately given and is completely contained in the
    • given. The only question one can ask concerning the given content is,
  • Title: PoSA (Poppelbaum): Chapter VII
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    • an artificial opposition, but we can gain no content for the second
    • of these opposites, for such a content for a particular thing can be
    • in experience. For the hypothetical world-principle itself a content
    • the content of this concept is inaccessible to our knowledge. We
    • can know only that such a content exists, but not what it is. In
    • answer, it must be because the content of the questions is not in all
    • sphere from which the content of the question was taken.
    • content of perception. Concepts are only means to this end. They
    • contradicts experience, which teaches us that the content of percepts
    • invests its hypothetical forces with perceptual content. It thus
    • Realism, both of which see in the contents of the soul only an ideal
    • self-contained whole, and the subject's mental content is a picture
    • times necessary to add to the original content of a concept, in order
  • Title: PoSA (Poppelbaum): Chapter VIII
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    • We are, therefore, not beings with a merely conceptual content. The
  • Title: PoSA (Poppelbaum): Chapter IX
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    • spiritual content. It is only through an intuition that we can grasp
    • disposition is formed by the more or less permanent content of the
    • individual's life, that is, of the content of his representations and
    • modes of feeling. The content of my representations in turn, is
    • any definite perceptual content. We determine the content of a
    • ideal, and hence universal, content of my intuition. As soon as I
    • regard the validity of this content as the basis and starting-point
    • injuring others (Morality of Prudence). The special content of the
    • man will determine the content of his egoistical striving in
    • conceptual content of an action is to be regarded as yet
    • another kind of motive. This content has no reference, like the
    • apply the content of our moral Ideas to particular experiences
    • content of an action alone becomes its motive.
    • through its ideal content. [Cf.
    • perceptual content of an action. The latter, indeed, may be a motive,
    • these perceptual contents, but it does not allow itself to be
    • determined by them. The content is used only to construct a cognitive
    • the concrete content of our intuitions, constitute that which is
    • the world of Ideas. In so far as this intuitive content has reference
    • to action, it constitutes the moral content of the individual. To let
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  • Title: PoSA (Poppelbaum): Chapter X
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    • to him the conceptual content of his moral life in a perceptible way
    • Metaphysician, content merely to infer an extra-human reality, is
    • contention by an appeal to causes of action lying outside the
    • content. Those who fail to perceive the one oscillation in its real
  • Title: PoSA (Poppelbaum): Chapter XII
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    • content of perception. The concept will have to realize itself in a
    • a content of perception). For a free spirit who is not compelled by
    • representation, one must have grasped the law-abiding content of the
    • content, at every moment new creations, but are handed down by
    • content. This content, thus produced, is for Ethics a datum, as much
  • Title: PoSA (Poppelbaum): Chapter XIII
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    • every definite content is gone from our lives. Existence is filled
    • content of our lives. A creature is hungry, i.e., it
    • knowledge arises when a man is not content with the world which he
    • is content with the hope of fulfilment, we must acknowledge that
    • without what he is to make the content of his will.
    • human spirit capable of determining for itself the content of its
    • of their half-developed natures as the full content of humanity, and
  • Title: PoSA (Poppelbaum): Chapter XIV
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    • which he belongs, and gives to his actions a content which is defined
    • to the laws of his genus ceases. The conceptual content which man, by
    • from the content of his will. Wherever we feel that here we are
    • conceptual contents). Those who always mix their own concepts into
  • Title: PoSA (Poppelbaum): Chapter XV
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    • all objective percepts, has room also within itself for the content
    • subjectivity does not belong to the content of the concept which, by
    • means of thinking, is added to the percept. This content is taken,
    • recognizes reality in the very content of experience. Monism is
    • holds the conceptual content of the world to be identical for all
    • because it is the same world-content which expresses itself in all.
    • Reality itself. The ideal content of another human being is also my
    • content, and I regard it as a different content only so long as I
    • actual contents of their thinking. But all these contents belong to a
    • thought-contents of all men. Hence every man, in his thinking, lays
    • one's life with the content of thought is to live in Reality, and at
    • This is the reason why no speculation has ever produced any content
    • declare themselves eventually content when they have deduced the
    • all, for every thought-content must find within the world, not
    • outside it, a perceptual content, in union with which it can form a
    • real object. The objects of imagination, too, are contents which have
    • perceptual content. Through this perceptual content they have their
    • place in reality. A concept the content of which is supposed to lie
    • for which we invent a content, is a hypothesis which thinking finds
    • perceptual content which has no ideal counterpart; but it finds
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  • Title: PoSA (Poppelbaum): Contents
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  • Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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    • This is what I thought of the contents of this book when I first
    • of my book. At the original writing I contented myself with saying no
    • now, after a lapse of twenty-five years, to republish the contents of

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