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  • Title: PoSA (English/RSPC1949): Appendix I
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    • is striving for clearness about the essential nature of man and his
    • wholly beyond the reach of my conscious experience. Clearly the point
    • problem. But it is possible to attain to clearness about it by
    • person? To begin with, there is the sensuous appearance of the
    • what I perceive is really quite other than it appears to the outer
    • senses. The sensuous appearance, it being what it immediately is,
    • appearance. But in thus extinguishing itself it reveals something
    • sensuous appearance, is apprehended by my thinking. It is a
    • self-extinction of the sensuous appearance the separation between the
    • appear in philosophical literature. Thinkers should seek the road to
    • deny that a “thing-in-itself” can ever appear in any way
    • cause, in a way of which we remain unconscious, the appearance of
    • it becomes clear to him that reality is to be met with only in the
    • that the percepts which appear as intermittent events, reveal
    • the Monism which appears in the
  • Title: PoSA (Poppelbaum): Appendix II
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    • which I composed this book twenty-five years ago, than has any direct
    • bearing on its contents, I print it here as an “Appendix.”
    • cropping up that I want to suppress some of my earlier writings on
    • I in the heart within. By both can Truth alike be found.
    • The healthy heart is but the glass which gives Creation back.
    • us from without bears ever the stamp of uncertainty.
    • Conviction attaches only to what appears as truth to each of us in
    • our own hearts.
    • nearest to hand, from his own immediate experiences, and thence to
    • chosen by one whose heart is set upon Truth.
    • disciples live for years a life of resignation and asceticism before
  • Title: PoSA (Poppelbaum): Chapter I
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    • develop a new faith out of the results of recent scientific research
    • appears to know nowadays that freedom cannot consist in choosing, at
    • The germs of all the relevant arguments are to be found as early as
    • Spinoza. All that he brought forward in clear and simple language
    • more clearly, let us imagine a perfectly simple case. A stone, for
    • the fundamental error of this view, because it is so clearly and
    • scientific researcher in his laboratory, of the statesman in the most
    • the differences between them as negligible, then their will appears
    • meet them. But if one bears in mind that men adopt a “representation”
    • desire in them, then men appear as determined from within and not
    • I follow without any clear knowledge of them, is absolutely ignored.
    • been expressed with great clearness by the poet-philosopher Robert
    • analogies in the animal world to clear up the concept of freedom as
    • page 5, the following remark on freedom appears: “It is easy to
    • thinking in general means, it will be easier to see clearly the role
    • that here the heart, the mood of the soul, hold sway. This is no
    • doubt true. But the heart and the mood of the soul do not create the
    • heart when the representation of a person who arouses pity comes
    • The way to the heart is through the
    • regard the subject, it becomes more and more clear that the question
  • Title: PoSA (Poppelbaum): Chapter II
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    • satisfied with this observation. Why, we ask, does the tree appear to
    • world of mere appearances, and seeks to mould into it that something
    • more which his I contains and which transcends appearances. The
    • thinker searches for the laws of phenomena. He strives to master by
    • goal can be reached only if the problem of scientific research is
    • Subject and Object, now Thinking and Appearance. The Dualist feels
    • at the appearance in man of these two modes of existence, seeing that
    • only if we have first learnt to know her within us. What is allied to
    • precise meaning which they usually bear in Psychology and Philosophy.
  • Title: PoSA (Poppelbaum): Chapter III
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    • rest content with the observation, and renounce all search for
    • unquestionable is that the activity appears, in the first instance,
    • observation it appears so. Our present question is, What do we gain
    • researches, rest on these two fundamental pillars of our Spirit.
    • Reality, Subject and Object, Appearance and Thing-in-itself, Ego and
    • observed it, or we must enunciate it in the form of a clear thought
    • the development of the world. But it is at any rate clear that the
    • objects appear within the horizon of my field of consciousness. Yet I
    • relation of thinking to all other objects. We must be quite clear
    • about an occurrence, I am not concerned with an effect on me. I learn
    • against it. But I do learn something about my personality when I know
    • not myself produce appears in my field of consciousness as an object;
    • have is clear to me, and that by means of the very concepts
    • clearness concerning our thinking-processes is quite independent of
    • here of thinking as it appears to our observation of our own
    • perceives clearly its connections and relations. He has gained a
    • what I produce. We are not talking here of how my thinking appears to
    • an intelligence different from mine, but how it appears to me. In any
    • that my picture of thinking appeared indeed in a definite manner; but
    • that, in order to clear up the relation between thinking and
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  • Title: PoSA (Poppelbaum): Chapter IV
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    • belonging together. When the object disappears from the field of his
    • importance to the necessity of bearing in mind, here, that I make
    • when walking through the fields some day in September, you hear a
    • the spot to learn by what this sound and motion are produced. As you
    • explanation of the appearances. The explanation, mark, amounts to
    • different description from that here given. When I hear a noise, my
    • reflect further, hears just the noise and is satisfied with that. But
    • my reflecting makes it clear to me that the noise is to be regarded
    • think, we appear to ourselves as being active. We regard the thing as
    • The world so far would appear to this being as a mere chaotic
    • them. We have seen above how a noise which we hear is connected with
    • too, may be called a percept, when it first appears before our
    • regards his percepts, such as they appear to his immediate
    • same man sees the sun in the morning appear as a disc on the horizon,
    • the earth to the sun and other heavenly bodies had to be replaced by
    • percepts which in those early days were unknown. A man who had been
    • nearer together than those where I stand. My percept-picture changes
    • beings happen to look at them from the earth; but the percept-picture
    • they inhabit the earth. This dependence of our percept-picture on our
    • teaches us that within the space in which we hear a sound there are
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  • Title: PoSA (Poppelbaum): Chapter V
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    • How it stands with the former will appear later in the course of this
    • him. He asks: How much can we learn about them indirectly, seeing
    • on his view, disappear as soon as he turns his senses away from the
    • which the pictures of definite things disappear the very moment its
    • Just as during sleep there appears among my dream-images an image of
    • disappeared as soon as we shut our senses to the external world,
    • might provoke an earnest desire for knowledge, in so far as it was a
    • produces the blossom on a plant? Plant a seed in the earth. It puts
    • exist quite apart from a perceiving subject, but the concept appears
    • blossoms also appear on the plant only if there is soil in which the
    • any haphazard appearance of a thing, this is the thing.
    • clearer by another example. If I throw a stone horizontally through
    • objects that they appear to us at first without their corresponding
    • there appears as a single thing what, in truth, is not a single
    • personality, but I am also the bearer of an activity, which, from a
    • us, which is universal. But we learn to know it, not as it issues
    • elucidation shows clearly that it is nonsensical to seek for any
    • wants to avoid making “abstract” thinking the bearer of
    • the same time that it appears as a movement of the body. The act of
    • never that unity itself. Whoever so judges has never made clear to
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  • Title: PoSA (Poppelbaum): Chapter VI
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    • sensed as light by the eye, as sound by the ear. I perceive an
    • electrical shock by the eye as light, by the ear as sound, by the
    • ear, no sound, etc. But what right have we to say that in the absence
    • appears in my field of observation, thinking also becomes active
    • disappears from my field of vision, what remains? My intuition, with
    • is not capable of acquiring experience. The objects simply disappear
    • bear that peculiar personal tinge which shows unmistakably their
  • Title: PoSA (Poppelbaum): Chapter VII
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    • reality, including our own selves as subjects, appears at first as a
    • its true nature, “the world of appearance,” in
    • clear and transparent. If we set ourselves questions which, we cannot
    • respects clear and distinct. It is not the world which sets questions
    • real process is supposed not to appear in consciousness. But it is
    • at length, is supposed to appear in consciousness. The object is
    • presuppositions, it is clear why the Dualist regards his concepts
    • sense-perception. God must appear in the flesh, and little value is
    • is of a transitory nature. The tulip I see is real to-day; in a year
    • no unity within itself. It is clear, however, that Naive Realism can
    • bearers are, in fact, illegitimate hypotheses from the standpoint of
    • are in ceaseless flux, arising and disappearing, and of
    • subject that the whole appears rent in two at the place between our
    • if they had twice our number of sense-organs) the nexus would appear
    • appears to be rent asunder into subject and object depends on the
    • has concepts before oneself in transparent clearness, it was thought
    • clearness. Each subsequent one is a little different from others of
    • recent scientific research in this direction provide a highly
    • must clearly understand that every perceptual picture of the
    • speculations concerning how different the world would appear to other
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  • Title: PoSA (Poppelbaum): Chapter VIII
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    • is produced by our activity. It appears, in the first instance, bound
    • the form in, which it first appears to us, does not contain as yet
    • feelings, like percepts, appear prior to knowledge. At first, we have
    • However, what for us does not appear until later, is from the first
    • therefore, appears to him more important than anything else. He will
    • the universe. His own will appears to him as a special case of the
    • the true life in thinking, we learn to understand that the
    • attitude of soul, should appear lifeless and abstract. No other
  • Title: PoSA (Poppelbaum): Chapter IX
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    • thinking two things coincide which elsewhere must always appear
    • But if we clearly apprehend what thinking consists in, we shall
    • clearing the way for a conception of the psycho-physical organization
    • organization is so prominent that its true bearing can be
    • whenever the activity of thinking appears. It suspends its own
    • upon this organization have no bearing upon the essence of thinking,
    • but they have a bearing upon the origin of the I-consciousness,
    • clearest account of this spring of action has been given by
    • It is clear that such a
    • others, or because one fears to endanger one's own interest by
    • comes from our own inner life (moral autonomy). In this case we hear
    • the highest. On nearer consideration, we now perceive that at this
    • for whom he cares, comes nearest to living up to the ideal of
    • learn to find themselves. They are free in so far as they obey only
    • announces itself clearly even in the least perfect form of its
    • existence. If men were nothing but beings of nature, the search for
    • the fountain of all morality and the centre of earthly life. State
    • recognition of this fact depends a clear understanding of the
  • Title: PoSA (Poppelbaum): Chapter X
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    • — believing, for example, that God appears in the burning bush,
    • their ears can hear His voice telling them what they are to do and
    • experience. Hence these extra-human moral norms always appear as
    • appear to the Dualist, who holds this view, as dictated by the
    • higher order that lies behind it. Our earthly morality is the
    • only in individual men. What appears as the common goal of a
    • clearly that a being acting under physical or moral compulsion cannot
    • a difficulty may arise from what may appear to be a contradiction. On
    • we see clearly that, in knowledge, man lives and enters into the
  • Title: PoSA (Poppelbaum): Chapter XII
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    • any model nor by fear of punishment, etc., this translation of the
    • is moral technique. It may be learnt in the same sense in which
    • science in general may be learnt. For, in general, men are better
    • tradition. Those which we take over from our ancestors appear to be
    • appears to contradict that fundamental doctrine of modern Natural
    • appears to do so. By evolution we mean the real development of the
    • later out of the earlier in accordance with natural law. In the
    • forms are real descendants of the earlier (imperfect) forms, and have
    • was once a time on our earth, when a being could have observed with
    • consistently, he is bound to maintain that out of earlier phases of
    • formed from the earlier phases is, in itself, sufficient for deducing
    • earlier ones, it is not possible to deduce a single new moral Idea
    • from earlier ones. The individual, as a moral being, produces his own
    • moral Ideas evolve out of the earlier ones, but Ethics cannot
    • manufacture out of the moral principles of an earlier culture those
    • the ten commandments), or through God's appearance on the earth (as
    • bearer of morality.
    • “supernatural” origin. He is bound, in his very search
    • then, has nothing to fear from a Natural Science which understands
  • Title: PoSA (Poppelbaum): Chapter XIII
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    • the good when it is clearly contrasted with evil. Moreover, evil is
    • sees, hears, etc., so long as he has not understood it. The
    • clear out of the way those factors which falsify our judgment about
    • clearly whether, up to the moment of his inquiry, there has been a
    • because he is ambitious, but in recollection they appear to him in a
    • clear to himself that the public recognition which he craves is a
    • the facts. If the facts do not bear out the calculation, he asks his
    • man has learnt that the selfish striving after pleasure cannot lead
    • has cleared for them.
    • only rational goal. And if we accept the view that the real bearer of
    • Somebody else must bear in his stead the agony of his existence. And
    • bearer of all pain, it follows that to commit suicide does not in the
    • which it bears to the intensity of the hunger.
    • how large a quantity of pain we are willing to bear in order to gain
    • be more easily able to bear a period of hunger than one who does not
    • realization even when, along with it, we have to bear an even greater
    • factor the quantities of pain which we have to bear in the pursuit of
    • long as they are able to bear the opposition of pains and agonies.
    • objects which he desires, so long as he can bear the inevitable
    • seller wishes to clear out his stock — I shall not hesitate a
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  • Title: PoSA (Poppelbaum): Chapter XIV
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    • appears as a member of a natural whole (race, tribe, nation, family,
    • The genus explains why something in the individual appears in the
    • conformable to their nature. To all who fear an upheaval of our
  • Title: PoSA (Poppelbaum): Chapter XV
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    • appearance due to perception. Man can find his existence as a
    • intuitive thought. Thinking destroys the mere appearance due to
    • percepts is but an appearance conditioned by our organization (cp. p.
    • appearance of perception, has at all times been the goal of human
    • appears to perception, the other to intuition. Only the union of the
    • discover, in order thence to learn the aims to which he ought to
    • These are the actions which appear as realizations of ideal
    • which I have published since this present book appeared. The
    • Spirit. This is the reason why it appears to the author that no one
  • Title: PoSA (Poppelbaum): Editors Note to the 1st Translated Edition
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    • which was published in Germany some twenty years ago.
    • and kindred subjects has caused people to forget his earlier work
  • Title: PoSA (Poppelbaum): Editors Preface to the 4th Edition, 1939
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    • view. He is very grateful to the earlier translation, which still
    • Hoernlé has now for many years held the Professorship of
  • Title: PoSA (Poppelbaum): Preface to the Revised Translation, 1939
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    • clear in English, by choice of words, the distinction which exists in
  • Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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    • unfathomable life of ours. Thus it would appear that there is a kind
    • wrote it twenty-five years ago. To-day, once again, I have to set
    • account in my later writings, I would ask him to bear in mind that it
    • research, but first to lay the foundations on which such results can
    • to do with the results of my researches into the Spiritual Realm. But
    • now, after a lapse of twenty-five years, to republish the contents of
    • made only where it appeared to me that I had said clumsily what I
    • For many years my book has been out of print. In spite of the fact,
    • twenty-five years ago about these problems still seem to me just as
    • years with researches into the purely Spiritual Realm prevented my

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