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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
  • Maximum number of matches per file exceeded.
• 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