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Query was: ether

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  • Title: PoSA (English/RSPC1949): Appendix I
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    • together in the single question, ‘How many tables?’
    • alone together in a room, how many distinct persons are there? If you
    • reality. (3) When two persons are alone together in a room, how many
  • Title: PoSA (Poppelbaum): Appendix II
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    • I do not want to omit it altogether, because the suggestion keeps
    • altogether omitted here, because they seem to me to-day wholly
    • convinced that one cannot do without soaring into the ethereal realm
    • art, is related to freedom; what freedom is; and whether we do, or
  • Title: PoSA (Poppelbaum): Chapter I
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    • justifiable to lump together actions of this kind with those in which
    • opponents of freedom never ask themselves whether a motive of action
    • question is just whether reason, purposes, and decisions exercise
    • matter to me whether I can do a thing or not, if I am forced by the
    • motive to do it? The primary question is, not whether I can do a
    • thing or not when impelled by a motive, but whether there are any
    • indifferent as to whether I can also do it. And if, through my
    • whether I can carry out a decision once made, but how the decision is
  • Title: PoSA (Poppelbaum): Chapter II
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    • are indissolubly bound together, so that there is no need to marvel
    • mere effects we must include the senses themselves together with the
  • Title: PoSA (Poppelbaum): Chapter III
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    • consider whether this activity of mine really proceeds from my own
    • independent being, or whether those modern physiologists are right
    • processes which are given independently of us. Whether this activity
    • is really ours, or whether we are determined to it by an unalterable
    • to be ours. We know for certain that together with the objects we are
    • question whether thinking or something else is the chief factor in
    • different one. Whether, for this purpose, I make observations of my
    • does not matter for my argument whether my concepts of thunder and
    • all other processes, are there independently of me. Whether they be
    • it may have in addition, whether it come from God or from elsewhere,
    • thinking activity. From here I can go on to ask whether other things
    • question is whether we can also grasp anything else through it.
    • and see whether we cannot advance from the later to the earlier. As
    • say it is impossible to ascertain with certainty whether our thinking
    • one. It would be just as intelligent to raise doubts as to whether a
    • be in doubt as to whether thinking is rightly employed, just as I can
    • doubt whether a certain tree supplies wood adapted to the making of
    • wrong. I can understand anyone doubting whether, by means of
  • Title: PoSA (Poppelbaum): Chapter IV
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    • belonging together. When the object disappears from the field of his
    • experiences together.
    • nearer together than those where I stand. My percept-picture changes
    • whether there is any objective basis for them at all. When we know
    • is altogether lost sight of. It has been said that we perceive, not
    • stimulated, light sensations result, irrespective of whether the
  • Title: PoSA (Poppelbaum): Chapter V
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    • dream which hangs together in a dream of itself.” (Cf. Fichte,
    • Whether he who believes
    • more behind this dream, or whether he relates his representations to
    • perception. It makes no difference whether or no the percept, in
    • stands altogether aloof from them and contemplates them. The picture
    • at the same time as, and together with, the percept. To such a spirit
    • the content of this concept whether it is grasped in A's
    • together constitute the whole thing.
  • Title: PoSA (Poppelbaum): Chapter VI
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    • together with them to one and the same world. The stream of the
    • altogether outside the range of percepts. Just as we can say that the
  • Title: PoSA (Poppelbaum): Chapter VII
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    • subjectivity. If, however, we regard all percepts, taken together,
    • of an infinitely fine substance, called ether, or the like. What we
    • additional, or altogether different, senses. Those who like to
  • Title: PoSA (Poppelbaum): Chapter IX
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    • feelings. Whether a representation which enters my mind at this
    • my characterological disposition. Whether I shall make a certain
    • whether it gives me pleasure or pain.
    • of an action, I pass over into willing, irrespective of whether the
    • concept was already in me beforehand, or whether it only enters my
    • whether it was present in the form of a disposition in me or
    • moral principles, always asking whether this or that principle is
    • and of no moral code, whether I shall perform this action or not. I
    • intellect whether my action is good or bad; I perform it, because I
    • a moral being, but the examination of whether it is a good or an evil
    • free. Every other part of an act, whether done under the compulsion
    • that a social community is possible only if all men are held together
    • long as it is not free. Whether the compulsion of man's unfree nature
    • is effected by physical force or through moral laws, whether man is
  • Title: PoSA (Poppelbaum): Chapter X
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    • Realism destroys freedom by subjecting man to authority, whether it
    • his life his full nature, it considers idle the dispute whether man,
    • asks whether, in the course of this development, the stage of the
    • whether a thinker says that for him the world is not restricted to
    • No, what matters is whether he develops concepts which are applicable
  • Title: PoSA (Poppelbaum): Chapter XI
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    • from without (and it does not matter, in this context, whether it be
  • Title: PoSA (Poppelbaum): Chapter XII
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    • the world-ether during that infinitely long period. [That on this
    • tautology.” Whether I am able to do, i.e., to
    • if anything other than I myself (whether a mechanical process or
  • Title: PoSA (Poppelbaum): Chapter XIII
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    • he hopes to discover whether there is more pain or more pleasure in
    • and then to get rid of it altogether.” Human beings are members
    • inquire whether the balance is on the side of pleasure or of pain, we
    • subjective standard of feeling. I must feel whether the sum of my
    • who want to settle by calculation whether the sum total of pleasure
    • clearly whether, up to the moment of his inquiry, there has been a
    • multitude, irrespective of whether subsequently he himself, or some
    • actual intensities, regardless of whether they are based on illusions
    • are to decide whether to carry on the business of life or not, we
    • pleasure, in order to see whether the former can be measured by the
    • but this value would never become altogether nil. If the
    • proportionately against the pain. The question is not whether the
    • pleasure to be gained is greater than the pain, but whether the
    • and descent; but I reflect whether, after having overcome all
    • not at all whether there is a surplus of pleasure or of pain, but
    • whether the desire for pleasure is sufficiently intense to overcome
    • intensity. We know whether we derive more pleasure from a good cigar
    • activity dependent on whether pleasure or pain shows a surplus, are
    • indifferent to us. If it is a question whether, after the day's work,
    • And I abandon the activity altogether if the scales incline towards
    • Maximum number of matches per file exceeded.
  • Title: PoSA (Poppelbaum): Chapter XIV
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    • general functions of womanhood. So long as men debate whether woman,
  • Title: PoSA (Poppelbaum): Chapter XV
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    • subjective nor objective, but a principle which holds together both
    • of others. In other words, he must either cease acting altogether, or
    • question would be whether, from the exclusive point of view of
  • Title: PoSA (Poppelbaum): Preface to the Revised Translation, 1939
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    • the ambiguous English term “idea” had to be altogether
  • Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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    • revised edition. Again and again I have asked myself whether I ought

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