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  • Title: PoSA (English/RSPC1949): Appendix I
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    • conscious access. In this transcendent world exist the unknown agents
    • which cause the world in my consciousness. In it, too, exists my own
    • my consciousness. In it, lastly, exists the essential being of the
    • as existing before me, is nothing but the world of my consciousness,
    • persons likewise exist only within my consciousness.
    • view, which regards perceived phenomena as real things existing
    • experience. Existing beyond the sphere of human consciousness, they
    • existence? If the answer is ‘continuous,’ we have before
    • strictly, he ought to regard these perceptual contents as existing
    • themselves as continuously in existence as soon as they are
    • permeated by the results of thinking. Hence continuity of existence
  • Title: PoSA (Poppelbaum): Appendix II
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    • enhance the existential value of human personality. The true value of
  • Title: PoSA (Poppelbaum): Chapter I
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    • October or November, 1674, “I call a thing free which exists
    • necessary, is free because he exists only through the necessity of
    • exist and to act in a fixed and definite manner. To perceive this
    • determined by external causes to exist and to act in a fixed and
    • non-existent. The volition, it is explained, is, indeed, the cause of
  • Title: PoSA (Poppelbaum): Chapter II
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    • at the appearance in man of these two modes of existence, seeing that
    • satisfied with itself and content to accept its own existence? The
    • independent existence and regards it merely as a product of Spirit.
  • Title: PoSA (Poppelbaum): Chapter III
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    • I contrast it with myself as something the existence of which is
    • indubitable existence; and that is my thinking. Whatever other origin
    • is, that it is, that it exists. What kind of existence, in detail, it
    • in which we can speak of its existence. An experienced process may be
    • In short, I cannot say in what sense it exists. I can never read off
    • the kind of existence from the process itself, for I can discover it
    • the reason of the existence of which I can gather from itself. Such
    • existence by the determinate and self-contained content of my
    • exist in the same or in some other sense.
    • after all exists, and if we have to create it over again, we must
    • instance. We should have to borrow from Nature as it exists the
    • conditions of existence for the Nature which we are about to create.
    • not yet exist could be created without prior knowledge.
    • observed: the existence of all other objects is provided for us
    • must seek a firm basis for the understanding of what is existent.
    • of concepts, we cannot start from the elements of existence which
  • Title: PoSA (Poppelbaum): Chapter IV
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    • myself, as “subject,” exist by the grace of thinking.
    • apprehension, as things having an existence wholly independent of
    • exists and occurs (by itself) exactly as he observes it. To this
    • subjective organization, that it has no kind of existence apart from
    • we are no longer able to believe in the existence of a world apart
    • actually perceived by me, or do not exist in my mind or that of any
    • other created spirit, they must either have no existence at all or
    • heard. Extension, form, and motion exist as little as colour and
    • even though figure, colour, sound, etc., have no existence except
    • within the act of perception, yet there must be things which exist
    • the objects of my perceptions exist only through me, and indeed only
    • representing. What I take as a table no longer exists, according to
    • “world” exists only in spirits. What the naive man calls
    • the outer world, or corporeal nature, is for Berkeley non-existent.
    • of any conviction that nothing beyond these representations exists,
    • them, exist also outside our consciousness. Physics, Physiology, and
    • any longer be found of what exists outside me and originally
    • things would exist for us, had we no sense-organs. No eye — no
    • which the naive man regards as existing outside him, in space.
    • existence. But now I observe that it disappears with my act of
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  • Title: PoSA (Poppelbaum): Chapter V
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    • consciousness and exist independently of him, whereas the percepts,
    • the philosopher, as Critical Idealist, admits real existence at all,
    • then his sole aim is to gain knowledge of this real existence
    • non-existent since we can know nothing of it.
    • representation of my I. Whoever denies that things exist, or, at
    • existence, or the knowledge, of one's own personality. This is how
    • means for investigating indirectly the world of the I existing in
    • the details within it. If he admits the existence of a real Ego at
    • serious, however, for the Illusionist who denies the existence of an
    • the shape given to me, continues to exist before and after my forming
    • regarded, not as part of the things, but as existing only in men's
    • exist quite apart from a perceiving subject, but the concept appears
    • It would have to ascribe to the concept an existence indivisibly
    • The breach between perception and thinking exists only from the
    • First of all, he is a being among other beings. His existence belongs
    • existence were so linked with things that every world occurrence were
    • higher sphere, determines my finite existence. Our thinking is not
    • into us out of the general world-existence.
    • in us, reaches out beyond our separate existence and relates itself
    • to the general world-existence, gives rise to the desire for
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  • Title: PoSA (Poppelbaum): Chapter VI
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    • exist. We certainly are not the external things, but we belong
    • of my body are the same as those which exist outside. I am,
    • of sense-organs the whole process would not exist at all? All those
    • pain, that we live as individuals whose existence is not exhausted by
    • our own individual existence. The farther we ascend into the
  • Title: PoSA (Poppelbaum): Chapter VII
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    • existence into two spheres, each of which has its own laws, and it
    • Every kind of existence
    • can know only that such a content exists, but not what it is. In
    • intelligible how consciousness can come into existence through their
    • no explanation. They exist and act on one another according to laws
    • which thinking can discover. They exist in indivisible unity with
    • the arising of the act of knowledge thus exist through and for
    • exists that cannot be perceived” is, in fact, the
    • its converse: “Everything which can be perceived exists.”
    • reference to the existence of things that the naive man regards
    • the sensible world, viz., their form of existence, which was
    • exist to provide ideal counterparts of percepts. For the things
    • the existence of something ideal by the side of percepts. It must
    • conceiving their existence as analogous to that of objects of sense.
    • transfers a form of existence (the perceptible existence) to a sphere
    • existence, viz., sense-perception, is lacking.
    • his mind to acknowledge, in addition to the sphere for the existence
    • existence of another sphere for which this instrument fails, and
    • his mind at the same time to acknowledge that the mode of existence
    • existence than that of concepts. If one rejects the untenable part of
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  • Title: PoSA (Poppelbaum): Chapter VIII
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    • lead a purely ideal existence. Through it we feel ourselves to
    • merely a feeling of existence; and it is only in the course of our
    • of Self emerges from within the faint feeling of our own existence.
    • comes to believe that in feeling he grasps existence immediately, in
    • process quite immediately. The mode of existence presented to him by
    • Metaphysical Realism when it asserts the existence of will also in
    • the existence of which, nevertheless, subjective experience is the
  • Title: PoSA (Poppelbaum): Chapter IX
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    • exist in the moment of action; it has first to be produced by
    • existence. If men were nothing but beings of nature, the search for
    • content of his existence is not determined without him. His true
    • concept in his outward existence. Hence man's intellectual as well as
    • its inborn concept (the law of its existence and action), but in
    • only form in which a man can exist. The freedom of the spirit is
    • better than those already existing, he will try to put them into the
    • formula: Man exists only in order to realize a moral world-order
    • just as horns do not exist for the sake of butting, but butting
    • because of horns, so man does not exist for the sake of morality, but
    • morality exists through man. The free man acts morally because he has
    • and society exist only because they have necessarily grown out of the
    • than that the butting which is the result of the existence of horns,
    • individual must degenerate if he leads an isolated existence outside
  • Title: PoSA (Poppelbaum): Chapter X
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    • self-existent metaphysical entities. They are analogous to the
    • existence is a life of suffering, believes that this Divine Being has
    • existence is the incarnation of the Godhead. The world-process is the
    • actually existing antithesis a piece of man's essential nature
    • action or to existence. And if he were to think out what his concept
  • Title: PoSA (Poppelbaum): Chapter XI
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    • simply does not exist prior to the perceptual factor of the cause.
    • existence at the time when the root originates.
    • by an Idea floating in mid-air or existing outside the being, in the
    • comes into existence as an object of perception linked with a
    • rejection of an absolute Cosmic Being, whose existence can never be
  • Title: PoSA (Poppelbaum): Chapter XII
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    • intermediate link is given from the outset. Motives exist in his
    • action exists in general conceptual form (e.g., Thou shalt do
    • percepts, but transforms already existing percepts and gives them a
    • percept-picture (its hitherto existing mode of working to which one
    • non-existing, actions. Hence, it is very well possible for men
    • Science, over and above this science, cannot exist.
    • when discovered. Moral laws, on the other hand, do not exist
    • world like everything else that exists, and their causes must be
    • extra-mundane God whose existence is only inferred) determines my
  • Title: PoSA (Poppelbaum): Chapter XIII
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    • world is the best conceivable which could exist at all, and that to
    • that exists displays harmonious and purposive co-operation and is
    • outweighs pleasure, sorrow outweighs joy. Existence is a burden, and
    • non-existence would, from every point of view, be preferable to
    • existence.
    • every definite content is gone from our lives. Existence is filled
    • release from pain, and since all existence is pain, at release from
    • existence. Hence the purpose of the creation of the world is to
    • transform existence into the non-existence which is so much better.
    • pain, a battle which ends with the annihilation of all existence. The
    • annihilation of existence. The reason why God has created the world
    • a rich relative of whose existence he had not the faintest idea, he
    • pleasure exist only in so far as they are actually being felt.”
    • pain that life is no enjoyment and non-existence preferable to
    • existence.
    • annihilation of existence and salvation through non-existence are the
    • Somebody else must bear in his stead the agony of his existence. And
    • existence of the desire for nourishment. But we should still have to
    • struggle for existence. Granted that the needs of life are, at every
    • corresponding quantity of pleasure exists, even though in the
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  • Title: PoSA (Poppelbaum): Chapter XV
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    • apprehend this part of the universe as a self-existing thing, because
    • independent, self-existing thing, a monad which gains all its
    • all partial existence in the universe reveals itself as a mere
    • appearance due to perception. Man can find his existence as a
    • perception and assigns to our individual existence a place in the
    • exists in this abstract form solely because of our organization, just
    • itself, has no existence; it exists only as a member in the immense
    • who believe that this world cannot have the ground of its existence
    • transcendent ground of existence, the counsels of which he might
  • 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

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