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  • Title: PoSA (English/RSPC1949): Appendix I
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    • Hegel's Universalistic Panlogism with Hume's Individualistic Phenomenalism
  • Title: PoSA (Poppelbaum): Appendix II
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    • confidence in developing our individual powers. He who is tortured by
    • truths which we do not wholly comprehend. But the individuality which
    • how much of a stereotypical attitude which lacks all individuality is
    • technique. Abstract thinking thus gains concrete individual life.
    • results. The final aim of an individual can never be the cultivation
  • Title: PoSA (Poppelbaum): Chapter III
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    • objective nexus and the relations of the individual objects, that is
  • Title: PoSA (Poppelbaum): Chapter IV
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    • never to say that my individual subject thinks but rather that I
    • determines himself also as an individual, standing over against the
  • Title: PoSA (Poppelbaum): Chapter V
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    • constitution of human individuals, then we have to do, not with
    • us and things. Neither would there be any individual objects for us.
    • individual like our sensing and feeling; it is universal. It receives
    • an individual stamp in each separate human being only because it
    • comes to be related to his individual feelings and sensations. By
    • individual men are distinguished from one another. There is only one
    • two in his own individual way.
    • element which welds each man's special individuality into one whole
    • as an individual, that is to say, his knowledge, which is the
    • knowledge, who becomes an individual only through his identity with
    • the purely conceptual field of concepts into concrete individual
  • Title: PoSA (Poppelbaum): Chapter VI
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    • Human Individuality
    • therefore, an individualized concept. And now we can see how real
    • a percept an individualized form, a relation to this particular
    • percept. In this individualized form which carries with it, as an
    • individualized concept with its characteristic relation to the same
    • The man who has the greater number of individualized concepts will be
    • our individual Ego. The expression of this relation to us as
    • individuals is feeling, which manifests itself as pleasure or
    • us individuals. Were we merely thinking and perceiving beings, our
    • pain, that we live as individuals whose existence is not exhausted by
    • meaning only for my individual self. For the universe as a whole my
    • our own individual existence. The farther we ascend into the
    • universal nature of thinking where the individual, at last, interests
    • the universal life. True individuality belongs to him who reaches up
    • before us as devoid of any trace of individual colouring as if they
    • gives our conceptual life at once an individual stamp. Each one of us
    • Our organization is, indeed, a special, definite, individual thing.
    • degrees of intensity, with his percepts. This is just the individual
  • Title: PoSA (Poppelbaum): Chapter VII
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    • with the individual spirit (as things-in-themselves) of each of us,
    • individual tulips, which we see or can see, are real. The Idea of the
    • individual, and which is the reason why from the individual a new
    • of the so-called individual spirit), he is basing his assertion on
    • similarity of the world-pictures of different human individuals. He
    • out to be like that which another individual is also building up out
    • another of the “Individual Spirits” underlying the single
    • representation is an individualized concept.” It has been
  • Title: PoSA (Poppelbaum): Chapter VIII
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    • entirely individual, something equivalent to a percept. Hence a
    • elevate feeling, which is individual, into a universal principle.
    • individual activity. It is the relation of the external world to the
    • the individual relation of the Self to what is objective. Whatever in
    • be experienced only individually the fundamental factor of the world.
    • perception, the latter presenting itself as an individual experience
    • individual subject, be immediately experienced. It assumes
  • Title: PoSA (Poppelbaum): Chapter IX
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    • individual. The motive of an act of will may be a pure concept, or
    • a representation. General and individual concepts (representations)
    • become motives of will by influencing the human individual and
    • different individuals differently. They impel different men to
    • individual make-up of human beings. This individual make-up we will
    • individual's life, that is, of the content of his representations and
    • course of my individual life, come in contact with percepts, that is,
    • which individual life is composed.
    • individual life is that of perception, more particularly
    • sense-perception. This is the stage of our individual lives in which
    • individual life is that of conceptual thinking without reference to
    • spring of action is no longer something purely individual, but the
    • of pleasure for the acting individual. Pleasure itself, however,
    • individual happiness, is called Egoism. The attainment of this
    • individual happiness is sought either by thinking ruthlessly only of
    • happiness of other individuals (Pure Egoism), or by promoting the
    • may guide the individual's moral life without his worrying himself
    • individual moral aims conceived by an act of pure intuition.
    • genuine individual willing.
    • mean death to all individual impulses of action. The norm for me can
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  • Title: PoSA (Poppelbaum): Chapter X
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    • necessity, the human individual and all that belongs to him. On that
    • world-order on the part of rational, self-conscious individuals is it
    • itself in the human individual. In so far as man follows the impulses
    • own human ends. Moreover, each individual pursues his own particular
    • only in individual men. What appears as the common goal of a
    • individual members, and most commonly of a few outstanding men whom
    • consciousness in an uniquely individual way. If we cannot get beyond
    • for his voluntary actions, he individualizes a member of the world of
    • cognitive Ideas and the individual character of moral Ideas becomes,
    • universally valid, and individualized experience of this universal
    • man's activity in thinking will seem to lose all individual life.
  • Title: PoSA (Poppelbaum): Chapter XI
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    • human purposiveness, we mean that the individual sets purposes before
    • composed of these individual purposes. This result is something
    • higher than its component parts, the purposes of individual men.
  • Title: PoSA (Poppelbaum): Chapter XII
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    • after they have first been produced by the individual. But, then,
    • as dietetic rules. For they apply to individuals, and not, like
    • being I am an individual and have laws which are wholly my own. [When
    • point. In so far as I am an individual, I need no diet. Dietetic
    • general laws of the genus. But as an individual I am not a specimen
    • from earlier ones. The individual, as a moral being, produces his own
    • Ethical Individualism,
    • and without a gap in its uniform evolution, up to the individual as a
    • However true it is that the moral Ideas of the individual have
    • the individual is morally barren, unless he has moral Ideas of his
    • Individualism, which I have developed on the basis of the preceding
    • individual's own. Moral processes are, for Monism, products of the
    • Ethical Individualism,
    • individual action. The consistent Evolutionist does not easily fall a
    • Ethical Individualism,
  • Title: PoSA (Poppelbaum): Chapter XIII
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    • individual satisfaction (egoism) is a folly, and that he ought to be
    • fulfilment of the striving causes pleasure in the individual who
    • human activity. The work of every single individual and the whole
    • man's moral imagination. Only he who does not consider the individual
    • action consists, not in the extirpation of a one-sided individual
    • individual will, is to ignore the fact that these ideals are as much
    • value of life nothing except what each individual regards as such by
    • the measure of his own will. A value of life which the individual
    • looks upon the individual who recognizes his own being in all its
    • issuing from man's essential nature. Ethical Individualism is well
  • Title: PoSA (Poppelbaum): Chapter XIV
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    • Individuality and Genus
    • individuality stands in apparent conflict with the facts, that he
    • individuality possible at all? Can we regard man as a whole in
    • activity of the individual member are determined by the character of
    • the tribe. Hence the physiognomy and the conduct of the individual
    • man is so or so, we are referred from the individual to the genus.
    • The genus explains why something in the individual appears in the
    • human race, when experienced by the individual in the right way,
    • to be made to restrict it. The individual develops qualities and
    • individual who can be explained only through himself. If a man has
    • is individual.
    • individual in the other. In practical life this does less harm to men
    • humiliating because it is not determined by the individual
    • individual capacity and inclination, whereas a woman's activity is
    • social structure, should women be treated as individuals and not as
    • sex, a woman is able to shape her life individually, just as she
    • de-individualized, first by the school, and later by war and
    • that of man's loss of individuality through school and profession.]
    • limit beyond which they begin to be individuals whose activity rests
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  • Title: PoSA (Poppelbaum): Chapter XV
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    • human individual is not actually cut off from the universe. He is a
    • perception and assigns to our individual existence a place in the
    • human individuals (cp. p. 64 ff.). According to Monistic principles,
    • every human individual regards every other as akin to himself,
    • “lion” as there are individuals who form the thought of
    • in a multiplicity of individuals. So long as man apprehends himself
    • individuals are distinguished one from another also by the
    • his own individual purposes, but he pursues the aims which his own
  • Title: PoSA (Poppelbaum): Contents
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  • Title: PoSA (Poppelbaum): Preface to the Revised Translation, 1939
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    • individual way (“Vorstellung”) is here called a

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