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Query was: life

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  • Title: PoSA (Poppelbaum): Appendix II
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    • Truth seek we both — Thou in the life without thee and around;
    • will satisfy us which springs from the inner life of the personality,
    • also be led out of these arid concepts into concrete life. I am fully
    • of concepts, if one's experience is to penetrate life in all
    • the sweetest enjoyments of life. The Oriental sages make their
    • disciples live for years a life of resignation and asceticism before
    • oneself awhile from the immediate impressions of life, and to betake
    • The spheres of life are
    • many, and for each there develop special sciences. But life itself is
    • back once more to the fullness of life. The scientific specialist
    • is here infused with organic life. The special sciences are stages on
    • composing, the rules of theory become the servants of life, of
    • technique. Abstract thinking thus gains concrete individual life.
    • Ideas turn into life-forces. We have no longer merely a knowledge
    • does not conceive the relation between science and life in such a way
  • Title: PoSA (Poppelbaum): Chapter I
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    • one of the most important questions for life, religion, conduct,
    • be able to determine one's life and action by purposes
  • Title: PoSA (Poppelbaum): Chapter II
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    • opposition. The history of our spiritual life is a continuous seeking
  • Title: PoSA (Poppelbaum): Chapter III
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    • everyday occurrences making up the continuous current of my life, the
    • our ordinary spiritual life.
    • not notice the thinking which goes on in our ordinary life is no
    • and so far presupposes it; in the ordinary course of life, however,
  • Title: PoSA (Poppelbaum): Chapter IV
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    • this — that whereas throughout life you have had countless
    • everyday life, as well as in the spiritual development of mankind.
    • find in the history of human spiritual life another edifice of
  • Title: PoSA (Poppelbaum): Chapter V
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    • transforms itself into a wonderful dream, without a life which is the
    • that he recognizes immediate life to be a dream, postulates nothing
    • actual things, is immaterial. In both cases life itself must lose all
    • then our everyday life would be like a dream, and the discovery of
    • conscious life. Every adherent of this view fails entirely to see
    • charged with the lack of insight referred to here. He accepts life as
    • no significance in its life appears equal in value to the most
    • life. Once we know how to think of the world, it will be an easy task
    • outside in the world and directed towards his inner world, the life
    • through the life of his representations, we can hardly escape from
  • Title: PoSA (Poppelbaum): Chapter VI
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    • whole life would flow along in monotonous indifference. Could we only
    • regard the life of feeling as something more richly saturated with
    • reply to this is that the life of feeling, after all, has this richer
    • life of feeling can be of value only if, as percept of my Self, the
    • Our life is a continual
    • depths of our own life and allow our feelings to resound with our
    • the universal life. True individuality belongs to him who reaches up
    • gives our conceptual life at once an individual stamp. Each one of us
    • range of percepts peculiar to his place in life.
    • A life of feeling,
    • the life of feeling. Feeling is the means whereby, in the first
    • instance, concepts gain concrete life.
  • Title: PoSA (Poppelbaum): Chapter VII
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    • impossible to reduce the rich concrete life of experience to
    • fictitious world of atoms. And then astonishment arises that life
    • our place in life, we are prevented from perceiving the things
    • species is maintained. The life-principle permeating the organic
    • from their ability to get on with one another in practical life. From
    • sufficient for practical life.
    • Just as life needs unconscious sleep alongside of conscious waking
  • Title: PoSA (Poppelbaum): Chapter VIII
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    • The Factors of Life
    • thinking is a determination of our personality in life. Through it we
    • genuinely in the life of feeling than in the purely ideal element of
    • its second factor, the concept or Idea. This is why, in actual life,
    • knowledge only mediately. The development of the life of feeling,
    • part in the universal world-life. Through thinking it relates purely
    • attention. Nothing but the lifeless abstract, the corpse of living
    • of which are “full of life.” We are tempted to regard it
    • the true life in thinking, we learn to understand that the
    • even be compared with the inward wealth of this life of thinking,
    • attitude of soul, should appear lifeless and abstract. No other
    • in recollection; it is as if the life of the soul had dried out. But
  • Title: PoSA (Poppelbaum): Chapter IX
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    • act on the characterological disposition of a man gives to his life a
    • individual's life, that is, of the content of his representations and
    • course of my individual life, come in contact with percepts, that is,
    • experiences, on my inner nature (development) and place in life,
    • and on my environment. My life of feeling more especially determines
    • disposition, that is, if during my past life I have formed the
    • in the moral life can be discovered by finding out the elements of
    • which individual life is composed.
    • individual life is that of perception, more particularly
    • life is the immediacy with which the percept releases the act of
    • originally only to the life of the lower senses, may, however, become
    • human life is feeling. Definite feelings accompany the percepts of
    • level of life is to think and to form representations. A
    • in the course of my life, I regularly connect certain aims of my will
    • situations in life, that, in any given instance, we omit all
    • individual life is that of conceptual thinking without reference to
    • the moral spring of action characteristic of this level of life. The
    • accordance with what he regards as one of life's good things (luxury,
    • may guide the individual's moral life without his worrying himself
    • comes from our own inner life (moral autonomy). In this case we hear
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  • Title: PoSA (Poppelbaum): Chapter X
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    • with his eyes and grasp with his hands, demands for his moral life,
    • to him the conceptual content of his moral life in a perceptible way
    • being an absolute power in one's own inner life. What man first
    • existence is a life of suffering, believes that this Divine Being has
    • his life his full nature, it considers idle the dispute whether man,
    • man's activity in thinking will seem to lose all individual life.
    • Knowledge is to the former, the moral life to the latter, an
  • Title: PoSA (Poppelbaum): Chapter XI
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    • World-Purpose and Life-Purpose
    • the manifold currents in the spiritual life of humanity there is one
    • arbitrary assumptions. But even life-purposes which man does not set
    • human life has no other purpose and destination than the one which
    • life? Monism has but one answer: The task which he gives to himself.
    • moment, is that which I choose for myself. I do not enter upon life's
    • natural life there is a high degree of purpose and plan unmistakable
    • fairy-land, in which life would not be confronted by death, growth by
    • life. And when we characterize as erroneous the attempt to conceive
  • Title: PoSA (Poppelbaum): Chapter XII
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    • they no longer regulate life, but have already regulated it. They
    • organism's life, deduces general rules, on the basis of which it
    • der Ethik.) This comparison is mistaken, because our moral life
    • cannot be compared with the life of the organism. The function of the
    • natural endowments and different conditions of life demand both a
    • been endowed with a sufficiently long span of life. Similarly,
    • traced back to a continuous supernatural influence upon moral life
    • to the moral life.
    • regard only these as natural. He is bound to look on the life of
    • life.
  • Title: PoSA (Poppelbaum): Chapter XIII
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    • The Value of Life (Optimism and Pessimism)
    • destination of life (cp. pp. 147 ff.) is the question concerning its
    • maintains that life is full of misery and agony. Everywhere pain
    • optimistic standpoint, then, life is worth living. It is such as to
    • our age, to base his world-view on experience. By observation of life
    • friendship and family life, honour, reputation, glory, power,
    • religious edification, pursuit of science and of art, hope of a life
    • this miserable life a second time. Now, since Hartmann does not deny
    • but God's pain itself, for the life of the world as a whole is
    • identical with the life of God. An All-wise Being can aim only at
    • moral life for men, therefore, will consist in taking part in the
    • continuation the supply of fresh means of life in the form of
    • true. To have no striving in one's life causes boredom, and boredom
    • value of the life of every being can be set down only according to
    • affects its life — or, in other words, that its total estimate
    • of its own life, with regard to its subjective feelings, should be
    • calculate, and what matters for the real valuing of life is what we
    • necessary, in order to arrive at a correct valuation of life, to
    • surplus of pleasure or of pain in his life. He has to eliminate two
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  • Title: PoSA (Poppelbaum): Chapter XIV
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    • individual in the other. In practical life this does less harm to men
    • needs of woman. A man's activity in life is determined by his
    • sex, a woman is able to shape her life individually, just as she
    • both from the generic characteristics of animal life, and from the
    • has its root. To put this differently: the moral life of humanity is
  • Title: PoSA (Poppelbaum): Chapter XV
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    • fundamental forces of the cosmos keep turning the wheel of our life.
    • life of the cosmos. The unity of the conceptual world which contains
    • and lives in them all. Monism finds this universal Divine Life in
    • one's life with the content of thought is to live in Reality, and at
    • develops at all beyond a life absorbed in sensuous instincts and in
    • if on the basis of inner experience we may attribute to the life of
    • journey through life, we cannot but expect. The only point open to
  • Title: PoSA (Poppelbaum): Contents
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  • Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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    • are two fundamental problems in the life of the human soul, to which
    • comes to meet him by way of life or of science, which, he feels,
    • gained, is capable of becoming part and parcel of the very life of
    • unfathomable life of ours. Thus it would appear that there is a kind
    • inner life as well as by the kinship of its own life with the whole
    • life of the human soul.
  • Title: PoSA (Poppelbaum): Seelische Beobachtungs
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    • The Story of My Life

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