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• Title: PoSA (English/RSPC1949): Appendix I
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  • presence or living thinking - new thinking - by which all human activity
  • natural progression of human thinking. With the main body of this
  • is striving for clearness about the essential nature of man and his
  • discussion of which certain philosophers demand as necessary to a
  • fellow-man who confronts me. Whatever passes in the consciousness of
  • my fellow-man corresponds to a reality in his transcendent essence
  • consciousness this fusion manifests itself in that, so long as I
  • thinking and perceiving. This applies to many other problems which
  • Eduard von Hartmann on
  • Eduard von Hartmann rejects this position as untenable. This is
  • outside the human consciousness. This, urges von Hartmann, implies a
  • Transcendental Idealist. As such, says von Hartmann, I am obliged to
  • within the human consciousness. But, if developed with unflinching
  • consciousness. The objects of other human minds, too, I am then
  • according to von Hartmann, is the third, viz., Transcendental
  • experience. Existing beyond the sphere of human consciousness, they
  • representational. Eduard von Hartmann maintains in the monograph
  • table, how many distinct tables are there? The Naive Realist answers
  • together in the single question, ‘How many tables?’
  • alone together in a room, how many distinct persons are there? If you
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• Title: PoSA (Poppelbaum): Appendix II
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  • presence or living thinking - new thinking - by which all human activity
  • willing to seek truth nowhere but out of the depths of human nature.
  • scientific manner of thinking of our contemporaries.] Of the
  • believe; we want to know. Belief demands the acceptance of
  • of knowledge even into the immature human being, the child. We seek
  • prevalent everywhere. But I know also that many of my contemporaries
  • demands pious exercises and ascetic practices as a preparation for
  • many, and for each there develop special sciences. But life itself is
  • which seeks in the separate sciences the elements for leading man
  • philosophers have been artists in concepts. Human Ideas have been the
  • the most immediate concern of mankind. These pages offer a
  • enhance the existential value of human personality. The true value of
  • the sciences is reached only by showing the human range of their
  • contributes to the all-round unfolding of the whole nature of man.
  • that man must bow down before the Idea and devote his powers
  • the world of Ideas in order to use them for his human aims, which
  • Man must be able to
• Title: PoSA (Poppelbaum): Chapter I
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  • Conscious Human Action
  • presence or living thinking - new thinking - by which all human activity
  • CONSCIOUS HUMAN ACTION
  • man in his thinking and acting a spiritually free being, or is he
  • the freedom of the human will has found enthusiastic supporters and
  • fervour, label anyone a man of limited intelligence who can deny so
  • uniformity of natural law is broken in the sphere of human action and
  • precious possession of humanity, now as its most fatal illusion.
  • Infinite subtlety has been employed to explain how human freedom can
  • be consistent with the laws working in nature, of which man, after
  • the question of the freedom of the human will we are not concerned.
  • valuation of human action and character remains untouched by this
  • exist and to act in a fixed and definite manner. To perceive this
  • many-sided it may be, namely, that everything is necessarily
  • definite manner.
  • continue. Now this is that human freedom which everybody claims to
  • free, and the coward his desire for flight. Again, the drunken man
  • experience teaches us often enough that man least of all can temper
  • definite movement as the result of an impact, is said to compel a man
  • only because man is conscious of his action, that he thinks himself
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• Title: PoSA (Poppelbaum): Chapter II
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  • presence or living thinking - new thinking - by which all human activity
  • human nature. Man is not a self-contained unity. He demands ever more
  • spiritual striving of mankind is nothing but the bridging of this
  • man has brought about. All its efforts consist in a vain struggle to
  • to find it. In so far as man is aware of himself as “I,”
  • the senses, i.e., the Material World. In doing so, man assigns a
  • riddles which belong to Spirit and Matter, man must inevitably
  • at the appearance in man of these two modes of existence, seeing that
  • of his own human nature, he finds himself in an awkward position.
  • When man directs his
  • of which is spiritualistic may feel tempted, in view of man's own
  • simple being manifests itself in a two-fold manner, if it is an
  • manner may at first sight be considered quite unscientific: “Living
  • knows the reverse side too: “Mankind is all in her, and she in
  • all mankind.”
  • considers the human interior as a spiritual entity utterly alien to
  • many who have read thus far will not consider my discussion in
  • have been added about attempts to reconcile man's consciousness and
• Title: PoSA (Poppelbaum): Chapter III
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  • presence or living thinking - new thinking - by which all human activity
  • striving of man, in so far as he is conscious of such striving. The
  • antitheses, the former being for man the most important.
  • activities of the human spirit. Unlike thinking, they must be classed
  • characteristic features of its course, the manner in which the
  • domain of brain physiology. Many people to-day find it difficult to
  • with a blind man. Let him not imagine, however, that we regard
  • normal man has this ability, this observation is the most important
  • philosophy, Descartes, to base the whole of human knowledge, on the
  • that my picture of thinking appeared indeed in a definite manner; but
  • thinking without taking account of its vehicle, the human
  • this, fails to realize that man is not the first link in the chain of
• Title: PoSA (Poppelbaum): Chapter IV
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  • presence or living thinking - new thinking - by which all human activity
  • gained from observation. This is apparent from the fact that, as man
  • first demand is for the concept which fits this observation. It is
  • however many instances we bring under review. Observation evokes
  • If one demands of a
  • from observation alone, one must demand also that it abandon all
  • that thinking is combined with observation. The human consciousness
  • one another. In saying this, we already characterize this (human)
  • or self-consciousness. Human consciousness must, of necessity, be at
  • be a subject because it can think. The activity performed by man as a
  • constitutes the double nature of man. He thinks and thereby embraces
  • being with fully developed human intelligence originated out of
  • through its becoming a percept for me. The manner in which, through
  • The unreflective man
  • same man sees the sun in the morning appear as a disc on the horizon,
  • everyday life, as well as in the spiritual development of mankind.
  • percepts which in those early days were unknown. A man who had been
  • makes no difference to the sun and the planetary system that human
  • of the heavens which human beings have is determined by the fact that
  • one from that of the average man. I should like to call the
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• Title: PoSA (Poppelbaum): Chapter V
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  • presence or living thinking - new thinking - by which all human activity
  • constitution of human individuals, then we have to do, not with
  • Hartmann gives in his work Das Grundproblem der Erkenntnistheorie
  • significance for human minds, i.e., that it is as good as
  • Eduard von Hartmann. [Cognition
  • transcendentally related to the transcendent. Hartmann's theory is
  • The naive man cannot be
  • and of this ready-made world man makes himself a picture. Whoever
  • only when a human being confronts the plant. Quite so. But leaves and
  • manner in which I obtain my knowledge of these elements.
  • Man is a limited being.
  • only single colours one after another out of a manifold colour-whole,
  • an individual stamp in each separate human being only because it
  • head grasps. The naive man believes himself to be the creator of his
  • concepts. It is a fundamental demand of philosophic thinking to
  • does not split up into a multiplicity because it is thought by many
  • persons. For the thinking of the many is itself a unity.
  • element which welds each man's special individuality into one whole
  • are bound to fail. Neither a humanly personal God, nor
  • all belong only to a limited sphere of our observation. Humanly
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• Title: PoSA (Poppelbaum): Chapter VI
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  • Human Individuality
  • presence or living thinking - new thinking - by which all human activity
  • HUMAN INDIVIDUALITY
  • subsequently recall this reference depends on the manner in which my
  • The man who has the greater number of individualized concepts will be
  • the man of richer experience. A man who lacks all power of intuition
  • he ought to bring into relation with them. On the other hand, a man
  • individuals is feeling, which manifests itself as pleasure or
  • the world. But man is meant to be a whole, and knowledge of objects
• Title: PoSA (Poppelbaum): Chapter VII
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  • presence or living thinking - new thinking - by which all human activity
  • into the complete thing. Let us call the manner in which the world
  • his organization, i.e., not of human organization in general,
  • inaccessible to direct knowledge. According to him, man can get only
  • real principles a little more closely. The naive man (Naive Realist)
  • first axiom of the naive man; and it is held to be equally valid in
  • The best proof for this assertion is the naive man's belief in
  • visible to the ordinary man (naive belief in ghosts).
  • reference to the existence of things that the naive man regards
  • thought that very. fine kinds of substances emanate from the objects
  • naive man demands, in addition to the ideal evidence of his thinking,
  • the real evidence of his senses. In this need of the naive man lies
  • God merely “thought.” The naive consciousness demands
  • that God should manifest Himself in ways accessible to
  • is conceived by the naive man as a process analogous to
  • What the naive man can
  • this kind. This Being is thought of as acting in a manner exactly
  • corresponding to that which we can perceive in man himself, i.e.,
  • and which are permanent.
  • Monist will reply: Maybe there are Intelligences other than human; if
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• Title: PoSA (Poppelbaum): Chapter VIII
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  • presence or living thinking - new thinking - by which all human activity
  • world faces man as a multiplicity, as an aggregate of detailed parts.
  • merely one among many other percepts, did not something arise from
  • first manifests itself in the percept of Self. But it is not merely
  • indissolubly bound up with our feeling. This is how the naive man
  • expression of human personality. The Self, through thinking, takes
  • demand, with a certain amount of justice, in addition to a principle
  • activity of the human soul is so easily misapprehended as thinking.
• Title: PoSA (Poppelbaum): Chapter IX
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  • presence or living thinking - new thinking - by which all human activity
  • different when we examine knowledge, or rather the relation of man to
  • immediately presents itself to man, we need but look at our own
  • of man. One recognizes that this organization can produce no effect
  • experience, human thinking occurs only in connection with, and by
  • relation of human organization to thinking. For this organization
  • function: first it restricts the human organization in its own
  • activity which prepares the manifestation of thinking. This explains
  • organism which thinking produces in preparing its manifestation
  • however, emerges here. If the human organization has no part in the
  • organization within the whole nature of man? The effects of thinking
  • is built upon the human organization. The latter is the source of the
  • will issues from the human organization. [The
  • directly conditioned in the human organization. The conceptual
  • will; the spring of action is the permanent determining factor in the
  • become motives of will by influencing the human individual and
  • individual make-up of human beings. This individual make-up we will
  • call, following Eduard von Hartmann, the “characterological
  • disposition.” The manner in which concept and representation
  • act on the characterological disposition of a man gives to his life a
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• Title: PoSA (Poppelbaum): Chapter X
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  • presence or living thinking - new thinking - by which all human activity
  • which he considers does not adequately represent the German
  • naive man who acknowledges nothing as real except what he can see
  • with his eyes and grasp with his hands, demands for his moral life,
  • someone who will impart to him these grounds of action in a manner
  • action to be dictated to him as commands by any man whom he considers
  • most narrow-minded man still believes in the authority of some one
  • dawns on someone that his authorities are fundamentally human beings
  • or that He moves about among men in manifest human shape, and that
  • that at which the moral command (the moral Idea) is conceived as
  • being an absolute power in one's own inner life. What man first
  • not through the part which human nature, through its thinking, plays
  • experience. Hence these extra-human moral norms always appear as
  • for the origin of morality likewise in the sphere of extra-human
  • extra-human being is conceived to be unthinking and acts according to
  • necessity, the human individual and all that belongs to him. On that
  • ft.). [For the manner in which I
  • which his reason contains as the manifestation of this absolute
  • Absolute, and man's only task is to discover, by means of his reason,
  • manifestation of the extra-human world-order. It is not man who
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• Title: PoSA (Poppelbaum): Chapter XI
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  • presence or living thinking - new thinking - by which all human activity
  • WORLD-PURPOSE AND LIFE-PURPOSE(THE DESTINATION OF MAN)
  • the manifold currents in the spiritual life of humanity there is one
  • determines the antecedent. This applies, first of all, only to human
  • actions. Man performs actions which he first represents to himself,
  • human agent. For the connection to have purposive character this
  • observed only in human actions. Hence this is the only sphere in
  • convenient for inventing such imaginary connections. The naive man
  • purposes. Man makes his tools to suit his purposes. On the same
  • What is the extra-human destination (and, consequently, purpose)
  • of man, etc.?
  • concept of purpose in every sphere, with the sole exception of human
  • arbitrary assumptions. But even life-purposes which man does not set
  • assumptions. Nothing is purposive except what man has made so, for
  • Idea becomes effective, in the realistic sense, only in man. Hence
  • human life has no other purpose and destination than the one which
  • man gives to it. If the question be asked: What is man's task in
  • realized only by human beings. Consequently, it is illegitimate to
  • “history is the evolution of man towards freedom,” or
  • limb of the human body is not determined and conditioned by an Idea
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• Title: PoSA (Poppelbaum): Chapter XII
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  • presence or living thinking - new thinking - by which all human activity
  • an analogous case, or what God has commanded to be done in such a
  • others have done in such a case as what commands they had laid down.
  • that of the punishments attached by human authority, or of the pangs
  • Now man produces
  • determinate sphere of percepts. Human action does not create
  • natural endowments and different conditions of life demand both a
  • out of proto-amniotes, but the scientist cannot manufacture the
  • manufacture out of the moral principles of an earlier culture those
  • to make the old a measure for the new? Is not every man compelled to
  • genealogical tree, from protozoa up to man as an organic being, ought
  • the ten commandments), or through God's appearance on the earth (as
  • Christ). All that happens in this way to and in man becomes a moral
  • element only when it enters into human experience and becomes an
  • looked for in the world, i.e., in man, because man is the
  • of evolution terminate with the ape, and acknowledge for man a
  • for the natural progenitors of man to seek Spirit even in nature.
  • Again, he cannot stop short at the organic functions of man, and
  • have developed out of non-human ancestors. What the nature of men
  • characteristic quality of the perfect form of human action. Freedom
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• Title: PoSA (Poppelbaum): Chapter XIII
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  • presence or living thinking - new thinking - by which all human activity
  • Hartmann.
  • human action must follow, in order to make its contribution to the
  • greatest good of the universe. All that man need do will be to find
  • knows what God's purposes are concerning the world and mankind, he
  • argument von Hartmann attempts to establish Pessimism and to make use
  • intoxication. Pain far outweighs pleasure in the world. No man, even
  • this miserable life a second time. Now, since Hartmann does not deny
  • and then to get rid of it altogether.” Human beings are members
  • (Hartmann, Phaenomenologie des sittlichen Bewusstseins, pp.
  • It is man's duty to
  • Pessimism of Schopenhauer, that of von Hartmann leads us to devoted
  • desires satiety, when its organic functions demand for their
  • nourishment. The pursuit of honour requires that a man does not
  • knowledge arises when a man is not content with the world which he
  • consequence by natural law, e.g., when a woman's sexual
  • the credit and the debit columns? Eduard von Hartmann asserts that
  • notwithstanding this, von Hartmann maintains that “though the
  • adopts this view of thinkers like Eduard von Hartmann may think it
  • Secondly, von Hartmann subjects feelings to a criticism designed to
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• Title: PoSA (Poppelbaum): Chapter XIV
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  • presence or living thinking - new thinking - by which all human activity
  • view that man is intended to become a wholly self-contained, free
  • individuality possible at all? Can we regard man as a whole in
  • man is so or so, we are referred from the individual to the genus.
  • But man emancipates
  • human race, when experienced by the individual in the right way,
  • individual who can be explained only through himself. If a man has
  • reached the point of emancipation from what is generic in him, and we
  • understand a human being completely if one makes the concept of the
  • Man sees in woman, woman in man, almost always too much of the
  • characteristics of each woman herself, but by the general
  • needs of woman. A man's activity in life is determined by his
  • individual capacity and inclination, whereas a woman's activity is
  • a woman.” Woman is to be the slave of the generic, of the
  • general functions of womanhood. So long as men debate whether woman,
  • or the other profession, the so-called Woman's Question will never
  • advance beyond the most elementary stage. What it lies in woman's
  • nature to strive for had better be left to woman herself to decide.
  • which the status of one-half of humanity is unworthy of a human being
  • sex, a woman is able to shape her life individually, just as she
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• Title: PoSA (Poppelbaum): Chapter XV
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  • presence or living thinking - new thinking - by which all human activity
  • human experience all the material which it requires for the
  • part of human nature which is accessible to our self-observation, and
  • brings to the manifold multiplicity of percepts, is identical with
  • the unity which the human desire for knowledge demands, and through
  • thinking with the demands of the desire for knowledge. A particular
  • human individual is not actually cut off from the universe. He is a
  • appearance due to perception. Man can find his existence as a
  • appearance of perception, has at all times been the goal of human
  • the view than an inter-relation discovered by human thinking has only
  • concept and percept. It does not manufacture a metaphysical system
  • Monism gives man the conviction that he lives in the world of
  • reality which cannot be experienced. It restrains man from looking
  • subjective image which inserts itself between man and reality. It
  • human individuals (cp. p. 64 ff.). According to Monistic principles,
  • every human individual regards every other as akin to himself,
  • In the single conceptual world there are not as many concepts of
  • There is but one world of Ideas, but it lives in all human beings as
  • in a multiplicity of individuals. So long as man apprehends himself
  • Reality itself. The ideal content of another human being is also my
  • Maximum number of matches per file exceeded.
• Title: PoSA (Poppelbaum): Contents
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  • presence or living thinking - new thinking - by which all human activity
  • CONSCIOUS HUMAN ACTION
  • HUMAN INDIVIDUALITY
  • WORLD-PURPOSE AND LIFE-PURPOSE (THE DESTINATION OF MAN)
• Title: PoSA (Poppelbaum): Cover Sheet
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  • presence or living thinking - new thinking - by which all human activity
  • Hermann Poppelbaum, Phil.D.
• Title: PoSA (Poppelbaum): Editors Note to the 1st Translated Edition
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  • presence or living thinking - new thinking - by which all human activity
  • which was published in Germany some twenty years ago.
  • references to this book, and it contains the germs of which many of
  • knowledge of philosophy and their complete command of the German and
  • adequate English equivalents for the terms of German Philosophy.
• Title: PoSA (Poppelbaum): Editors Preface to the 4th Edition, 1939
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  • presence or living thinking - new thinking - by which all human activity
  • prepared with the assistance of Dr. Phil. Hermann Poppelbaum, who has
  • a well-known reputation in England and in Germany as a qualified
  • Hoernlé has now for many years held the Professorship of
• Title: PoSA (Poppelbaum): Extract to Editors Note to 2nd Edition
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  • presence or living thinking - new thinking - by which all human activity
• Title: PoSA (Poppelbaum): Preface to the Revised Translation, 1939
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  • presence or living thinking - new thinking - by which all human activity
  • readers of the German original of this book
  • are rarely exact equivalents of German philosophical terms, and the
  • German between “Vorstellung” and “Idee.” Both are
  • The German term “Idee,” on the other hand, means more than
  • Schelling, Hegel and indeed the whole of German philosophy are quite
  • In order to indicate this reference with the German term “Idee”
  • the German text has “Vorstellung,” and by “Idea”
  • should like to thank the many friends who contributed to this
• Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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  • presence or living thinking - new thinking - by which all human activity
  • are two fundamental problems in the life of the human soul, to which
  • essential nature of man as will serve as a support for whatever else
  • this: Is man, as voluntary agent, entitled to attribute freedom to
  • naturally to the human soul. And it is easy to feel that the soul
  • causes man's soul to undergo, depend upon the position he is able to
  • there is a view concerning man's being which can support the rest of
  • would, for the whole manner of thinking adopted in this book, be no
  • which man's own inward soul activity supplies a living answer to
  • life of the human soul.
  • fundamental for every kind of knowledge, leads to the view that man
  • and able to adapt himself to the manner of the present discussions.
  • For many years my book has been out of print. In spite of the fact,
• Title: PoSA (Poppelbaum): Seelische Beobachtungs
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  • presence or living thinking - new thinking - by which all human activity