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  • Title: PoSA (English/RSPC1949): Appendix I
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    • contemplation problems present themselves which have their origin
    • representative image in me of a real world to which I have no
    • real being, of which likewise I have only a representative image in
    • in this way in my consciousness a representative element is created
    • which represents there what is present in another consciousness
    • reveals something else which it is mediately. In presenting itself to
    • compelled to conceive — absurdly enough — as present
    • representational. Eduard von Hartmann maintains in the monograph
    • contents of the Absolute Mind, or as unconscious representations, or
    • representational objects in the two consciousnesses, you are a
  • Title: PoSA (Poppelbaum): Appendix II
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    • concerning these characteristics of the present age. I know
  • Title: PoSA (Poppelbaum): Chapter I
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    • superficiality of present-day thought, that a book which attempts to
    • Nevertheless, down to the present day, the main attacks of the
    • meet them. But if one bears in mind that men adopt a “representation”
    • only if their character is such that this representation arouses a
    • from without. Now, because a representation given to us from without,
    • that “even though we (must) first adopt a representation as a
    • heart when the representation of a person who arouses pity comes
    • of bare sexual instinct, it depends on the representation we form of
    • the loved one. And the more idealistic these representations are,
    • What else has he done except to have achieved a representation of
    • lack the representation.
  • Title: PoSA (Poppelbaum): Chapter II
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    • presents a new problem to be solved. Every experience is to us a riddle.
    • the opposites, present though they are. Neither of these two points
    • to answer these questions. However, up to the present the Monists are
    • keeping with “the present position of science.” To such
  • Title: PoSA (Poppelbaum): Chapter III
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    • present, then I am not content until I have established a certain
    • 171.) For the present we wish merely to establish the fact that we
    • necessity, is a question which we need not decide at present. What is
    • observation it appears so. Our present question is, What do we gain
    • fancies, representations, concepts, Ideas, all illusions and
    • observation which is always present in our spiritual activity,
    • reflect on own thinking. I can never observe my present thinking, I
    • present thinking, I should have to split myself into two persons, one
    • Moses. It represents God as creating the world in the first six days,
    • overlooked. There is present something different from every other
    • present. For what hovers now in the background is just thinking
    • representation of a horse from mine, but I cannot think that my own
    • case, the representation which another intelligence forms of my
    • consciousness. Most present-day philosophers would object that before
    • begin our analysis there, but we must start from the present moment
    • present state of the earth, it groped in darkness. It was only when
    • it began to study the processes at present at work on the earth, and
  • Title: PoSA (Poppelbaum): Chapter IV
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    • read at the present day — Herbert Spencer — describes the
    • finding it to present an instance of the like relation” (First
    • presents itself to me is, therefore, dependent on a condition which
    • representative of this theory is George Berkeley, who held that from
    • element I call my representation [See Translator's Preface,
    • of the tree. I should never have occasion to talk of representations
    • representation.
    • representation in my Self in the same sense as I perceive colour,
    • representation and object has led to the greatest misunderstandings
    • objects, but only our representations. I know, so it is said, nothing
    • representations. He limits my knowledge to my representations
    • representing. What I take as a table no longer exists, according to
    • limits our knowledge of the world to our representations, not because
    • of any conviction that nothing beyond these representations exists,
    • representations, not that there is no reality independent of them,
    • to our representations. Our representations are all that we
    • representations — taking representations here in the widest
    • transcends representations as open to doubt.” These are the
    • of our own representations (cf. his Das Grundproblem der
    • the soul then combines into the representation of a trumpet. Thus,
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  • Title: PoSA (Poppelbaum): Chapter V
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    • percepts are representations. This is supposed to be proved by
    • things themselves, but merely with our representations of things.
    • representation on the line of argument indicated above. (Eduard von
    • the whole perceptual world is only representational, and, moreover,
    • representations present only in the soul, but with the things
    • indirectly by means of his representations. His interest skips over
    • the subjective world of representations and pursues instead that
    • which produces these representations.
    • my representations and cannot escape from it. If I think a thing
    • behind my representations, this thought, once more, is nothing but my
    • representation. An Idealist of this type will either deny the
    • myself, so in waking consciousness the representation of my own
    • I is added to the representation of the outer world. I have then
    • representation of my I. Whoever denies that things exist, or, at
    • more behind this dream, or whether he relates his representations to
    • from representations to things, science consists in inquiring into
    • have to be, how the Ego produces the world of representations out of
    • itself. A world of representations which was given to us, and which
    • itself. If the things of our experience were “representations”
    • representation, cannot be interested in the reciprocal relations of
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  • Title: PoSA (Poppelbaum): Chapter VI
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    • have found the chief difficulty in the explanation of representations
    • representations must have a form corresponding to the things. But on
    • a certain smell, etc. If there were no eye present, then no
    • relation of percept to representation. Hence, we must seek a
    • spiritual and bodily organism is working. A representation is nothing
    • constructed out of my percepts of lions; but my representation of a
    • never give him a vivid representation of it without the help of his
    • A representation is,
    • objects can be represented to us by representations. The full reality
    • of a thing is present to us in the moment of observation through the
    • and constitutes the representation of the thing in question. If
    • representation stands between percept and concept. It is the
    • about which I can form representations may be called my experience.
    • Reality presents itself
    • to us as percept and concept; and the subjective representative of
    • this reality presents itself to us as representation.
    • representation.
    • The act of representing
  • Title: PoSA (Poppelbaum): Chapter VII
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    • presents itself to us, before by means of knowledge it has taken on
    • science, and which, to the present day, we have not succeeded in
    • merely as subjective representatives of what lies before his
    • conceptual representatives of the objectively real. The bond of unity
    • representative.
    • can act on another only when a force actually present to perception
    • representative of the real world. For, to these theories, whatever
    • Metaphysical Realist at the present day gives to his
    • liable to be disturbed again and again by certain representations
    • every percept presents only a part of the reality it
    • adds the present amplification of the argument, because he has found
    • representation is an individualized concept.” It has been
    • necessary if we are to find out what a representation really is. How
  • Title: PoSA (Poppelbaum): Chapter VIII
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    • process quite immediately. The mode of existence presented to him by
    • perception, the latter presenting itself as an individual experience
    • counter-image of thinking which presents itself to our ordinary
  • Title: PoSA (Poppelbaum): Chapter IX
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    • immediately presents itself to man, we need but look at our own
    • shall take the percepts as presenting to us reality as it really is.
    • recognize that percepts present to us only a portion of reality, and
    • representation; the spring of action is the factor in will which is
    • a representation. General and individual concepts (representations)
    • concept however, or one and the same representation, influence
    • outcome of the concept or the representation, but also of the
    • disposition.” The manner in which concept and representation
    • individual's life, that is, of the content of his representations and
    • feelings. Whether a representation which enters my mind at this
    • relation to the rest of my representations, and also to my peculiar
    • modes of feeling. The content of my representations in turn, is
    • have become representations. This sum, again, depends on my greater
    • representation or concept the motive for action will depend on
    • which we have to consider in an act of will. The immediately present
    • representation or concept, which becomes the motive, determines the
    • representation of taking a walk in the next half-hour determines the
    • aim of my action. But this representation is raised to the level of a
    • representations of the wholesomeness of walking and the value of
    • health; and, further, if the representation of walking is accompanied
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  • Title: PoSA (Poppelbaum): Chapter X
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    • which he considers does not adequately represent the German
    • the present is no less intolerant than the self-confessed Materialism
  • Title: PoSA (Poppelbaum): Chapter XI
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    • actions. Man performs actions which he first represents to himself,
    • representation. The consequent, i.e., the action, influences
    • by means of the representation [See
    • detour through the representation is absolutely necessary.
    • being driven out of the sciences. In philosophy, even at the present
    • this book represented as a purely spiritual process. The reason for
  • Title: PoSA (Poppelbaum): Chapter XII
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    • percept is the representation [See Translator's Preface,
    • consciousness from the first in the form of representations.
    • unfree spirit only by means of a concrete representation, e.g.,
    • concrete representation of the action (the relation of the concept to
    • concept into a representation is always necessary.
    • concrete representations from out of the sum of his Ideas by means of
    • without being able to condense them into concrete representations,
    • order to realize its representation, must set to work upon a
    • representation, one must have grasped the law-abiding content of the
    • without moral imagination to receive moral representations from
    • the realization of their representations.
    • the Natural Science of moral representations.
    • supposing that he could have been present as an observer, and had
    • only that the present form of moral action evolves out of other kinds
    • determine by moral imagination out of oneself those representations
    • moral representations. In other words, I am free only when I myself
    • produce these representations, but not when I am merely able to
    • self-dependent essence. Where such an intuition is present in human
  • Title: PoSA (Poppelbaum): Chapter XIII
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    • a higher point of view, be seen to be good, for it represents an
    • representatives of the former view, i.e., Optimism, are
    • Shaftesbury and Leibnitz; the chief representatives of the second,
    • that represents the sum-total of pleasure in life deprived of
    • For the present I shall
    • demand of life within the desires in question. We might represent
    • the present value of a feeling of pleasure. This value is the
    • is just this proportion which, as I have shown (p. 181), represents
    • Pessimistic theory of Ethics thinks it necessary to represent the
  • Title: PoSA (Poppelbaum): Chapter XIV
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    • representations which are current concerning the natural function and
    • theirs at present, then they will hardly have it in them to attain
  • Title: PoSA (Poppelbaum): Chapter XV
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    • validity only when transformed into representations that refer to a
    • its natural support in the first part, which presents intuitive
    • reality. All that this book aimed at presenting was the result of a
    • within this world presents itself to him as percept in the same way
    • in which the spiritual world of his own thinking presents itself,
    • which I have published since this present book appeared. The
  • Title: PoSA (Poppelbaum): Editors Note to the 1st Translated Edition
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    • his present views are the logical outcome. For the above reasons, and
  • Title: PoSA (Poppelbaum): Preface to the Revised Translation, 1939
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    • the ambiguities resulting therefrom. The aim of the present revision
    • mental picture which the thinker forms to represent the concept in an
    • “representation.” This word, however clumsy it may seem at
    • stands for the concept and represents it
    • representation in this sense. Recent writers on psychology have
    • avoided and to be replaced by “representation,” whenever
  • Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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    • provokes this question. In a certain mood it presents itself quite
    • necessary, in order to accept the present arguments, to cast furtive
    • and able to adapt himself to the manner of the present discussions.
    • could make it, of the philosophical literature of the present day has



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