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• Title: PoSA (English/RSPC1949): Appendix I
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  • 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
  • my fellow-man corresponds to a reality in his transcendent essence
  • which is independent of his consciousness. This reality acts on my
  • own unconscious being in the realm which cannot become conscious; and
  • what I perceive is really quite other than it appears to the outer
  • experience like my own. Thus I have really perceived another's
  • structure of concepts in front of reality.
  • view, which regards perceived phenomena as real things existing
  • lack of critical reflection. I fail to realize that with all my
  • reasons I return to it, I am a Naive Realist. But this whole position
  • Realism. On this view, there are “things-in-themselves,”
  • us some or other form of Naive Realism. If the answer is
  • Transcendental Realism. (2) When three persons are sitting at a
  • table, how many distinct tables are there? The Naive Realist answers
  • answer ‘two’ — you are a Naive Realist. If you
  • Transcendental Realist. In order to show that Epistemological Monism
  • reality of the thing, is a Naive Realist. He does not realize that,
  • it becomes clear to him that reality is to be met with only in the
  • — it were real. (2) When three persons are sitting at a table,
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• Title: PoSA (Poppelbaum): Appendix II
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  • for the General Public concerning the Real Nature of the Newest
  • convinced that one cannot do without soaring into the ethereal realm
  • oneself into the realm of pure thought.
  • reality. In exactly the same way philosophy is an art. All genuine
  • about things, but we have now made knowledge a real self-determining
  • organism. Our consciousness, real and active, has risen beyond a mere
• Title: PoSA (Poppelbaum): Chapter I
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  • desire, which is the real proposition involved in the dogma of free
  • which cause him to. act? Are the actions of men really all of one
  • the motive which makes it active and real. It is, therefore, quite
• Title: PoSA (Poppelbaum): Chapter II
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  • bound to reckon on the world's side the realm of percepts given to
  • to the realm of Spirit; the material objects and processes which are
  • translate our purposes into realities with the help of material
  • either, except that the question, the origin of which is really in
• Title: PoSA (Poppelbaum): Chapter III
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  • consider whether this activity of mine really proceeds from my own
  • is really ours, or whether we are determined to it by an unalterable
  • Reality, Subject and Object, Appearance and Thing-in-itself, Ego and
  • this, fails to realize that man is not the first link in the chain of
  • nothing but an illusion. In reality, what is observed is only the
  • thinking take him away from its real nature. Unprejudiced observation
  • discover what causes thinking if one leaves the realm of thinking.
• Title: PoSA (Poppelbaum): Chapter IV
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  • first impression as to the real distance until a second percept
  • more difficult when we realize further that our perceptual world is
  • the moment we realize the importance of the subject for perception,
  • nothing is real except God and human spirits. What we call the
  • the outer world, or corporeal nature, is for Berkeley non-existent.
  • representations, not that there is no reality independent of them,
  • reality. The subject can merely “through the medium of its
  • in reality, the conclusion of a line of argument which runs as
  • them are also merely subjective. I have no right to talk of a real
  • Realism, makes the mistake of characterizing the one percept as
  • as the Naive Realism which it apparently refutes. It establishes the
  • refute Naive Realism only by itself assuming, in naive-realistic
  • the Idealist realizes that the percepts connected with his own
  • organism are exactly of the same nature as those which Naive Realism
  • assumptions of Naive Realism. The apparent refutation of the latter
  • reflective and abstract consciousness. If he really does this, he has
  • further argument. For only my real eye and my real hand could have
• Title: PoSA (Poppelbaum): Chapter V
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  • which we conceive it in accordance with the naive-realistic
  • Now, if Naive Realism, when consistently thought out, leads to
  • built, then the first floor collapses, too. Naive Realism and
  • the effect of things unknown to him acting on his soul, the real
  • which lie behind them, and which alone really “are.” If
  • the philosopher, as Critical Idealist, admits real existence at all,
  • then his sole aim is to gain knowledge of this real existence
  • they have themselves woven are real things, and (2) wise men who see
  • given to me in consciousness, not my real I, but only my
  • the Critical Idealist comes to maintain that “All reality
  • Transcendental Realism by its most rigorously logical exponent,
  • called Realism because it proceeds from the subjective, the ideal, to
  • the transcendent, the real.]
  • view have this in common with Naive Realism, that they seek to gain a
  • important questions for an adherent of Transcendental Realism would
  • the details within it. If he admits the existence of a real Ego at
  • the soul which is the reality lying behind them. The matter is more
  • and to refer them to the real relations of things, but that there is
  • it is, and regards things as real just as they present themselves to
  • in such a way that from every real thing the relevant elements come
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• Title: PoSA (Poppelbaum): Chapter VI
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  • closer inspection it turns out that this difficulty does not really
  • therefore, really the things, not, however, I in so far as I am
  • therefore, an individualized concept. And now we can see how real
  • objects can be represented to us by representations. The full reality
  • Reality presents itself
  • this reality presents itself to us as representation.
  • reality than the consideration of the world through thinking. But the
• Title: PoSA (Poppelbaum): Chapter VII
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  • have established that the elements for the explanation of reality are
  • reality, including our own selves as subjects, appears at first as a
  • elements of reality, the percept and the concept gained by thinking,
  • indeed assume that there are two sides of a single reality, which are
  • which is assumed outside the realm of percept and concept must be
  • power to discover also the other part of reality. Only when the I has
  • combined for itself the two elements of reality which are indivisibly
  • stilled. The I has then again attained reality.
  • has meaning only within the perceptual realm, to purely fictitious
  • entities outside this realm. Now the distinct and separate things
  • in itself. The relation between subject and object is “real”;
  • the subject is really (dynamically) influenced by the object. This
  • real process is supposed not to appear in consciousness. But it is
  • reality, the percept a subjective reality. This subjective reality is
  • consciousness. The objectively real process in the subject by means
  • conceptual representatives of the objectively real. The bond of unity
  • of concepts, did he not posit real connections beside the conceptual
  • seem too airy for the Dualist, and he seeks, in addition, “real
  • real principles a little more closely. The naive man (Naive Realist)
  • realities. The fact that his hands can grasp, and his eyes see these
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• Title: PoSA (Poppelbaum): Chapter VIII
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  • The Reality of Spiritual Activity (Freedom)
  • REALITY OF SPIRITUAL ACTIVITY
  • Naive Realist holds that the personality actually lives more
  • principle of Naive Realism, that everything is real which can be
  • perceived, it follows that feeling is the guarantee of the reality of
  • reality. For this Monism, feeling is an incomplete reality, which, in
  • Realist believes here again that he has before him something far more
  • real than can be attained by thinking. He sees in the will an element
  • philosophy believes that in the will he has really got hold of one
  • “bit” of reality (cf. Chapter III, p. 30 Ed.). Whereas he
  • perception, he is confident that in his will he experiences a real
  • the will within the Self becomes for him the principle of reality in
  • will. The will becomes the world-principle of reality just as, in
  • of being which is ideal, also a principle which is real. But as
  • perception is our only means of apprehending these so-called real
  • be a real principle which must be experienced. In other words,
  • Mysticism and Voluntarism are both forms of Naive Realism, because
  • (experienced) is real. Compared with Naive Realism in its primitive
  • means of knowing reality. Yet they can do this only so long as they
  • real. They ought, therefore, to attach an equal value to external
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• Title: PoSA (Poppelbaum): Chapter IX
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  • The Reality of Spiritual Activity (Freedom)
  • 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
  • that the complementary portion which alone imparts to reality its
  • full character as real, is experienced by us in the permeation of
  • consciousness as thinking, not as a shadowy copy of reality, but as a
  • real “I,” but it does not contain, as such, the
  • Metaphysical Realism) may be found in Eduard von Hartmann's
  • A real act of will
  • of mankind towards ever greater perfection; (3) the realization of
  • the object which I want to realize through my action. I ask of no man
  • of the moral commandments. My will is simply to realize what in me
  • norms play a legitimate part. The goal consists of the realization of
  • how this purely ethical Idea of freedom becomes realized in the
  • intuitions, I mine. If we both draw our intuitions really from the
  • a chimera nowhere to be found realized, and that we have got to deal
  • can say that he is really free in all his actions? Yet in each of us
  • will say. Doubtless; but it is an ideal which is a real element in us
  • realization of which we demand, would be an impossibility. In dealing
  • through the actual realization of the free spirit. Every being has
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• Title: PoSA (Poppelbaum): Chapter X
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  • The Reality of Spiritual Activity (Freedom)
  • naive man who acknowledges nothing as real except what he can see
  • development which Naive Realism attains in the sphere of morality is
  • visible-invisible forces of Metaphysical Realism, which seek reality,
  • in this reality, but which hypothetically adds it to the facts of
  • accompanying Metaphysical Realism. For this theory is bound to look
  • reality. There are different views possible. If the supposed
  • possible for the world-process to be led to its goal.” “Real
  • Spiritualism, and in general Metaphysical Realism which infers, as
  • true reality, an extra-human something which it does not experience.
  • Realism, if they are to be consistent, have to deny freedom for one
  • Realism destroys freedom by subjecting man to authority, whether it
  • Metaphysician, content merely to infer an extra-human reality, is
  • admit the partial justification of Naive Realism, with which it
  • perceptible or spiritually real world, then Monism must decline to
  • percepts, and he realizes in himself the free spirit.
  • in so far as they realize their intuitive Ideas, pursue merely their
  • ends. For the world of Ideas realizes itself, not in a community, but
  • of spiritual activity (freedom). Being also a philosophy of reality,
  • it rejects the metaphysical (unreal) restriction of the free spirit
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• Title: PoSA (Poppelbaum): Chapter XI
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  • The Reality of Spiritual Activity (Freedom)
  • of sequence of phenomena. Such adaptation is genuinely real only
  • to have a real influence upon the cause, it can do so only by means
  • concept (law) of the effect must really, i.e., by means of a
  • consciousness, which regards as real only what is perceptible,
  • ideal he finds, not only invisible forces, but also invisible real
  • principle, so the Naive Realist imagines, the Creator constructs all
  • only the realization of an Idea originates anything purposive. But an
  • Idea becomes effective, in the realistic sense, only in man. Hence
  • realized only by human beings. Consequently, it is illegitimate to
  • “the realization of the moral world-order,” etc., are,
  • however, which is realized only within the limits of natural laws,
  • imaginary or real, maladaptations to a world full of wonders of
  • Cosmic Being has realized its purposes. For Monism, all ground for
  • revealed something higher than a purpose such as is realized in human
• Title: PoSA (Poppelbaum): Chapter XII
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  • The Reality of Spiritual Activity (Freedom)
  • particular concept out of the sum of his concepts, and to realize it
  • in action. But his action will belong to perceptible reality.
  • content of perception. The concept will have to realize itself in a
  • the imagination. Hence what the free spirit needs in order to realize
  • order to realize its representation, must set to work upon a
  • the realization of their representations.
  • appears to do so. By evolution we mean the real development of the
  • forms are real descendants of the earlier (imperfect) forms, and have
  • the theory of organic evolution ought really to believe that there
  • evolution later ones really develop; that once the concept of the
  • must be attributed to the human will, in so far as the will realizes
  • please, to desire or not to desire is the real meaning of the dogma
  • make real, what I will, i.e., what I have set before myself as
  • realize the motives which another being has implanted in me. A free
  • neither be desired nor conceived than the freedom to realize oneself
  • mine, do they really aim at making me unfree. That is the reason why
  • experiment of an ideal intuition realizing itself in the act. This
  • as he succeeds in realizing in his acts of will the same mood of soul
• Title: PoSA (Poppelbaum): Chapter XIII
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  • The Reality of Spiritual Activity (Freedom)
  • not genuinely real: it is only that we perceive as evil a lesser
  • calculate, and what matters for the real valuing of life is what we
  • really experience, not what results from an imaginary calculation.]
  • is a real benefit to an ambitious man that it should be so. The
  • all the imaginary realities of his ambition as illusions, including
  • toy-factory at only one-quarter of their real value on the ground
  • life as percept. For man reaches reality not through concepts by
  • comes a time in a business when the losses are really so great that
  • it really overcomes Egoism in the proper sense of the word. The moral
  • only rational goal. And if we accept the view that the real bearer of
  • suicide does not advance, but hinders, the realization of this aim.
  • realization even when, along with it, we have to bear an even greater
  • human will. The cases in which we really make the value of our
  • than the realization of those satisfactions which human desires
  • realization of what he desires. When the Pessimist says, “Do
  • realization of what we recognize as our task in life, lays its finger
  • root in the moral imagination of man. Their realization depends on
  • realization is his highest pleasure. He needs no Ethical theory first
  • realization will bring him an enjoyment compared with which the
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• Title: PoSA (Poppelbaum): Chapter XIV
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  • The Reality of Spiritual Activity (Freedom)
  • himself fully of reality (cp. pp. 64 – 65 ff.) cannot be fixed
• Title: PoSA (Poppelbaum): Chapter XV
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  • realms. Whoever looks for another unity behind this one, only shows
  • broken, not in reality, but only for our perception. At first we
  • reality as a self-contained unity, whereas the multiplicity of
  • 63 ff.). The recognition of the true reality as against the
  • thinking. Science has striven to recognize percepts as reality by
  • empirical inter-relations and those realities which lie beyond the
  • whole of reality in the union which it effects between percept and
  • not from the subject but from reality. It is that part of reality
  • understand that the concept is something real, have in mind only the
  • organism of nature, and it is possible only in real connection with
  • nature. An abstract concept, taken by itself, has as little reality
  • as a percept taken by itself. The percept is that part of reality
  • organization breaks up reality into these two factors. The one factor
  • place in the universe, is reality in its full character. If we take
  • mere percepts by themselves, we have no reality but only a
  • percepts we have nothing but abstract concepts. Reality is not
  • Subjective Idealist will not deny that we live in the real world
  • (that, as real beings, we are rooted in it); but he will deny that
  • our knowledge, by means of its Ideas, is able to grasp reality as we
  • sides of reality. The thoughtful observation is a process which
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• Title: PoSA (Poppelbaum): Contents
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  • THE REALITY OF SPIRITUAL ACTIVITY (FREEDOM)
• Title: PoSA (Poppelbaum): Editors Preface to the 4th Edition, 1939
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  • diffidence, for he fully realizes the excellence of the former
• Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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  • criticism, into the realm of uncertainties. The other problem is
  • real answer at all. The book will not give a ready-made and
  • to do with the results of my researches into the Spiritual Realm. But
  • Spiritual Realm may well appreciate the importance of what I was here
  • years with researches into the purely Spiritual Realm prevented my