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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



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