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Query was: thinking

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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
    • their whole way of thinking, have created certain difficulties which
    • not merely gaze at but it sets in motion my thinking activity.
    • Through the thinking with which I now confront the other person, the
    • thinking apprehends the percept, I am compelled to judge that
    • which compels me as a thinking being to extinguish my own thinking as
    • long as I am under its influence and to put its thinking in the place
    • of mine. Its thinking is then apprehended by my thinking as an
    • thinking. For the immediate percept, in extinguishing itself as
    • sensuous appearance, is apprehended by my thinking. It is a
    • that the other's thinking takes the place of my thinking. Through the
    • thinking and perceiving. This applies to many other problems which
    • percepts which are permeated by thinking, he attains to the insight
    • permeated by the results of thinking. Hence continuity of existence
    • thinking has grasped. Only that part which is merely perceived would
    • As soon as they pass on to the table as apprehended by thinking,
    • apprehension, by the two persons, of reality by their thinking. In
    • this activity of thinking each of the two persons transcends the
    • of thinking, apprehends both himself and the other person. I know
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  • Title: PoSA (Poppelbaum): Appendix II
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    • presence or living thinking - new thinking - by which all human activity
    • scientific manner of thinking of our contemporaries.] Of the
    • technique. Abstract thinking thus gains concrete individual life.
  • Title: PoSA (Poppelbaum): Chapter I
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    • presence or living thinking - new thinking - by which all human activity
    • man in his thinking and acting a spiritually free being, or is he
    • the acme of unscientific thinking for anyone to believe that the
    • because it seems to me to express the view to which the thinking of
    • motive is forced on me which to my thinking is unreasonable, then I
    • from all other organic beings is his rational thinking. Activity is
    • and meaning of thinking. For without the recognition of the thinking
    • thinking in general means, it will be easier to see clearly the role
    • which thinking plays in human action. As Hegel rightly says, “It
    • is thinking which turns the soul, common to us and animals, into
    • spirit.” Hence it is thinking which we may expect to give to
    • thinking. I shall, therefore, turn next to this question.
  • Title: PoSA (Poppelbaum): Chapter II
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    • presence or living thinking - new thinking - by which all human activity
    • thinking what he experiences by observing. Only when we have made the
    • Subject and Object, now Thinking and Appearance. The Dualist feels
    • he cannot but put down this “I” in thinking on the side
    • believes that thinking takes place in the brain, much in the same way
    • another. Instead of to himself he ascribes the power of thinking to
    • our thinking. “The senses give us only the effects of things,
    • That is, our thinking is produced by the material processes, and
    • these by the thinking of our I. Lange's philosophy is thus nothing
  • Title: PoSA (Poppelbaum): Chapter III
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    • Thinking as the Instrument of Knowledge
    • presence or living thinking - new thinking - by which all human activity
    • THINKING AS THE INSTRUMENT OF
    • observation is combined with thinking.
    • Thinking are the two points of departure for all the spiritual
    • antithesis of Observation and Thinking must precede all other
    • conceptual form and thus use thinking. He therefore indirectly admits
    • that his activity presupposes thinking. We leave open here the
    • question whether thinking or something else is the chief factor in
    • thinking. In the occurrence of phenomena thought may play a secondary
    • thinking to produce the corresponding object.
    • observation even precedes thinking. For we become familiar with
    • thinking itself in the first instance by observation. It was
    • this chapter, we gave an account of how thinking is kindled by an
    • But thinking as an
    • do not, at the same time, observe my thinking about these things. I
    • observe the table, and I carry out the thinking about the table, but
    • thinking about the table, as well as the table. Whereas the
    • observation of things and processes, and the thinking about them, are
    • observation of the thinking itself is a sort of exceptional state.
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  • Title: PoSA (Poppelbaum): Chapter IV
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    • presence or living thinking - new thinking - by which all human activity
    • thinking. What a concept is cannot be expressed in words. Words can
    • When someone sees a tree, his thinking reacts to the stimulus of this
    • thinking my starting-point, and not concepts and Ideas which are
    • first gained by means of thinking. These latter presuppose thinking.
    • thinking cannot, therefore, be simply transferred to concepts.
    • thinking, and it is this which shows me how to link separate
    • thinking. For thinking, by its very nature, transcends the objects of
    • from thought to the thinking being. For it is through the thinker
    • that thinking is combined with observation. The human consciousness
    • consciousness. It mediates between thinking and observation. In so
    • object and ourselves as the thinking subject. When thinking is
    • thinks. For, when thinking contemplates its own activity it makes an
    • overlooked that it is only by means of thinking that I am able to
    • Therefore, thinking must never be regarded as a merely subjective
    • activity. Thinking transcends the distinction of subject and object.
    • therefore, I, as thinking subject, refer a concept to an object, we
    • not the subject, but thinking which makes the reference. The subject
    • thinking being is thus not merely subjective. Rather it is neither
    • myself, as “subject,” exist by the grace of thinking.
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  • Title: PoSA (Poppelbaum): Chapter V
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    • presence or living thinking - new thinking - by which all human activity
    • our waking experience is to our dreams. This something is thinking.
    • standpoint can be only this, that we ask how thinking is related to
    • it, I can do so only with the help of thinking. When I assert that
    • act of thinking, and if my thinking is not applicable to the world,
    • assertion about it there intervenes thinking.
    • consideration of things, we generally overlook thinking, has already
    • same time on the thinking itself. The naive consciousness, therefore,
    • treats thinking as something which has nothing to do with things, but
    • declare the world to be complete without thinking? Does not the world
    • produce thinking in the heads of men with the same necessity as it
    • thinking consciousness approaches the plant.
    • through thinking consideration is regarded as a mere accretion which
    • has no need of the detour of thinking, would find itself presented,
    • of the path which we add to the phenomenon only by thinking.
    • to us from two sources, viz., from perception and from thinking.
    • The breach between perception and thinking exists only from the
    • thinking. Just as I link up, by thinking, any single percept of the
    • external world into the whole world system, so I fit by thinking what
    • restricts me within definite limits, but my thinking has nothing to
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  • Title: PoSA (Poppelbaum): Chapter VI
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    • presence or living thinking - new thinking - by which all human activity
    • world, only through thinking which by means of concepts relates the
    • appears in my field of observation, thinking also becomes active
    • whose faculty of thinking is well developed, but whose perception
    • to definite things. The unthinking traveler and the scholar living in
    • satisfied merely to refer the percept, by means of thinking,
    • Thinking and feeling
    • already been made. By means of thinking we take part in the universal
    • Our thinking links us
    • us individuals. Were we merely thinking and perceiving beings, our
    • reality than the consideration of the world through thinking. But the
    • universal nature of thinking where the individual, at last, interests
    • wholly devoid of thinking, would gradually lose all connection with
  • Title: PoSA (Poppelbaum): Chapter VII
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    • presence or living thinking - new thinking - by which all human activity
    • to be taken from the two spheres of perception and thinking. It is
    • elements of reality, the percept and the concept gained by thinking,
    • us only as a percept. Thinking then overcomes this particularity by
    • which thinking can discover. They exist in indivisible unity with
    • takes them from thinking, an element which in itself is absolutely
    • overcome by the progress of perception and thinking.
    • perceiver refrains from thinking. For thinking cancels all separation
    • ones. In other words, the ideal principles which thinking discovers
    • What we add to objects by thinking is merely thoughts about the
    • naive man demands, in addition to the ideal evidence of his thinking,
    • revelation. The God who is given through thinking remains always a
    • attached to the testimony of thinking, but only to the divine nature
    • relation which he notices can only be expressed by means of thinking,
    • which can be known only by means of thinking. But he cannot make up
    • which thinking reveals, viz., the concept (or Idea), has equal rights
    • which thinking traces between percepts can have no other mode of
    • which are supplied by thinking. Such connections are the Laws of
    • connection by means of thinking. In doing so it re-inserts itself
    • world, again reinserts itself into the world-nexus by thinking
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  • Title: PoSA (Poppelbaum): Chapter VIII
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    • presence or living thinking - new thinking - by which all human activity
    • over against the objects. This something is thinking, and the ideally
    • determined elements are the concepts and Ideas. Thinking, therefore,
    • the help of thinking. This relation of the Self to itself by means of
    • thinking is a determination of our personality in life. Through it we
    • be thinking beings. This determination of our lives would remain a
    • expression of human personality. The Self, through thinking, takes
    • part in the universal world-life. Through thinking it relates purely
    • real than can be attained by thinking. He sees in the will an element
    • contrast with thinking which afterwards grasps the event in
    • the view that we have two sources of knowledge, viz., thinking and
    • thinking which flow from the other, both experiences —
    • perception and thinking — remain side by side, without any
    • difficulty of seizing the essential nature of thinking by observation
    • the true life in thinking, we learn to understand that the
    • even be compared with the inward wealth of this life of thinking,
    • will and feeling above thinking. It is owing precisely to this
    • counter-image of thinking which presents itself to our ordinary
    • activity of the human soul is so easily misapprehended as thinking.
    • through them again in memory. Thinking all too readily leaves us cold
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  • Title: PoSA (Poppelbaum): Chapter IX
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    • presence or living thinking - new thinking - by which all human activity
    • objectively determined by thinking in conformity with the percept.
    • understanding of this observation leads to the insight that thinking
    • who find it necessary, for the explanation of thinking as such, to
    • unconscious spiritual-processes lying behind the conscious thinking
    • observation of thinking yields. When we observe our thinking, we live
    • self-sustaining thinking.
    • thinking two things coincide which elsewhere must always appear
    • But if we clearly apprehend what thinking consists in, we shall
    • percepts by thinking. We shall regard that which enters into
    • consciousness as thinking, not as a shadowy copy of reality, but as a
    • the essence of thinking.
    • this truth of the intuitive essence of thinking will one succeed in
    • whatever on the essential nature of thinking. At first sight this
    • experience, human thinking occurs only in connection with, and by
    • of thinking this organization plays no part whatever. Once we
    • relation of human organization to thinking. For this organization
    • whenever the activity of thinking appears. It suspends its own
    • by thinking. The essence which is active in thinking has a two-fold
    • activity of thinking, and more particularly that part of this
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  • Title: PoSA (Poppelbaum): Chapter X
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    • presence or living thinking - new thinking - by which all human activity
    • not through the part which human nature, through its thinking, plays
    • extra-human being is conceived to be unthinking and acts according to
    • the one side, we have spoken of the experience of thinking as one the
    • those that thinking elaborates, manifest themselves in every human
    • character, will regard thinking as a merely subjective human
    • man's activity in thinking will seem to lose all individual life.
    • do not understand at all how thinking can be intuitively experienced,
    • implies, he would end by thinking materialistically. He saves himself
    • from not thinking one's thoughts out to the end. It is often said
  • Title: PoSA (Poppelbaum): Chapter XI
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    • presence or living thinking - new thinking - by which all human activity
    • only concerning that factor in the flower which his thinking
    • by means of thinking, it follows that the coherence according to plan
    • should be protected by the fact that the process of thinking is in
  • Title: PoSA (Poppelbaum): Chapter XII
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    • presence or living thinking - new thinking - by which all human activity
    • intuitions, which his thinking has selected out of the whole world of
    • observation. For, although the products of thinking do not enter the
    • field of observation, so long as thinking goes on, they may well
  • Title: PoSA (Poppelbaum): Chapter XIII
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    • presence or living thinking - new thinking - by which all human activity
    • (and feelings are percepts) which thinking brings about (cp. pp. 78
    • thinking. At the same time we find that the will may also be
  • Title: PoSA (Poppelbaum): Chapter XIV
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    • presence or living thinking - new thinking - by which all human activity
    • individual. Where the sphere of freedom (in thinking and acting)
    • an act of thinking has to connect with percepts, in order to possess
    • kind of thinking and from willing according to type, there we must
    • thinking of a concept and a percept. With all other objects the
  • Title: PoSA (Poppelbaum): Chapter XV
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    • presence or living thinking - new thinking - by which all human activity
    • given to our perception and thinking, in a sphere outside this world.
    • thinking with the demands of the desire for knowledge. A particular
    • independence only so long as thinking does not gather our percepts
    • intuitive thought. Thinking destroys the mere appearance due to
    • of our subjective personality. Thinking gives us the true shape of
    • thinking. Science has striven to recognize percepts as reality by
    • the view than an inter-relation discovered by human thinking has only
    • by inference). The reason why, by correct thinking, we understand the
    • original being. It was overlooked that thinking embraces in one grasp
    • means of thinking, is added to the percept. This content is taken,
    • live it. As against this view, Monism shows that thinking is neither
    • belongs itself to the sequence of real events. By thinking we
    • satisfied with this reality, because it knows that our thinking is
    • subject (cp. p. 66). Thinking leads all perceiving subjects back to
    • thinking only a part of the total world of Ideas, and to that extent,
    • actual contents of their thinking. But all these contents belong to a
    • thought-contents of all men. Hence every man, in his thinking, lays
    • in itself. They do not understand that, by thinking, they discover
    • based on the experience of thinking.
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  • Title: PoSA (Poppelbaum): Contents
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    • presence or living thinking - new thinking - by which all human activity
    • THINKING AS THE INSTRUMENT OF KNOWLEDGE
  • Title: PoSA (Poppelbaum): Cover Sheet
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    • presence or living thinking - new thinking - by which all human activity
  • 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
  • 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
  • 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
  • Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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    • presence or living thinking - new thinking - by which all human activity
    • would, for the whole manner of thinking adopted in this book, be no
  • Title: PoSA (Poppelbaum): Seelische Beobachtungs
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    • presence or living thinking - new thinking - by which all human activity



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