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  • Title: PoSA (English/RSPC1949): Appendix I
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    • Fundamentals of a Modern World Conception
    • choose, leave this brief statement unread. But in philosophic world
    • relation to the world. What follows is rather a problem the
    • say: the world of my consciousness is a closed circle within me;
    • so is the world of another's consciousness within him. I cannot look
    • into the world of another's consciousness. How, then, do I know that
    • he and I are in a common world? The theory according to which we can
    • from the conscious world infer an unconscious world which never can
    • follows. The world, it says, which I have in my consciousness is a
    • representative image in me of a real world to which I have no
    • conscious access. In this transcendent world exist the unknown agents
    • which cause the world in my consciousness. In it, too, exists my own
    • of this theory is to imagine in addition to the world accessible to
    • my consciousness an hypothetical world which is to my immediate
    • alternative of having to say that the external world, which I regard
    • as existing before me, is nothing but the world of my consciousness,
    • consistency, this view ends in Absolute Illusionism. For the world
  • Title: PoSA (Poppelbaum): Appendix II
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    • Fundamentals of a Modern World Conception
    • The healthy eye can through the world the great Creator track;
    • doubts finds his powers lamed. In a world the riddle of which baffles
    • they impart to them their own wisdom. The Western world no longer
    • of the world as a living whole. There must be one supreme knowledge
    • seeks in his studies to gain a knowledge of the world
    • the world of Ideas in order to use them for his human aims, which
  • Title: PoSA (Poppelbaum): Chapter I
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    • Fundamentals of a Modern World Conception
    • analogies in the animal world to clear up the concept of freedom as
  • Title: PoSA (Poppelbaum): Chapter II
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    • Fundamentals of a Modern World Conception
    • And clinging lust the world in
    • than the world, of itself, offers him. Nature has endowed us with
    • conscious of our opposition to the world. We oppose ourselves to the
    • world as independent beings. The universe has for us two opposite
    • poles: I and World.
    • between ourselves and the world as soon as consciousness is first
    • belong to the world, that there is a connecting link between it and
    • after the unity between ourselves and the world. Religion, Art, and
    • in the revelation which God grants him, the solution of the world
    • problem, which his I, dissatisfied with the world of mere phenomena,
    • within him and the outer world. He, too, feels dissatisfied with the
    • world of mere appearances, and seeks to mould into it that something
    • world-content into our thought-content do we again find the unity
    • history, in the conflict between the one-world theory, or Monism, and
    • the two-world theory, or Dualism. Dualism pays attention only to the
    • separation between the I and the World, which the consciousness of
    • that there must be a bridge between the two worlds, but is not able
    • of Spirit; and in opposing to this “I” the world, he is
    • bound to reckon on the world's side the realm of percepts given to
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  • Title: PoSA (Poppelbaum): Chapter III
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    • Fundamentals of a Modern World Conception
    • the development of the world. But it is at any rate clear that the
    • contents of the world, but which in the ordinary course of that study
    • Moses. It represents God as creating the world in the first six days,
    • and only after its completion is any contemplation of the world
    • in the world. Just because it is our own creation do we know the
    • objects that make up the world. But he cannot find it in this way,
    • explanation of the other phenomena of the world.
    • myself, within the world-system, in that activity which is most
    • attention is added to the other observed contents of the world. But
    • other things, there enters among the world-processes — among
    • world-process which requires our presence if anything is to happen.
    • than thinking from which to regard all world-happenings.
    • other point of view than my own. I contemplate the rest of the world
    • study of the world. When Archimedes had discovered the lever, he
    • self-subsisting. Let us try, therefore, to understand the world
    • to the world-creator, when he was about to create thought, it would,
    • concerned with the creation of the world, but with the understanding
    • but for the understanding of the world. It seems to me very strange
    • to the objects which he seeks to understand. The world-creator had
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  • Title: PoSA (Poppelbaum): Chapter IV
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    • Fundamentals of a Modern World Conception
    • The World as Percept
    • himself and the rest of the world. But by this same act of thought he
    • nothing and confronted the world. All that it there perceived before
    • The world so far would appear to this being as a mere chaotic
    • pleasure and pain. This aggregation constitutes the world of pure
    • compels me to correct my picture of the world. We see this in
    • more difficult when we realize further that our perceptual world is
    • constructed ears. Without them the whole world would be for us for
    • dark. Others are blind only to one colour, e.g., red. Their world
    • we are no longer able to believe in the existence of a world apart
    • bodies which compose the mighty frame of the world — have not
    • outer world, whereas the contents of my percept of my Self form my
    • inner world. The failure to recognize the true relation between
    • world” exists only in spirits. What the naive man calls
    • the outer world, or corporeal nature, is for Berkeley non-existent.
    • limits our knowledge of the world to our representations, not because
    • the external world. Similarly, colour and heat are inferred to be
    • external world which are utterly different from what we experience as
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  • Title: PoSA (Poppelbaum): Chapter V
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    • Fundamentals of a Modern World Conception
    • The Act of Knowing (Cognizing) the World
    • a conception of the world. In any case, it is inadmissible to reject
    • Idealist does who bases his assertion that the world is my
    • the whole perceptual world is only representational, and, moreover,
    • the subjective world of representations and pursues instead that
    • can, however, go even further and say, I am confined to the world of
    • Critical Idealist the whole world seems a dream, in the face of which
    • through the nothingness of this dream world, and who gradually lose
    • I is added to the representation of the outer world. I have then
    • of the world may be called Absolute Illusionism, the second is called
    • is transcendental in the sense of this world conception when it
    • this view, beyond the sphere of the immediately cognizable world; in
    • other words, it is transcendent. Our world can, however, be
    • footing in the world by means of an analysis of percepts. Within this
    • 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
    • disappeared as soon as we shut our senses to the external world,
    • means for investigating indirectly the world of the I existing in
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  • Title: PoSA (Poppelbaum): Chapter VI
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    • Fundamentals of a Modern World Conception
    • together with them to one and the same world. The stream of the
    • universal cosmic process passes through that segment of the world
    • universal world-process. The percept of the tree belongs to the same
    • whole as my I. This universal world process produces alike, there the
    • world-creator instead of a world-knower, object and subject (percept
    • another reciprocally. As world-knower I can discover the common
    • world, only through thinking which by means of concepts relates the
    • to the world; our feeling leads us back into ourselves and thus makes
    • world, but who have moreover a special value in themselves.
    • reality than the consideration of the world through thinking. But the
    • oscillation between our living with the universal world-process and
    • experiences of the outer world, the more we cut ourselves off from
    • has his special place from which he looks out on the world. His
    • the world. But man is meant to be a whole, and knowledge of objects
  • Title: PoSA (Poppelbaum): Chapter VII
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    • Fundamentals of a Modern World Conception
    • into the complete thing. Let us call the manner in which the world
    • its true nature, “the world of appearance,” in
    • We can then say: The world is given to us as a duality, and knowledge
    • this is the theory of two worlds, or Dualism. The latter does not
    • kept apart merely by our organization, but that there are two worlds
    • these two worlds the principles of explanation for the other.
    • leaves these two worlds standing opposite and outside one another.
    • assigning to each percept its legitimate place in the world as a
    • world-principle which he hypothetically assumes and the things given
    • in experience. For the hypothetical world-principle itself a content
    • can be found only by borrowing it from the world of experience and
    • were to import a few abstract elements from the world of experience
    • from the rich world of percepts. They are then transferred to the
    • fictitious world of atoms. And then astonishment arises that life
    • world of percepts.
    • thing-in-itself, can reach no explanation of the world, follows
    • of knowledge. The follower of a Monistic world-conception knows that
    • all he needs to explain any given phenomenon in the world is to be
    • found within this world itself. What prevents him from reaching it
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  • Title: PoSA (Poppelbaum): Chapter VIII
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    • Fundamentals of a Modern World Conception
    • world faces man as a multiplicity, as an aggregate of detailed parts.
    • configuration of the world we say simply that it is given, and
    • find it, we say that it consists of percepts. Within this world of
    • not believe the nexus of the world to have been grasped until he has
    • Philosopher of Feeling makes a world-principle out of something which
    • permeate the whole world with his own Self. What the Monist, in the
    • individual activity. It is the relation of the external world to the
    • part in the universal world-life. Through thinking it relates purely
    • of perception as is any object in the external world.
    • general world-process; hence the latter is conceived as a universal
    • will. The will becomes the world-principle of reality just as, in
    • be experienced only individually the fundamental factor of the world.
    • the conceptual interpretation of the world is inadequate. Both
    • acknowledge that the will is a universal world-process only in so far
    • as it is ideally related to the rest of the world.
    • world. This penetration is effected by a power contained in the
    • chilly picture of the world.
  • Title: PoSA (Poppelbaum): Chapter IX
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    • Fundamentals of a Modern World Conception
    • the world which arises within knowledge. In the preceding chapters
    • We shall, further, build up for ourselves a metaphysical world after
    • the pattern of the perceived world. We shall, each according to his
    • habitual thought-pictures, call this world a world of atoms, or of
    • hypothetically a metaphysical world modeled on our perceived world.
    • react to the percept of a certain event in the external world without
    • the external world. These feelings may become springs of action. When
    • the world of Ideas. In so far as this intuitive content has reference
    • world-nexus as I experience it intuitively; it is “bad”
    • intuition grasps the Idea-content of the world. In any
    • its instincts and feelings, but rather the unified world of Ideas
    • not understand the identity of the world of Ideas. He does not grasp
    • that the world of Ideas which inspires me is no other than that which
    • experience of the world. It cannot be anything else. For if we could
    • different spiritual worlds, but because from our common world of
    • world of Ideas, and do not obey mere external impulses (physical or
    • belong to one spiritual world with himself, and that their intentions
    • own concept. In the objective world, a boundary-line is drawn by our
    • respect them as belonging to the same world of Ideas which is the
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  • Title: PoSA (Poppelbaum): Chapter X
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    • the moral order of the world is the perceptible reflection of the
    • manifestation of the extra-human world-order. It is not man who
    • created the world in order to gain, by means of the world, release
    • world-order on the part of rational, self-conscious individuals is it
    • possible for the world-process to be led to its goal.” “Real
    • existence is the incarnation of the Godhead. The world-process is the
    • agrees in admitting the justification of the world of percepts. He
    • within the perceptible world the thing or the person or the
    • perceptible or spiritually real world, then Monism must decline to
    • unfree. He is conscious of himself as unfree in the world of
    • mechanical order of nature nor of an extra-human world-order, but
    • himself in the world, but his own. He carries out his own decisions
    • behind human agents the purposes of a foreign world ruler,
    • ends. For the world of Ideas realizes itself, not in a community, but
    • truly moral world-view in general from all the internal fetters of
    • eliminate from the world as it can eliminate percepts. The latter it
    • phenomena of the world within that world and not outside it. Just as
    • of concepts as nothing more than abstractions from the world of
    • world of Ideas as into something which is identical for all men. On
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  • Title: PoSA (Poppelbaum): Chapter XI
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    • Fundamentals of a Modern World Conception
    • World-Purpose and Life-Purpose
    • such questions as: What is the extra-mundane purpose of the world?
    • I have no predestined mission in the world; my mission, at any one
    • “the realization of the moral world-order,” etc., are,
    • to surrender also all order and unity in the world. Listen, for
    • imaginary or real, maladaptations to a world full of wonders of
    • mind of a creator of the world) are the very men who ought to admit
    • assuming purposes in the world and in nature drops away with the
    • rejecting the concept of purpose even for the spiritual world, so far
    • as it lies outside human action, is that in this world there is
  • Title: PoSA (Poppelbaum): Chapter XII
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    • intuitions, which his thinking has selected out of the whole world of
    • particular intuition from his world of Ideas, in order to make it the
    • basis of an action, lies in the perceptual world which is given to
    • his Ideas, in order to assert himself in the world, is moral
    • depends on knowledge of the particular world of phenomena with which
    • imagination, the ability to transform the world of percepts without
    • able to find concepts for the ready-made world than
    • others, and to engrave them skillfully into the actual world. Vice
    • ready-made in the world; hence we can discover them and apply them
    • organic world, evolution means that the later (more perfect) organic
    • the world-ether during that infinitely long period. [That on this
    • moral world-order we accomplish what, at a lower level, nature
    • world. Hence the ethical norm cannot straightway be made an object of
    • Monistic world-view, rejects, in morality as in science, every
    • so it is equally impossible for it to derive the moral world-order
    • from causes which do not lie within the world of our experience. It
    • (divine government of the world from the outside), or a particular
    • world like everything else that exists, and their causes must be
    • looked for in the world, i.e., in man, because man is the
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  • Title: PoSA (Poppelbaum): Chapter XIII
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    • world is the best conceivable which could exist at all, and that to
    • Leibnitz says the world
    • is the best of all possible worlds. A better one is impossible. For
    • create the best possible world, a wise God knows which is the best
    • a world worse than the best possible.
    • knows what God's purposes are concerning the world and mankind, he
    • that he is adding his share to the other good in the world. From this
    • picture Schopenhauer paints. He thinks of the foundation of the world
    • our age, to base his world-view on experience. By observation of life
    • the world. He passes in review before the tribunal of reason whatever
    • than pleasure into the world. The disagreeableness of “the
    • intoxication. Pain far outweighs pleasure in the world. No man, even
    • the presence of an ideal factor (wisdom) in the world, but, on the
    • can attribute the creation of the world to his Absolute Being only on
    • condition that He makes the pain in the world subserve a
    • world-purpose that is wise. But the pain of created beings is nothing
    • but God's pain itself, for the life of the world as a whole is
    • existence. Hence the purpose of the creation of the world is to
    • The world-process is nothing but a continuous battle against God's
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  • Title: PoSA (Poppelbaum): Chapter XIV
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    • viewing the world, and for that other kind of knowledge which we gain
  • Title: PoSA (Poppelbaum): Chapter XV
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    • explanation of the world. In the same way, it looks for the sources
    • of action also within the world of observation, i.e., in that
    • through abstract inferences the ultimate causes of the world which is
    • given to our perception and thinking, in a sphere outside this world.
    • knowledge of the rest of the world in some way from without. But the
    • into the network of the conceptual world. As soon as this happens,
    • life of the cosmos. The unity of the conceptual world which contains
    • in some object transcending the world of our experience (inferred
    • nexus of the world, was thought to be that an original creator has
    • built up the world according to logical laws, and, similarly, the
    • Subjective Idealist will not deny that we live in the real world
    • Monism gives man the conviction that he lives in the world of
    • reality, and has no need to seek beyond his world for a higher
    • able to guarantee it. What Dualism seeks first behind the world of
    • observation, that Monism finds in this world itself. Monism shows
    • holds the conceptual content of the world to be identical for all
    • because it is the same world-content which expresses itself in all.
    • 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
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  • Title: PoSA (Poppelbaum): Contents
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    • Fundamentals of a Modern World Conception
  • Title: PoSA (Poppelbaum): Cover Sheet
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    • Fundamentals of a Modern World Conception
    • Fundamentals of a Modern World
  • Title: PoSA (Poppelbaum): Editors Note to the 1st Translated Edition
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    • Fundamentals of a Modern World Conception
  • Title: PoSA (Poppelbaum): Editors Preface to the 4th Edition, 1939
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    • Fundamentals of a Modern World Conception
  • Title: PoSA (Poppelbaum): Extract to Editors Note to 2nd Edition
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    • Fundamentals of a Modern World Conception
  • Title: PoSA (Poppelbaum): Preface to the Revised Translation, 1939
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    • Fundamentals of a Modern World Conception
  • Title: PoSA (Poppelbaum): Preface to the Revised Edition, 1918
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    • Fundamentals of a Modern World Conception
    • region of the world of spiritual experience of which I have given an
    • lives in the midst of a genuine Spiritual World.
    • spiritual experience, that knowledge of the Spiritual World is
  • Title: PoSA (Poppelbaum): Seelische Beobachtungs
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