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Query was: action

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• Title: Book: PoF: Contents
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  • 1 Conscious Human Action 3
• Title: Book: PoF: Introduction by Michael Wilson
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  • Hartmann's reaction was typical; instead of accepting the discovery that
  • self-knowledge, for moral action, for life itself. It does not “tell us
  • goes on to show that we can also know the causes of our actions,
  • activity, on action, on thinking and feeling that arise from the individual
  • English usage, meaning the reason that a person has for his action.
  • was the reason for the action, though the person acting was not
  • characterize all possible levels of action from the purely instinctive
  • “spring of action”. While this is legitimate philosophical usage, I
  • the origin or source of the action, which is the motive. Of course, at
  • the higher levels of action there is no other driving force than the
  • motive, from whatever it is in us that throws us into action whenever
  • not conscious of the driving force behind our actions, we cannot be
  • action. Thus the final triumph of Steiner's path of development
  • desire but less than overt action. It is less obvious when dealing
  • with the genesis of one's own actions, but the tendency to attribute
  • action that I may have, but I cannot choose how these desires come
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • All science would be nothing but the satisfaction of idle
• Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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  • Knowledge of Freedom: Chapter One: Conscious Human Action
  • Conscious Human Action
  • sphere of human action and thinking. One and the same
  • worthy of the name. The moral valuation of human action and
  • other of two possible courses of action. There is always, so
  • possible actions, we carry out just one and no other.
  • action are precisely and fixedly determined by something else.
  • to carry out an action when impelled thereto by any reason.
  • It is only because man is conscious of his action that he
  • man not only is conscious of his action, but also may become
  • is it justifiable to lump together actions of this kind with
  • those in which a man is conscious not only of his actions but
  • also of the reasons which cause him to act? Are the actions of
  • motive of action which I recognize and see through, is to be
  • action only if his character is such that this mental picture
  • action and an unconscious urge, then the conscious motive
  • will result in an action which must be judged differently
  • one's action? Too little attention has been paid to this
  • free means to be able to determine one's life and action by
  • applied to the actions of human beings. Modern science loves
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• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • special instance of this dissatisfaction. We look twice at a
  • act upon matter, so as to translate its intentions into actions?
  • comes to action, we have to translate our purposes into
  • shall attempt no speculations concerning the interaction of
• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • more than a subjective reaction of our organism to these
  • forces of attraction and repulsion. If I put my hand on a
  • the eye. It arises first through the interaction of the eye and
  • of the eye, and that from this interaction my mental picture
• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • among objects; its movements and actions are so far known to him in
  • as a movement of the body. The act of will and the action of the body are
• Title: Book: PoF: Knowledge of Freedom: Chapter Seven: Are There Limits to Knowledge?
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  • could come into existence through their interaction.”
  • real; the single idea of the tulip is to him an abstraction, the
  • oneself in abstractions, one will realize that for a knowledge of
• Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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  • but the lifeless abstraction, the corpse of the living thinking.
  • If we look only at this abstraction, we may easily find ourselves
• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • individual and determining him to action in a particular direction. But one
  • individuals differently. They stimulate different men to different actions.
  • picture or concept into a motive of action or not, will depend on whether it
  • action. But this mental picture is raised to the level of a motive for my
  • here involved is simply called instinct. The satisfaction of our
  • driving force of such action is called tact or moral good taste.
  • The more often such immediate reactions to a percept occur, the more the
  • force of an action. When I see a starving man, my pity for him may become the
  • driving force of my action. Such feelings, for example, are shame, pride,
  • action through mere reflection. Mental pictures become motives because, in
  • mental pictures of actions that they themselves have carried out in a similar
  • typical pictures of actions have become so firmly connected in our minds with
  • which determines our action indirectly by way of the conceptual thinking.
  • action is pure thinking. As it is the custom in philosophy to call the
  • discussing, the practical a priori, that is, an impulse to action
  • point of an action, I enter upon the act of will irrespective of whether I
  • immediately before the action, that is, irrespective of whether it was
  • Since a real act of will results only when a momentary impulse to action, in
  • feelings; they assert, for instance, that the aim of moral action is to
  • the feeling itself does not yet exist in the moment of action; it has first
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• Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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  • moral life, also, a basis for action that shall be perceptible to
  • basis for his action to him in a way that his senses can
  • understand. He is ready to allow this basis for action to be
  • myself the author of my action, it is the matter of
  • my actions are nothing but the result of the material processes
  • absence of external compelling motives ... Our action is
  • for his actions in a corresponding spiritual force. He will see
  • materialistic dualist makes man an automaton whose actions
  • impulses of action which are derived from so-called
  • asserts that the action of a fellow man is done unfreely, then
  • act; and if he bases his assertion upon causes of action lying
  • According to the monistic view, then, man's action is
  • does not see, behind man's actions, the purposes of a supreme
  • Monism, then, in the sphere of true moral action, is a
  • says, “Our action is necessitated as is our thinking”, has
  • processes, but not to action or to being; and if he were to
• Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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  • of human actions. One performs an action of which one has
  • picture to determine one's action. Thus the later (the deed)
  • actions. Hence this is the only sphere in which the concept of
  • subjective actions, is an element well suited for such invented
  • with the sole exception of human action. It looks for laws of
  • with that of subjective human action. For purpose to exist, it
  • enable themselves to regard everything outside human action
  • — and thence human action itself — as no more than a natural
  • for the spiritual world, lying outside human action, it is
• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • it the basis of an action, lies in the world of percepts given
  • the only impulses to action. He makes a completely first-hand
  • one in particular, and then to translate it into action. But his
  • action will belong to perceptible reality. What he achieves
  • quite definite particular actions for the consciousness of the
  • certain actions. Laws take on the form of general concepts
  • only when they forbid actions, but not when they prescribe
  • form belongs to laws for inhibiting actions: Thou shalt not
  • Whenever the impulse for an action is present in a general
  • picture of the action (the relation of the concept to a content
  • of the free spirit's action. Therefore it is only men with
  • action does not create percepts, but transforms already
  • general. Moral action, then, presupposes, in addition to
  • out of their imagination, the not-yet-existing actions of the
  • action is necessary for acting morally, our action depends
  • The functioning of the organism occurs without any action
  • and then get to know them, whereas in moral action we
  • for free individual action. The consistent evolutionist cannot
  • can state only that the present form of moral action
  • characterizing of an action, that is, whether it is a free one,
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• Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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  • direction that human action must follow in order to make its contribution to
  • or will. Eternal striving, ceaseless craving for satisfaction which is ever
  • Satisfaction, when it occurs, lasts only for an infinitesimal time. The
  • dissatisfaction and suffering. If at last blind craving is dulled, then all
  • alleged satisfaction turns out on closer inspection to be illusion.
  • income, love (sexual satisfaction), pity, friendship and family life,
  • satisfaction. Soberly considered, every enjoyment brings much more evil and
  • individual satisfaction (egoism) is a folly, and that he ought to be guided
  • To strive for satisfaction means that our activity reaches out beyond the
  • pain. But from this we must not conclude that pleasure is the satisfaction
  • of a desire, and pain its non-satisfaction. Both pleasure and pain can be
  • striving after pleasure cannot lead to any satisfaction. Man, whose
  • actions. Otherwise creation would be purposeless. And it is extra-human
  • greater than the available means of satisfaction, and that the enjoyment of
  • of life. If only a part of the needs of a living creature finds satisfaction,
  • fraction, of which the numerator is the pleasure actually experienced while
  • the denominator is the sum total of needs. This fraction has the value 1
  • are fully satisfied. The fraction becomes greater than 1 when a creature
  • desires. But the fraction can never become zero as long as the
  • have seen, the value of the pleasure of satisfaction will be the greater,
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• Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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  • his actions a content that is determined by the position he
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • same way, it looks for the sources of action within the world
  • for our actions lay in the will of such a being. What was not
  • of two abstractions drawn from experience. Exactly
  • beyond our given world is an abstraction to which no reality
  • such ideas monism regards as abstractions borrowed from
  • aims of our action be derived from an extra-human Beyond.
  • moral imagination. The idea that realizes itself in an action
  • action, but human intuitions belonging to this world itself.
  • directs our actions from outside. Man finds no such primal
  • actions. He is thrown back upon himself. It is he himself who
  • must give content to his action. If he looks outside the world
  • he must give up action altogether, or else he must act for
  • only in man himself. If an idea is to become action, man must
  • ultimate determinant of his action. He is free.
  • reality of human action. For this purpose it was necessary to
  • actions in which, on the basis of unprejudiced self-observation,
  • one can speak of freedom. These are actions that
  • represent the realization of ideal intuitions. No other actions
  • freedom as the distinguishing feature of all actions proceeding