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Query was: cause

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

• Title: Book: PoF: Introduction by Michael Wilson
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  • because of the reluctance to consider the central part played
  • of thinking, and shows that there need be no fear of unknown causes
  • goes on to show that we can also know the causes of our actions,
  • one must put it differently because the word ‘freedom’ has a
  • English of the German Geist and Seele. Perhaps because we use
  • This was the main cause of Dr. Poppelbaum's concern, and his solution was to
  • I have also used it for the German Phantasie, because the word
  • the phrase “springs of life”. This immediately causes confusion with
  • freedom, because then nothing apart from ourselves determines our
  • wills, because his will is determined by motives.
  • because his wanting is determined by motives.
  • those cases where man can want as he wills, because he has freely
  • because to want without wanting
  • I have dealt with this at some length because it has been my
• Title: Book: PoF: Author's Prefaces: Preface to the revised edition of 1918
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  • causes man's soul to undergo depend upon the position he is
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • because the opinion keeps cropping up that I need to suppress
  • here, because today they seem to me quite irrelevant. But the rest
  • indeed, just because of the natural scientific manner of thinking
  • discussions are included only because they ultimately throw
• Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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  • It is not because I consider that the book in which it
  • but because it seems to me to express the view to which the
  • Thus, for example, God, though necessary, is free because he
  • God cognizes himself and all else freely, because it follows
  • determined by external causes to exist and to act in a fixed and
  • external cause acting upon it a certain quantity of motion, by
  • impact of the external cause has ceased. The continued motion
  • own nature, because it requires to be defined by the thrust of
  • an external cause. What is true here for the stone is true also
  • determined by external causes to exist and to act in a fixed and
  • conscious of their desires, but ignorant of the causes by which they
  • himself free because there are some things which he desires
  • Because this view is so clearly and definitely expressed
  • It is only because man is conscious of his action that he
  • the fact that he is driven by a cause which he cannot help
  • conscious of the causes which guide him. Nobody will deny
  • knows anything of the causes, working in the depths of their
  • also of the reasons which cause him to act? Are the actions of
  • caused endless confusion. There is, after all, a profound
  • organic process which causes the child to cry for milk.
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• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • and matter. He is the more compelled to do so because his
• Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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  • in the same way as, for instance, a change is caused in an
  • is given in exactly the same way as the event which causes it.
  • intimately than any other process in the world. Just because
  • activity. How one material process in my brain causes or
  • concept thunder but what causes me to bring the two
  • cannot find it in this way because, as I have shown, it eludes
  • to explain thinking because he simply does not see it.
  • thinking as we are doing here, because what one believes
  • because this unconscious activity is not observed does the
  • which is caused by an illumination with a rapid succession of
  • the cause of thinking if one steps outside the realm of thinking
• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • mention of this, because it is here that I differ from
  • observation and look for the cause. The concept of effect
  • calls up that of cause, and my next step is to look for the
  • object which is being the cause, which I find in the shape of
  • the partridge. But these concepts, cause and effect, I can
  • thinking subject. Because we direct our thinking upon our
  • observation, we have consciousness of objects; because we
  • be at the same time self-consciousness because it is a
  • think because it is a subject; rather it appears to itself as
  • subject because it can think. The activity exercised by man
  • should let them slip by. Only because I perceive my self,
  • while the object which causes this modification is lost sight
  • because, in his opinion, there are no objects apart from
  • omnipotence of God. I see a table because God calls up this
  • our mental pictures, not because it is convinced that things
  • cannot exist beyond these mental pictures, but because it
  • that cause these changes. This view concludes from
  • experience directly; and just because we have direct experience
  • Because, outside our organism, we find vibrations
  • brain process is merely its cause. This is why Hartmann says,
• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • their causes which transcend his consciousness and exist independently of
  • of which the irritation which causes me to cough comes to be symbolically
  • stamp in each separate human being only because it comes to be related to
  • multiplicity because it is thought by many persons. For the thinking
  • causality unites; they do not stand in the relation of cause and effect;
  • below, before and after, cause and effect, thing and mental picture, matter
  • to be holding mistaken views about this relation, but because it is necessary
  • because we have learnt that we must abandon it in the case of other things,
  • transcendent. Hartmann's theory is called realism because it
• Title: Book: PoF: Knowledge of Freedom: Chapter Six: Human Individuality
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  • because he lacks the concepts which he should bring into
  • ourselves. It is only because we experience self-feeling with
• Title: Book: PoF: Knowledge of Freedom: Chapter Seven: Are There Limits to Knowledge?
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  • which we cannot answer, it must be because the content
  • particular moment, this or that remains unexplained because,
  • be found tomorrow. The limits due to these causes are only
  • these substances is impossible only because of the coarseness
  • the sense-perceptible world, namely because of their mode
  • from the standpoint of naïve realism. And because naïve
  • contradictory elements, monism, because it combines
  • of the underlying causes. We believe that we can understand
  • instances to know how the inferred causes will behave in
  • observation yields some unexpected element, because the
  • realist asserts that this knowledge of causes, though
  • into reality. What causes us to enquire into our relationship
  • because he has found by experience that many a reader
• Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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  • philosophy of will are both forms of naïve realism, because
• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • action through mere reflection. Mental pictures become motives because, in
  • because one anticipates a favourable influence on one's own person indirectly
  • through the happiness of others, or because one fears to endanger one's own
  • because he accepts certain moral standards, his action is the outcome of the
  • act. I act, at this level of morality, not because I acknowledge a lord over
  • external principle for my action, because I have found in myself the ground
  • whether my action is good or bad; I carry it out because I love it. My
  • because I consider serving the public good to be my duty? The mere concept of
  • duty excludes freedom because it does not acknowledge the individual
  • I differ from my fellow man, not at all because we are living in two entirely
  • different spiritual worlds, but because from the world of ideas common to us
  • because human individuals are one in spirit that they can live out
  • expects to find it because it is inherent in human nature. I am not here
  • means or by moral laws, whether man is unfree because he follows his unlimited
  • sexual desire or because he is bound by the fetters of conventional morality,
  • becoming a complete plant. The plant transforms itself because of the objective
  • because in the face of every merely imposed law it feels itself unfree.”
  • see in the free spirit even a dangerous person. But that is only because his
  • morality through the presence of man. The free man acts morally because he
  • life. State and society exist only because they have arisen as a necessary
• Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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  • It is said that we have the feeling of freedom only because
  • Here man does not act because he wants to, but he shall
  • act, because it is God's will to be redeemed. Whereas the
  • reality, cannot acknowledge freedom because he sees man
  • justified because it recognizes the justification of the world
  • within the perceptible world, that has caused the person to
  • act; and if he bases his assertion upon causes of action lying
  • rejects the latter because it seeks all the principles for the
  • the other, all equally unfounded, either because they entirely
  • because they misunderstand it as a merely abstracting
• Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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  • of cause and effect where the earlier event determines the
  • In a process which breaks down into cause and effect, we
  • cause precedes the percept of the effect; cause and effect
  • must always follow upon the percept of the cause. If the
  • effect is to have a real influence upon the cause, it can do so
  • factor of the cause. Anyone who declares that the
  • effect must really influence the cause, that is, by means of a
  • law of its being. It is just because the idea is not external to
  • by cause and law from within. I construct a machine purposefully
  • calls a thing purposeful simply because it is formed according
  • is absolutely necessary that the effective cause shall be a
  • can nowhere point to concepts acting as causes; the concept
  • connecting cause and effect. Causes are present in nature only
  • Wherever there is a systematic linking of cause and effect for
  • because something is revealed in that world which is higher
• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • must now be regarded as effective causes, like all others
  • in his System der Ethik). This comparison is false, because our
  • arises because, as scientists, we start with the facts before us,
  • because reptiles do not conform to the proto-amniotes, they
  • it seeks the causes of new organic forms without invoking
  • world order from causes which do not lie within the
  • exists, and their causes must be sought in the world, that is,
  • ideal intuition. This goal can be reached, because in ideal
• Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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  • once arises, this is no ground for saying that, because in every case
  • were to argue that the pain caused by an unsatisfied aim is increased by the
  • this last heading we shall have to put also the displeasure caused by work,
  • time when he suffered the rebuffs he felt the humiliations just because he
  • cause the pleasure. But if I want to determine the value of life in the
  • give up the business of life because of the pain involved. What follows from
  • conclusion that life is valueless because it contains a surplus of pain and
  • selfishness desires the grapes of pleasure, finds them sour because he
  • primarily in putting an end to the pain caused by hunger. But to the mere
  • his meal. Thus for him hunger becomes at the same time a cause of pleasure.
  • is measured. The enjoyment of satisfying hunger has a value only because
  • profit and loss. But if the pessimist believes that because
  • it, a still greater pain has to be taken into the bargain. But because the
  • it may be. But such a philosophy would be mistaken because it would make the
  • twice as many rotten ones as sound ones — because the seller wants to
  • because from the very nature of his being he wants to fulfill them,
  • harnesses; he wants them, because their realization is his highest
  • If a man strives for sublimely great ideals, it is because they are the
  • desires will first have to make man a slave who acts not because he wants to
  • but only because he must. For the achievement of what one wanted to do gives
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• Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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  • is for the most part such an unworthy one because in so many
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • the ultimate causes of the world that is presented to our
  • universe as something existing on its own, because we do
  • out of mere abstract concepts, because it sees in the concept
  • absolute reality anywhere else but in experience, because it is
  • Monism is satisfied by this reality, because it knows that
  • because the same world content expresses itself in him. In
  • something foreign to him, because in his intuitive thinking
• Title: Book: PoF: Appendix Added to the new edition, 1918
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  • subject matter of such a book, because, by their whole way of
  • causes of my conscious world. In it also lies my own real
  • because in perceiving the other person, firstly, the extinction
  • consciousness, and in a way that does not enter it, they cause
  • three positions; and it fails to do so only because it does not
  • seek by all means to evade answering direct questions, because