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Query was: conscious

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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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  • conscious motive, Steiner uses the word to include all concepts in
  • of our own consciousness, but also a step towards the realization
  • Intuition is the conscious experience — in pure spirit — of a
  • It has to be a conscious motive, in the form of a concept or mental
  • deed. An “unconscious motive” is really a contradiction in terms,
  • motive in that we may well remain unconscious of it. But if we are
  • not conscious of the driving force behind our actions, we cannot be
  • overcoming our unconscious urges and habits if freedom is to be
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • our actual working consciousness has risen beyond a mere
• 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
  • as much by the analysis of consciousness, as by the contents of
  • motion. This stone, which is conscious only of its striving and is
  • conscious of their desires, but ignorant of the causes by which they
  • It is only because man is conscious of his action that he
  • man not only is conscious of his action, but also may become
  • conscious of the causes which guide him. Nobody will deny
  • those in which a man is conscious not only of his actions but
  • consciousness, and those which I follow without any clear
  • If there is a difference between a conscious motive of
  • action and an unconscious urge, then the conscious motive
  • taking into account the difference between unconscious and
  • conscious motives. If a motive affects me, and I am compelled
  • Here again human actions in which there is a consciousness
  • motive that has become conscious. Rée demonstrates his
  • person who arouses pity appears in my consciousness.
• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • whole being into two parts. We become conscious of our
  • soon as consciousness first dawns in us. But we never cease to
  • and World which the consciousness of man has brought
  • question, which really originates in our consciousness, is
  • consciousness. It is we ourselves who break away from the
  • consciousness. The inclusion of a few phrases about attempts
  • to reconcile man's consciousness and the world serves solely
  • psychology and philosophy. The ordinary consciousness is
  • which science, so far, has interpreted consciousness, but with
• Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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  • happen to be present in our consciousness.
  • conscious of such striving. The workings of common sense, as
  • force and substance, the conscious and the unconscious. It is easy
  • concept formed by thinking. I am conscious, in the most
  • condition I have described, in which he becomes conscious
  • of what in all other spiritual activity remains unconscious.
  • make it the object of our study. What we first weave unconsciously
  • what we consciously extract from them again.
  • between thinking before we have become conscious of it, and
  • its vehicle, human consciousness. Most present-day philosophers
  • must be consciousness. Hence we ought to start, not from
  • thinking, but from consciousness. There is no thinking, they
  • say, without consciousness. To this I must reply that in
  • order to clear up the relation between thinking and consciousness,
  • when the philosopher tries to understand consciousness he
  • consciousness and therefore presupposes consciousness.
  • consciousness. The philosopher, however, is not concerned
  • consciousness and subject it to the scrutiny of thinking, if
  • matter, will, or the unconscious, it will hang in the air. Only
  • unconscious activity which lies at the basis of thinking. Only
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• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • observation. Human consciousness is the stage upon which
  • (human) consciousness. It is the mediator between thinking
  • observation, we have consciousness of objects; because we
  • direct it upon ourselves, we have consciousness of ourselves,
  • or self-consciousness. Human consciousness must of necessity
  • be at the same time self-consciousness because it is a
  • consciousness which thinks. For when thinking contemplates its
  • which meets the thinking in our consciousness, comes into
  • our consciousness at all.
  • by thinking. For at any moment the content of our consciousness
  • observation mentioned above has to the conscious subject.
  • of sensation enumerated above, in so far as the conscious
  • consciousness, may be called a percept.
  • conscious Spirit.
  • from consciousness and to which the conscious percept-pictures
  • consciousness while I am having other percepts. When I am
  • my self can be added. I am then conscious not only of the
  • of this process remains in my consciousness — a picture
  • must bring to clear consciousness is the recognition that our
  • exist also outside our consciousness. Physics, physiology, and
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• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • are independent of us and which lie outside our consciousness. He asks:
  • the inner connection of his conscious percepts with one another but with
  • their causes which transcend his consciousness and exist independently of
  • senses away from things. Our consciousness, on this view, works like a
  • appears among my dream images an image of myself, so in waking consciousness
  • world. We have then given to us in consciousness, not our real I, but only our
  • consciousness. If I dream that I am drinking wine which makes my throat dry,
  • to our waking conscious life. Whoever takes this view fails to see that
  • not at the same time on the thinking itself. The naïve consciousness,
  • of a plant arises when a thinking consciousness approaches the plant.
  • from merely becoming conscious of ourselves. For this latter self-awareness
  • in A's consciousness or in B's. It will, however, be grasped by each of the
  • the universe the moment we became conscious. But since we stand at a point in
  • that the activities of our body come to our consciousness only through
  • Rooted most deeply in the naïve consciousness of mankind is the opinion
  • consciousness. To continued observation, this percept shows itself to be
  • a real world such as naïve consciousness believes it has before it.
  • merely abandon the naïve point of view while unconsciously retaining the
  • I believe that I am dealing with realities, I am actually conscious only of
  • the 'things-in-themselves', exist only beyond the horizon of my consciousness,
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• Title: Book: PoF: Knowledge of Freedom: Chapter Seven: Are There Limits to Knowledge?
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  • will lie and will move. It is impossible to see how consciousness
  • process is said not to appear in consciousness. But it is
  • percept. Only at this stage does it enter our consciousness.
  • place outside consciousness, whereas the other, the
  • consciousness.
  • of what is there prior to his consciousness. The objectively
  • thing-in-itself) lies beyond our consciousness in a being-in-itself of
  • whom, once more, we can have in our consciousness merely a
  • consciousness), there he sees a reality. However, the
  • metaphysical realist asserts that we enter into a conscious
  • in addition to the conscious waking state there should be an
  • unconscious sleeping state, so for man's experience of himself
• Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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  • conscious activity, but just find it, we call it percept. Within
• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • such as physical brain processes or unconscious spiritual processes lying
  • behind the conscious thinking which they observe, fail to recognize what an
  • atoms, a world of will, a world of unconscious spirit, or whatever, each
  • shall see in this element that appears in our consciousness as thinking, not
  • of this we shall be able to say that it is brought into consciousness for us
  • through intuition. Intuition is the conscious experience — in pure
  • ego-consciousness out of this thinking. Thinking, in its own essential
  • ego-consciousness. To see this we have but to observe thinking with an open
  • mind. The “I” is to be found within the thinking; the “ego-consciousness”
  • general consciousness, in the sense explained above. (The ego-consciousness
  • to imply that the ego-consciousness, once it has arisen, remains dependent
  • The “ego-consciousness” is built upon the human organization. Out
  • argument, we can gain insight into the connections between thinking, conscious
  • certain percepts is always accompanied by the appearance in consciousness of
  • have had the concept beforehand or whether it only enters my consciousness
  • then out of the consciousness
• Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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  • naïve consciousness into the sphere where the moral laws
  • characteristic features. The consciousness of freedom can
  • intelligent self-conscious individuals can the world process
  • share in his conscious experience) makes him a slave to the
  • himself. Monism cannot recognize any unconscious compulsion
  • consciousness; on the other hand we have shown that the
  • expression in each human consciousness in a quite individual
• Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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  • would simply remain side by side in our consciousness, if
  • The naïve consciousness, which regards as real only what
• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • Motives are present in his consciousness from the outset in
  • quite definite particular actions for the consciousness of the
  • essence. When such an intuition is present in human consciousness,
• Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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  • Absolute,” by means of which the unconscious healing power of the Absolute
  • unconscious wish not to fall ill, which we all take for granted, as a
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • human will-power made absolute; Hartmann's Unconscious,
  • essence not self-sustaining, then the consciousness of freedom
  • within consciousness, although the reality of this thinking is
  • not confined to consciousness. And with this it discovers
  • from the intuitions of consciousness.
• Title: Book: PoF: Appendix Added to the new edition, 1918
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  • own. They say: my conscious world is enclosed within me;
  • in the same way, any other conscious world is enclosed
  • within itself. I cannot see into the world of consciousness of
  • infer from the conscious world an unconscious world which
  • can never enter consciousness, tries to solve this difficulty
  • consciousness is the representative in me of a real world to which
  • I have no conscious access. In this real world lie the unknown
  • causes of my conscious world. In it also lies my own real
  • being, of which I have only a representative in my consciousness.
  • Now whatever is experienced in the consciousness of my
  • independent of his consciousness. This reality acts, in the
  • realm which cannot become conscious, upon my own real
  • being which is said to be unconscious; and in this way something
  • is created in my consciousness representing what is
  • present in a consciousness that is quite independent of my
  • own conscious experience. It is clear that to the world
  • accessible to my consciousness an inaccessible one is here
  • of my consciousness, and to the further — solipsistic —
  • consciousness.
  • consciousness and consisting in this, that the other person's
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