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• Title: Book: PoF: Introduction by Michael Wilson
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  • (see fn 1), he makes quite clear that the problems dealt
  • coming to maturity. In the year 1888 he met
  • Steiner was already clear in his mind how such obstacles were to be
  • Steiner was able to form ideas that bear upon the spiritual world in the
  • same way that the ideas of natural science bear upon the physical. Thus he
  • knowledge of the spirit, and now he felt able to pursue his researches in
  • publishing the results of this research.
  • through an insight into the nature of man, his initiative bearing
  • medicine. After a few more years of intense activity, now as the leader
  • did there arise the desire to read also his earlier work, upon which
  • he always insisted his whole research was firmly based. Perhaps if
  • anything that is not clearly scientific — a basis for knowledge, for
  • Today we hear about the “free world” and the “value of the
  • of thinking, and shows that there need be no fear of unknown causes
  • thinking alone, without any promptings from the appearances and
  • prepare this new edition, it soon became clear to me that further
  • Indeed, Steiner states clearly that the terms he uses do not always
  • of thought, so that the English reader may have as nearly as possible
  • making a change, I have left the earlier version, so that many passages
  • appear unaltered from the previous edition. This is therefore
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• Title: Book: PoF: Author's Prefaces: Preface to the revised edition of 1918
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  • depths of this enigmatical life of ours. Thus it would appear
  • I first wrote it down twenty-five years ago. Today, once
  • ask him to bear in mind that it was not my purpose at that
  • time to set down the results of spiritual research, but first
  • refuse to have anything to do with the results of my researches
  • the results of these spiritual researches may well appreciate
  • moved me now, after a lapse of twenty-five years, to republish
  • appeared to me that I had said clumsily what I meant to say
  • For many years my book has been out of print. In spite of
  • my utterances of twenty-five years ago about these problems
  • years with researches into the purely spiritual realm
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • of thought out of which I wrote this book twenty-five years ago,
  • rather than having any direct bearing on its contents, I include
  • some of my earlier writings on account of my later ones on
  • I in the heart within. By both can Truth alike be found.
  • The healthy heart is but the glass which gives Creation back.
  • A truth which comes to us from outside always bears the
  • stamp of uncertainty. We can believe only what appears to
  • each one of us in our own hearts as truth.
  • claims the right to start from the facts that lie nearest to
  • clearly defined positions. But the reader will also be led out
  • for years before they impart to them their own wisdom. The
• Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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  • been brought to bear. The idea of the freedom of the human
  • new faith out of the results of recent scientific research,
  • kindergarten stage of science appears to know nowadays that
  • arguments are to be found as early as
  • brought forward in clear and simple language against the
  • definite manner. To perceive this more clearly, let us imagine
  • Because this view is so clearly and definitely expressed
  • field of battle, of the scientific researcher in his laboratory,
  • between them as negligible, then their will appears as
  • which come to meet them. But if one bears in mind that a
  • arouses a desire in him, then he appears as determined from
  • consciousness, and those which I follow without any clear
  • wills. This thought has been expressed with great clearness
  • by P. Rée, where the following remark on freedom appears:
  • get clear about the role that thinking plays in human action.
  • It is said that here the heart, the mood of the soul, hold sway.
  • No doubt. But the heart and the mood of the soul do not
  • enter. Pity enters my heart when the mental picture of a
  • person who arouses pity appears in my consciousness.
  • The way to the heart is through the head. Love is no exception.
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• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • Why, we ask, does the tree appear to us now at rest, now in
  • beings. The universe appears to us in two opposite parts:
  • continuing search for the unity between ourselves and the
  • his I, dissatisfied with the world of mere appearance, sets
  • world of mere appearance and seeks to mould into it that
  • reached only if the task of the research scientist is conceived
  • subject and object, now thinking and appearance.
  • no need to marvel at the appearance in man of these two
  • absolute idealism appears as extreme spiritualist — is Johann
  • learned to know her within us. What is akin to her within us
• Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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  • all search for concepts if I have no need of them. If
  • present. That it appears in the first instance to be ours is
  • to immediate observation it certainly appears to be so. The
  • well as the most complicated scientific researches, rest on
  • reality, subject and object, appearance and thing-in-itself,
  • enunciate it in the form of a clear thought which can be
  • of such evolution, is clear from the start. In the occurrence
  • occurs in me as soon as these objects appear upon the
  • be quite clear about the fact that, in observing thinking, we
  • effect upon myself. I can learn nothing about myself through
  • do very definitely learn something about my personality
  • appears in my field of observation as an object; I find myself
  • clear to me, and this through the very concepts themselves.
  • This transparent clearness concerning our thinking process
  • appears on the horizon of my experience, is at first sight
  • order to clear up the relation between thinking and consciousness,
  • which is given to us as the nearest and most intimate. We
  • we can ascend from the later to the earlier. As long as
  • present state of the earth, it groped in darkness. It was only
  • the earth, and from these to argue back to the past, that it
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• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • When the object disappears from his field of observation,
  • to the necessity of bearing in mind, here, that I make
  • you hear a rustle a few yards in advance, and on observing the
  • probably turn towards the spot to learn by what this sound and
  • you have what you call an explanation of the appearances. The
  • from the way described above. When I hear a noise, I first
  • thinks no further, one simply hears the noise and is content
  • to leave it at that. But my reflecting makes it clear to me that
  • and observation. In as far as we observe a thing it appears to
  • us as given; in as far as we think, we appear to ourselves as
  • think because it is a subject; rather it appears to itself as
  • world would then appear to this being as nothing but a mere
  • hear becomes connected with another observation by our
  • is such that thinking too, in its first appearance for our
  • The naïve man regards his percepts, such as they appear
  • man sees the sun in the morning appear as a disc on the
  • ancients made for themselves of the relation of the earth to
  • with some percepts, which in those early days were unknown.
  • away from me, seem smaller and nearer together than those
  • earth; but the percept-picture of the heavens presented to
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• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • How it stands with the former will appear later on in the course of this
  • How much can we learn about these things indirectly,
  • him, since the percepts, in his opinion, disappear as soon as he turns his
  • mirror from which the pictures of definite things disappear the moment
  • the things themselves but only their reflections, then we must learn
  • existence at all, then his search for knowledge through the medium of mental
  • appears among my dream images an image of myself, so in waking consciousness
  • life must lose all academic interest for him. But whereas all learning must
  • learning will consist in the investigation of these
  • disappeared as soon as we shut our senses to the external world, might
  • kindle as earnest desire for knowledge, in so far as it was a means
  • necessity as it produces the blossom on a plant? Plant a seed in the earth.
  • a perceiving subject, but the concept appears only when a human being
  • confronts the plant. Quite so. But leaves and blossoms also appear on the
  • of the purely momentary appearance of a thing: this is the thing.
  • I will make myself clearer by an example. If I throw a stone horizontally
  • our limitations that a thing appears to us as single and separate when in
  • that of my personality, but I am also the bearer of an activity which, from
  • in itself, a force which is universal but which we learn to know, not as it
  • “abstract” thinking the bearer of unity in the world,
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• Title: Book: PoF: Knowledge of Freedom: Chapter Six: Human Individuality
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  • eye, as sound by the ear. An electric shock is perceived by the
  • eye as light, by the ear as noise, by the nerves of the skin as
  • my environment; without the presence of the ear, no
  • The moment a percept appears in my field of observation,
  • itself with the percept. Then, when the percept disappears
  • objects again when they disappear from his field of vision,
  • most general ideas that enter their heads still bear that
• Title: Book: PoF: Knowledge of Freedom: Chapter Seven: Are There Limits to Knowledge?
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  • subjects, appears at first as a duality. The act of knowing
  • through our knowing it, “the world of appearance,” in
  • from an element that is absolutely clear and transparent in
  • of the questions is not in all respects clear and distinct.
  • process is said not to appear in consciousness. But it is
  • With these presuppositions, it is clear why the dualist
  • accessible to sense perception. God must appear in the flesh,
  • nature. The tulip I see is real today; in a year it will have
  • It is clear, however, that naïve realism can make these
  • ceaseless flux, arising and disappearing, and of imperceptible
  • that the whole appears cut in two at the place between our
  • organs), the continuum would appear broken in another
  • which the world continuum appears to be rent asunder into
  • one has concepts before oneself in transparent clearness, it
  • given with the same transparent clearness. Each subsequent
  • discoveries of recent scientific research offer such tempting
  • world might appear to him if he had different senses. We
  • must clearly understand that every perceptual picture of the
  • world would appear to other than human senses, but the
  • physical research, apart from unjustifiable hypotheses which
• Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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  • begin with, it appears to be bound up with what we perceive
  • appears to us, does not yet contain its second factor, the
  • percepts, appear prior to knowledge. At first, we have merely
  • own existence. However, what for us appears only later, is
  • appears to him more important than anything else. He will
  • mode of existence in which the will appears within the self
  • will appears to him as a special case of the general world
  • process; hence the latter appears as universal will. The will
  • perhaps the metaphysics of will, which by contrast appear so
  • soul should appear lifeless and abstract. No other activity of
• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • otherwise must always appear apart, namely, concept and percept. If
  • belongs to it, and which first allows the full reality to appear, is
  • shall see in this element that appears in our consciousness as thinking, not
  • succeed in clearing the way for an insight into the psyche-physical
  • thinking makes its appearance only in connection with, and by means of, this
  • organization. This form of its appearance comes so much to the fore that its
  • recedes whenever the activity of thinking makes its appearance; it suspends
  • thinking appears. The essence which is active in thinking has a twofold
  • certain percepts is always accompanied by the appearance in consciousness of
  • characteristic of this level of life. The dearest account of this driving
  • It is clear that such an impulse can no longer be counted in the strictest
  • through the happiness of others, or because one fears to endanger one's own
  • autonomy). In this case we hear the voice to which we have to submit
  • of himself among his fellows, most clearly expresses the ideal of human
  • announces itself clearly even in the least perfect form of its existence. If
  • search for ideals, that is, for ideas which for the moment are not effective
  • The human individual is the source of all morality and the centre of earthly
• Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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  • example, that God appears in the burning bush, or that He
  • their ears can hear Him telling them what to do and what not
  • are no longer carried by real bearers, but have become
  • Absolute that lies behind the world of appearances
  • moral laws appear to be dictated by the Absolute, and all
  • The moral world order appears to the dualist as the perceptible
  • Earthly morality is the manifestation of the extra-human
  • of men, but only in human individuals. What appears
  • Monism is quite clear that a being acting under physical
  • preceding chapters, a difficulty can arise in that one appears
  • in their self-sustaining essence, it becomes clear that in the
  • in the spiritual ideal process of knowing. What appears as a
• 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
  • the earlier one. To begin with, this happens only in the case
  • influences the earlier (the doer) with the help of the mental
  • between the later and the earlier, but the concept (law) of the
  • concept of purpose disappearing from the sciences. In
• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • impelled by no example, nor fear of punishment or the like,
  • We shall, therefore, look for it in some branch of learning in
  • is moral technique. It can be learnt
  • learnt. Generally speaking, men are better able to find
  • Those that we have taken over from our ancestors appear to
  • This view appears to contradict the fundamental doctrine
  • But it only appears to do so. Evolution is understood to mean
  • the real development of the later out of the earlier in accordance
  • are real descendants of the earlier (imperfect) forms, and
  • our earth when a being could have followed with his own
  • that later phases of evolution do actually result from earlier
  • from the earlier is, in itself, sufficient for evolving the
  • and earlier, we cannot get even a single new moral idea
  • out of the earlier ones. As a moral being, the individual
  • proto-amniotes. Later moral ideas evolve out of earlier, but the
  • civilization out of those of an earlier one. The confusion
  • The appearance of completely new moral ideas through
  • ten commandments), or to God's appearance on the earth
  • in man, since man is the bearer of morality.
  • man to have a “supernatural” origin; in his very search for
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• Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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  • appreciate the good when it is clearly contrasted with evil. Moreover, evil
  • outweighs the other in the world. He parades whatever appears to men as
  • that he sees, hears, and so on, as long as he has not understood it. The
  • refined pleasure fail me. Only when pain appears as a natural consequence of
  • correct valuation of life, to clear out of the way those factors which
  • to determine clearly whether, up to the moment of his enquiry, there has
  • was ambitious; in recollection they appear to him in a milder light, whereas
  • man will even make clear to himself that the recognition he pursues is a
  • be strong enough to dominate the will until man has learnt that selfish
  • their dominion on the ground previously cleared for them by the recognition
  • be the only rational goal. And if one holds the view that the real bearer of
  • must be done by another. Somebody else must bear the torment of existence in
  • his stead. And since within every being it is God who actually bears all
  • proportion it bears to the magnitude of the existing hunger.
  • suffering of animals that die of starvation at certain times of the year.
  • willing to bear as part of the price of achieving the pleasure. We compare
  • by reason of his enjoyment in better times, find it easier to bear a period
  • such, would it disappear as soon as the price of achieving it were seen to
  • instincts as long as they are able to bear the pain and misery involved. The
  • for the objects of his desire if he can bear the necessary pain, however great
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• Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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  • his appearance as a member of a naturally given totality (race,
  • a totality (state, church, and so on). He bears the general
  • group is a totality and all the people belonging to it bear the
  • genus explains why something in the individual appears in
  • with their nature. To all who fear an upheaval of our
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • Our mental organization tears the reality apart into these two
  • order to learn from it the aims to which he has to direct his
  • world of spiritual perception cannot appear to man as
  • first appeared.
  • is in fact an experience of spirit. Therefore it appears
• Title: Book: PoF: Appendix Added to the new edition, 1918
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  • trying to get clear about the nature of man and his relationship
  • own conscious experience. It is clear that to the world
  • person? The most immediate thing is the bodily appearance
  • the same thing as appeared to the outer senses. In what is a
  • direct appearance to the senses, something else is indirectly
  • revealed. The mere sense appearance extinguishes itself at
  • percept, extinguishing itself as sense appearance, is grasped
  • of the sense appearance, the separation between the two
  • which appear in philosophical literature. Thinkers should
  • “thing-in-itself” could ever appear in human consciousness. In this
  • As soon, however, as it becomes clear to him that
  • appear as intermittent reveal themselves as continuous as
  • the awareness of the absorption in the other person appears
  • which appears in