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• Title: Book: PoF: Cover Sheet
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  • German idealistic school of philosophy.
• Title: Book: PoF: Contents
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  • German idealistic school of philosophy.
  • 9 The Idea of Freedom 121
• Title: Book: PoF: Introduction by Michael Wilson
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  • German idealistic school of philosophy.
  • ideas from this realm into the field of ethics, to help him deal with
  • to Weimar. Here Steiner wrestled with the task of presenting his ideas to
  • science, and yet his experience of the reality of ideas was in some ways
  • the other hand, consists of ideas about the world, even if the ideas are
  • 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
  • of his ideas in his doctoral dissertation,
  • summed up the ideas he had formed to deal with the riddles of existence that
  • ideas to express the spiritual world itself.”
  • element of the world of ideas. Steiner describes what it is at the
  • IDEA and MENTAL PICTURE, as used here, correspond to the
  • would both be rendered as “idea”, and this practice led to an
  • “Idea” with a capital “I”. Though this usage may have
  • class of ideas, here the term “idea” is used only for the German
  • Idee, without ambiguity. Ideas are not individualized, but are
  • close to the English use of the word “idea”.
  • idea, or concept, and creating a vivid mental picture of how it can
  • creative ideas behind the phenomena of nature. In these later
  • idea which stands as the motive, but in order to follow the development
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• Title: Book: PoF: Author's Prefaces: Preface to the revised edition of 1918
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  • German idealistic school of philosophy.
  • this view completely justifies the idea of free will, provided
  • characterize the main ideas of the book. At the original writing I
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • German idealistic school of philosophy.
  • human ideas were their artists' materials and scientific
  • on concrete individual life. The ideas become powerful forces
  • before an idea and devote his powers to its service, but in the
  • sense that he masters the world of ideas in order to use them
  • One must be able to confront an idea and experience it;
• Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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  • German idealistic school of philosophy.
  • been brought to bear. The idea of the freedom of the human
  • idea of freedom has since been repeated times without
  • man adopts an idea, or mental picture, as the motive of his
  • loved one. And the more idealistic these mental pictures are,
• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • German idealistic school of philosophy.
  • ideas that are in his I, in order to reconcile what lives in him
  • absolute idealism appears as extreme spiritualist — is Johann
  • of the world of ideas. Hence a world-conception that inclines
  • this world of ideas. In this way spiritualism becomes one-sided
  • idealism. Instead of going on to penetrate through the
  • world of ideas to the spiritual world, idealism identifies the
  • spiritual world with the world of ideas itself. As a result, it
  • A curious variant of idealism is to be found in the view
• Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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  • German idealistic school of philosophy.
  • have started from various primary antitheses: idea and
  • “I” and “Not-I”, idea and will, concept and matter,
  • fancies, mental pictures, concepts and ideas, all illusions and
• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • German idealistic school of philosophy.
  • thinking, concepts and ideas arise.
  • an ideal element is added to the object, and he considers the
  • object and the ideal counterpart as belonging together.
  • only the ideal counterpart of it remains. This latter is the
  • each has its special place. Ideas do not differ qualitatively
  • and not concepts and ideas which
  • idealism, in contrast to the standpoint of naïve consciousness
  • Critical idealism can refute naïve realism only by itself
  • has objective existence. As soon as the idealist realizes that
  • mental picture “eye”. So-called critical idealism cannot be
  • world of percepts cannot establish critical idealism, and
  • idealism is allowed to speak.
  • Critical idealism is totally unfitted to form an opinion
• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • German idealistic school of philosophy.
  • accept the consequences, as the critical idealist does when he
  • The truth of critical idealism is one thing, the force of its proof another.
  • Naïve realism and critical idealism is related
  • “are.” If the philosopher, as critical idealist, admits real
  • The critical idealist can, however, go even further and say: I am confined
  • but a mental picture. An idealist of this type will either deny the
  • To this kind of critical idealist the whole world seems a dream, in the face
  • knowledge, of one's own personality. The critical idealist then comes to
  • common element in the separate entities of the world other than the ideal
  • other than this internally coherent ideal content, which we gain by a
  • ideal system of our concepts and ideas.
  • us an “ideal” counterpart of the unity of the world, but never the
  • and ideas. In contrast to the content of percept which is given to us from
  • our line of argument? We have learnt that the proof which critical idealism
  • itself is erroneous. Critical idealism does not base its proof on the
  • through the ideal connections of percepts, that is, connections accessible
  • is therefore purely ideal, that is, it can be expressed only by means of
  • as modern physiology and the critical idealism based on it do. Their view
  • confuses an ideal relation (that of the object to the subject) with a
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• Title: Book: PoF: Knowledge of Freedom: Chapter Six: Human Individuality
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  • German idealistic school of philosophy.
  • the region of the ideal. There are men in whom even the
  • 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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  • German idealistic school of philosophy.
  • This reference is called an ideal one. With this the dualist
  • conceptual ones. In other words, the ideal principles
  • regards everything else, especially the world of ideas, as
  • unreal or “merely ideal”. What we add to objects by thinking
  • through ideas is not regarded by the naïve mind as being real
  • in “mere idea” is regarded as a chimera until conviction of
  • addition to the ideal evidence of his thinking. In this need of
  • exist to provide ideal counterparts of percepts, and have no
  • real; the single idea of the tulip is to him an abstraction, the
  • an idea, not a reality. Thus this theory of the world find itself
  • to percepts, the existence of something ideal. It must
  • thinking; it cannot be perceived. The purely ideal relationship
  • realism and idealism. Its hypothetical forces are
  • reveals, namely, the concept (idea), is just as important a
  • conceptual (ideal) relationships. Metaphysical realism would
  • both the so-called “real” and “ideal” principles are
  • ideal relationship between the percept of the object and the
  • ideal relationship to our world of percepts, but that to the
  • one-sided realism with idealism into a higher unity.
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• Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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  • German idealistic school of philosophy.
  • transcends the self. To the separate percepts it adds ideally
  • perception of self is ideally determined by this something in
  • thinking, and the ideally determined elements are the concepts
  • and ideas. Thinking, therefore, first reveals itself in the
  • ideal existence. Through it we feel ourselves to be thinking
  • life was expended in establishing purely ideal relationships
  • relate percepts to ourselves not merely ideally, through
  • the purely ideal element of knowledge. From his point of
  • concept or idea. This is why, in actual life, feelings, like
  • general. In this manner, in a purely ideal way (that is,
  • purely ideal factor, is just as much mere object of perception
  • principle which is ideal. To a certain extent this is justified.
  • mediation between them. Besides the ideal principle which
  • world process only in so far as it is ideally related to the rest
• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • The Reality of Freedom: Chapter Nine: The Idea of Freedom
  • German idealistic school of philosophy.
  • Idea of Freedom
  • concept through pure intuition from out of the ideal sphere. Such a concept
  • me, but the ideal and hence universal content of my intuition. As soon as I
  • content of our moral ideas to particular experiences (percepts). The highest
  • what his ideals will contribute to this general good. If a man upholds the
  • and the idea behind an action alone becomes its motive.
  • own ideal content.
  • intuition in a purely ideal way? This objection rests upon a confusion of
  • with the idea which reveals itself to me when I am faced with the concrete
  • Men vary greatly in their capacity for intuition. In one, ideas just bubble
  • intuition works in a given situation. The sum of ideas which are effective
  • ideas. In so far as this intuitive content applies to action, it constitutes
  • the idea of it. This alone makes it my action. If a man acts only
  • cannot be the mere fact of my having conceived the idea of an action, but
  • that he is able to raise himself at all to the intuitive world of ideas. In
  • instincts and its feelings but rather the unified world of ideas which
  • that something of the idea world comes to expression in a particular way
  • twelve to the dozen; through the particular form of the idea by means of which
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• Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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  • German idealistic school of philosophy.
  • (moral idea) is separated from every being other than oneself
  • of percepts. Whoever is incapable of producing moral ideas
  • idea as to the percept. The idea, however, can come to
  • their intuitive ideas, pursue only their own human ends.
  • For the world of ideas comes to expression, not in a community
  • ideas which come to realization in the moral life, and are of
  • either the idea of knowledge or the idea of freedom in a true
  • If we really understand how ideas are intuitively experienced
  • act of knowing, man, on the edge of the world of ideas, lives
  • that when, from this world of ideas, he derives the intuitions
  • in the spiritual ideal process of knowing. What appears as a
  • cognitive ideas and the individual nature of moral ideas is
  • people so often fail to notice that they have no other ideas
• Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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  • German idealistic school of philosophy.
  • necessary to have an ideal, law-determined connection
  • to introduce perceptible elements where only ideal elements
  • ideal he finds not only invisible forces but also invisible real
  • of an idea. In a realistic sense, an idea can become
  • Ideas are realized purposefully only by human beings.
  • of ideas by history. All such phrases as “history is the
  • determined and conditioned by an idea of this limb, floating
  • and conditioned by an idea of it floating in the air, but by the
  • there are laws (ideas) which we discover through our thinking,
  • perceptual whole is simply the ideal coherence of the parts of
  • an ideal whole contained in this perceptual whole. To say
  • that an animal or a man is not determined by an idea floating
  • not determined by an idea floating in the air, but it definitely
  • is determined by an idea inborn in it and constituting the
  • law of its being. It is just because the idea is not external to
  • idea floating in the air or existing outside the creature in the
  • as its idea, into the machine itself. The machine becomes
  • thereby an object of perception with the idea corresponding
  • invariably turns out to be nothing but the ideal link
• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • German idealistic school of philosophy.
  • to intuitions selected from the totality of his world of ideas by
  • particular intuition from his world of ideas in order to make
  • little as what they have decreed. He has purely ideal reasons
  • his ideas chiefly by means of the imagination. Therefore
  • what the free spirit needs in order to realize his ideas, in
  • the faculty of having moral ideas (moral intuition) and
  • Moral imagination and the faculty of having moral ideas
  • with them as with a natural history of moral ideas.
  • and earlier, we cannot get even a single new moral idea
  • proto-amniotes. Later moral ideas evolve out of earlier, but the
  • moral ideas of the individual have perceptibly developed out
  • is morally barren unless he has moral ideas of his own.
  • The appearance of completely new moral ideas through
  • merely inferred and cannot be experienced ideally. In doing
  • will, in so far as the will realizes purely ideal intuitions. For
  • finds that an action is the image of such an ideal intuition,
  • that is, what I have set before myself as my idea of action,
  • moral ideas. In other words, I am free only when I myself
  • from the experience that an ideal intuition comes to realization
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• Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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  • German idealistic school of philosophy.
  • since Hartmann does not deny the presence of an ideal factor (wisdom) in the
  • whose existence he had not the faintest idea, this fills him with pleasure
  • life through the acceptance of pessimism. The moral ideals are said not to
  • an unselfish way of life. Moral ideals, then, according to the opinion of
  • human desires demand and the fulfillment of man's moral ideals. No ethics can
  • abstract ideas may establish their dominion unopposed by any strong
  • sustained by ideal intuitions, a will that reaches its goal even though the
  • Moral ideals spring from the moral imagination of man. Their realization
  • to tell him what he shall strive for. He will strive for moral ideals
  • If a man strives for sublimely great ideals, it is because they are the
  • gratification of commonplace desires is a mere triviality. Idealists
  • revel, spiritually, in the translation of their ideals into
  • moral ideas. They must be given to him. Physical nature sees to it that he
  • developed, the so-called ideals of virtue lie, not without, but
  • of human nature. Those who hold that moral ideals are attainable only if man
  • destroys his own personal will, are not aware that these ideals are wanted by
  • the human race, and reject all moral ideas which they have not themselves
• Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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  • German idealistic school of philosophy.
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • German idealistic school of philosophy.
  • of subjective idealists. He will only deny that we reach the
  • same reality with our knowing, with our ideas, as the one we
  • conceptual reflection), but in so far as we find the ideas that
  • all perceiving subjects to the same ideal unity in all
  • multiplicity. The unitary world of ideas expresses itself in them as
  • ideas that lights up within him, embracing all that is separate,
  • divine life, common to all, in reality itself. The ideas of
  • only a part of the total world of ideas, and to that extent
  • a primordial Being made up of idea and will, is but a compound
  • understands itself. Monism does not deny ideal elements,
  • in fact, it considers a perceptual content without an ideal
  • to their ideal complements as incomplete. But it
  • observable world. Hence it knows no ideas that refer to
  • such ideas monism regards as abstractions borrowed from
  • moral imagination. The idea that realizes itself in an action
  • is detached by man from the unitary world of ideas and made
  • reasons that he gives himself out of his world of ideas or that
  • impulse is determined ideally in the unitary world of ideas;
  • translation of an idea into reality by man, monism can find
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• Title: Book: PoF: Appendix Added to the new edition, 1918
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  • German idealistic school of philosophy.
  • fully to oneself. One would then be a transcendental idealist.
  • then one has transcendental idealism. But if the answer is that
  • transcendental idealist; but whoever
  • idealist. Whoever answers “six” (namely, two persons as
• Title: Book: PoF: Translator's Note
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  • German idealistic school of philosophy.