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• Title: Book: PoF: Cover Sheet
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  • German idealistic school of philosophy.
  • Translated from the German, and with an Introduction
  • First German edition, Die Philosophie der Freiheit .. Berlin, 1894
  • Second German edition, revised and enlarged by the author
  • Latest (12th) German edition .. .. .. .. .. .. Dornach, 1962
  • translation, based on the 12th German edition, 1962, is published
• Title: Book: PoF: Contents
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  • German idealistic school of philosophy.
  • 1 Conscious Human Action 3
  • 6 Human Individuality 82
  • (The Ordering of Man's Destiny) 156
• Title: Book: PoF: Introduction by Michael Wilson
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  • German idealistic school of philosophy.
  • tutoring. Studying and mastering many more subjects than were in his
  • to prove that in human thinking real spirit is the agent?”
  • Eduard von Hartmann,
  • the problem of human freedom. He wanted to show that morality could be
  • impressions; it fails to deal with the reality outside man. Science, on
  • Hartmann's reaction was typical; instead of accepting the discovery that
  • think that “spirit” was merely a concept existing in the human mind,
  • which soon took a central place in his whole teaching. The many books
  • through an insight into the nature of man, his initiative bearing
  • but it still persists in many quarters. Similarly, many of the old
  • “objective” world has led to the position where many scientists are
  • spiritual science. Although there are many people who find all that
  • individual”, and yet the current scientific view of man seems to
  • Man ultimately has his fate in his own hands, though the path
  • their complete command of the German and English languages
  • equivalents for the terms of German Philosophy.”
  • Following the publication of the revised German edition in
  • The translation was revised in 1939 by Dr. Hermann Poppelbaum,
  • The readers of the German original of this book will know that the
  • Maximum number of matches per file exceeded.
• Title: Book: PoF: Author's Prefaces: Preface to the revised edition of 1918
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  • German idealistic school of philosophy.
  • There are two fundamental questions in the life of the human
  • nature of man such as will give us a foundation for everything
  • is this: Is man entitled to claim for himself freedom of
  • itself quite naturally to the human soul. And one may well
  • causes man's soul to undergo depend upon the position he is
  • to prove that there is a view of the nature of man's being
  • Such an answer would, for the whole manner of thinking on
  • but will point to a field of experience in which man's inner
  • own life with the whole life of the human soul, does in fact
  • every kind of knowledge, leads to the view that man lives in
  • For many years my book has been out of print. In spite of
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • German idealistic school of philosophy.
  • indeed, just because of the natural scientific manner of thinking
  • Our age can only accept truth from the depths of human nature. Of
  • Belief demands the acceptance of truths which we do not
  • needs, we demand no acknowledgment or agreement. Even
  • with the immature human being, the child, we do not
  • many of my contemporaries try to order their lives in the kind
  • western world no longer demands pious exercises and ascetic
  • The realms of life are many. For each one, special sciences
  • separate sciences the elements for leading man back once
  • human ideas were their artists' materials and scientific
  • How philosophy as an art is related to human freedom,
  • immediate concern of mankind. These pages offer a
  • personality of man. The sciences attain their true value only
  • by showing the human significance of their results. The
  • nature of man.
  • science and life, not in such a way that man must bow down
  • for his human aims, which transcend those of mere science.
• Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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  • Knowledge of Freedom: Chapter One: Conscious Human Action
  • German idealistic school of philosophy.
  • Conscious Human Action
  • man in his thinking and acting a spiritually free being, or
  • been brought to bear. The idea of the freedom of the human
  • label anyone a man of limited intelligence who can deny so
  • sphere of human action and thinking. One and the same
  • of humanity, now as its most fatal illusion. Infinite subtlety
  • has been employed to explain how human freedom can be
  • consistent with the laws working in nature, of which man,
  • With the question of the freedom of the human will we are
  • worthy of the name. The moral valuation of human action and
  • thinking of most of our contemporaries manages to rise in
  • definite manner. To perceive this more clearly, let us imagine
  • many-sided it may be, namely, that everything is necessarily
  • definite manner.
  • continue. But this is just the human freedom that everybody claims
  • man believes that he says of his own free will what, sober
  • although experience teaches us often enough that man least of
  • movement as the result of an impact, is said to compel a man
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• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • German idealistic school of philosophy.
  • which is deeply rooted in human nature. Man is not organized
  • as a self-consistent unity. He always demands more than the
  • striving of mankind. The history of our spiritual life is a
  • and World which the consciousness of man has brought
  • a position to find it. In that man is aware of himself as “I”,
  • to the senses, that is, the world of matter. In doing so, man
  • matter, man must inevitably rediscover in the fundamental
  • no need to marvel at the appearance in man of these two
  • theory to solve the riddle of his own human nature, he finds
  • When man reflects upon the “I”, he perceives in the first
  • towards spiritualism may feel tempted, in looking at man's
  • manifests itself in a two-fold manner, if it is an indivisible
  • essay Nature, although his manner may at first sight be considered
  • this. It considers human inwardness as a spiritual entity
  • that many who have read thus far will not
  • to reconcile man's consciousness and the world serves solely
• Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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  • German idealistic school of philosophy.
  • for all the spiritual striving of man, in so far as he is
  • by that of observation and thinking, this being for man the
  • could easily be shown of other activities of the human spirit.
  • of its course, the manner in which the process takes place.
  • Many people today find it difficult to grasp the concept of
  • color with a blind man. But in any case he must not imagine
  • thinking — and with good will every normal man has this
  • human knowledge on the principle: I think, therefore I am.
  • its vehicle, human consciousness. Most present-day philosophers
  • realize that man is not the first link in the chain of creation
• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • German idealistic school of philosophy.
  • follows from the simple fact that the growing human being
  • never gain through mere observation, however many
  • If one demands of a “strictly objective science” that it
  • must at the same time demand that it should forego all
  • observation. Human consciousness is the stage upon which
  • (human) consciousness. It is the mediator between thinking
  • or self-consciousness. Human consciousness must of necessity
  • subject because it can think. The activity exercised by man
  • It is just this which constitutes the double nature of man.
  • We must imagine that a being with fully developed human
  • The naïve man regards his percepts, such as they appear
  • man sees the sun in the morning appear as a disc on the
  • spiritual development of mankind. The picture which the
  • A man who had been born blind said, when operated on by
  • system that human beings happen to look at them from the
  • from that of the average man. I should like to call the
  • we may easily be led to believe that it has no permanency
  • man need only open his eyes to see them. Such I take this
  • beings other than God and human spirits. What we call the
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• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • German idealistic school of philosophy.
  • (Eduard von Hartmann
  • for human beings, in other words, that it is as good as non-existent since
  • rigorously logical exponent, Eduard von Hartmann.
  • The naïve man cannot be charged with the lack of insight referred
  • something belonging to the things but as existing only in the human head.
  • man makes a picture. Whoever thinks thus need only be asked one question.
  • a perceiving subject, but the concept appears only when a human being
  • the manner in which I obtain my knowledge of these elements.
  • Man is a limited being. First of all, he is a being among other beings. His
  • only single colors one after another out of a manifold totality of color,
  • stamp in each separate human being only because it comes to be related to
  • naïve man believes himself to be the creator of his concepts. Hence he
  • multiplicity because it is thought by many persons. For the thinking
  • of the many is itself a unity.
  • thoughtful contemplation of our percepts, are bound to fail. Neither a humanly
  • limited spheres of our observation. Humanly limited personality we perceive
  • human body the “objectivity” of the will. He believes that in the
  • Rooted most deeply in the naïve consciousness of mankind is the opinion
  • this content to the percept, from man's world of concepts
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• Title: Book: PoF: Knowledge of Freedom: Chapter Six: Human Individuality
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  • Knowledge of Freedom: Chapter Six: Human Individuality
  • German idealistic school of philosophy.
  • Human
  • manner in which my mental and bodily organism is working.
  • pictures may be called my total experience. The man who
  • man of richer experience. A man who lacks all power of
  • relation with them. A man whose faculty of thinking is well
  • manifests itself as pleasure or displeasure.
  • character as if they had not been produced by a man of
  • lose all connection with the world. But man is meant to
• Title: Book: PoF: Knowledge of Freedom: Chapter Seven: Are There Limits to Knowledge?
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  • German idealistic school of philosophy.
  • complete thing. Let us call the manner in which the world
  • human organization in general, but only of his own particular
  • affair which man must settle for himself. Things demand no
  • to direct knowledge; according to him, man can obtain only
  • The naïve man (naïve realist) regards the objects of external
  • is, in fact, the first axiom of the naïve man; and it is
  • is the naïve man's belief in immortality and ghosts. He thinks
  • man (naïve belief in ghosts).
  • that the naïve man regards sense perception as the sole proof
  • fine substances emanate from the objects and penetrate
  • the naïve man demands the real evidence of his senses in
  • the naïve man lies the original ground for primitive forms of
  • God. The naïve mind demands a manifestation that is
  • Even the act of knowing itself is pictured by the naïve man
  • What the naïve man can perceive with his senses he regards
  • sense realities, and finally the naïve man's Divine Being.
  • This Divine Being is thought of as acting in a manner exactly
  • corresponding to the way in which man himself is seen to
  • reply: If there are intelligences other than human, and if
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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.
  • chapters. The world faces man as a multiplicity, as a mass of
  • among others, is man himself. This aspect of the world we
  • self would remain merely one among many other percepts, if
  • is why the naïve man comes to believe that in feeling he is
  • There is yet another expression of human personality.
  • general. In this manner, in a purely ideal way (that is,
  • demand a principle of existence which is real, in addition to a
  • the human soul is so easily misunderstood as thinking. Will
• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • German idealistic school of philosophy.
  • relation of man to the world which arises within knowledge. In the preceding
  • immediately to man, we need only look at the self-sustaining
  • organization of man. One will see that this organization can have no effect
  • to be contradicted by patently obvious facts. For ordinary experience, human
  • there is between the human organization and the thinking itself. For this
  • function: first, it represses the activity of the human organization;
  • manifestation of thinking. From this one can see in what sense thinking
  • which arise through the fact that the thinking prepares its manifestation by
  • An important question, however, emerges here. If the human organization has
  • of this organization within the whole nature of man? Now, what happens in this
  • The “ego-consciousness” is built upon the human organization. Out
  • human organization.
  • mental picture; the driving force is the will-factor belonging to the human
  • is the permanent determining factor of the individual. A motive for the will
  • ones (mental pictures) become motives of will by affecting the human
  • well follow the example of Eduard von Hartmann and call this individual
  • make-up the characterological disposition. The manner in which concept and
  • mental picture affects the characterological disposition of a man gives to
  • The characterological disposition is formed by the more or less permanent
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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.
  • naïve man, who acknowledges as real only what he can
  • dictated to him as commandments by any man whom he
  • described. A man who is very narrow minded still puts his
  • faith in some one person; the more advanced man allows his
  • It is always on perceptible powers that he builds. The man
  • powers are human beings as weak as himself, seeks guidance
  • moves about among men in manifest human shape, and that
  • sphere of morality is that where the moral commandment
  • power in one's own inner life. What man first took to be the
  • that man has in his thinking, but hypothetically adds it on
  • to actual experience. These extra-human moral standards
  • origin of morality in the sphere of extra-human reality.
  • mechanical necessity, the human individual with all his
  • Another possibility is that a man may picture the extra-human
  • intentions with regard to man. To this kind of dualist the
  • that man has to do is to use his intelligence to find out the
  • Earthly morality is the manifestation of the extra-human
  • world order. It is not man that matters in this moral order,
  • but the being itself, that is, the extra-human entity. Man
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• Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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  • German idealistic school of philosophy.
  • Purpose and Life Purpose(The Ordering of Man's Destiny)
  • the manifold currents in the spiritual life of
  • mankind, there is one to be followed up which can be
  • of human actions. One performs an action of which one has
  • something else, however, is to be observed only in human
  • connections. The naïve man knows how he brings an event
  • purposes. Man makes his tools according to his purposes;
  • the world, the extra-human ordering of man's destiny (and
  • with the sole exception of human action. It looks for laws of
  • But even purposes of life not set by man
  • monism. Nothing is purposeful except what man has first
  • effective only in man. Therefore human life can only have
  • the purpose and the ordering of destiny that man gives it. To
  • the question: What is man's task in life? there can be for
  • Ideas are realized purposefully only by human beings.
  • evolution of mankind towards freedom,” or “... the
  • Just as the formation of a limb of the human body is not
  • natural object, be it plant, animal or man, is not determined
  • organizes itself in a purposeful manner.
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• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • German idealistic school of philosophy.
  • commanded to be done in such a case, and so on, and he acts
  • Man produces concrete mental pictures from the sum of
  • must set to work in a definite sphere of percepts. Human
  • Is not every man compelled to measure the products of his
  • man as an organic being, ought to be capable of being
  • ten commandments), or to God's appearance on the earth
  • (as Christ). What happens to man, and in man, through all
  • this, becomes a moral element only when, in human experience,
  • in man, since man is the bearer of morality.
  • man to have a “supernatural” origin; in his very search for
  • the natural progenitors of man, he is bound to seek spirit in
  • of man, and take only these as natural, but must go on to
  • ancestors that were not yet human. What men are actually
  • the perfect form of human action has freedom as its characteristic
  • quality. This freedom must be allowed to the human
  • them from without, but are due only to themselves. If a man
  • within him. Such a man is unfree in his action. To be at
  • Under certain conditions a man may be induced to abandon
  • and not he himself, considers right — to this a man will submit
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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.
  • Hartmann.
  • direction that human action must follow in order to make its contribution to
  • the greatest good of the world. All that man need do is to find out the
  • God's intentions are concerning the world and mankind, he will be able to do
  • By a very different argument von Hartmann attempts to establish pessimism
  • outweighs pleasure in the world. No man, even though relatively the happiest,
  • since Hartmann does not deny the presence of an ideal factor (wisdom) in the
  • and then to get rid of it altogether.” Human beings are integral parts of
  • Man has to permeate his whole being with the recognition that the pursuit of
  • Schopenhauer's, von Hartmann's pessimism leads us to activity devoted to a
  • repletion, when its organic functions, if they are to continue, demand the
  • honour means that a man only regards what he personally does or leaves
  • knowledge arises when a man finds that something is missing from the world
  • pleasure, as for instance when a woman's sexual pleasure is followed by the
  • von Hartmann believes that it is reason that holds the scales. It is true
  • von Hartmann maintains that, “though the value of the life of every person
  • Eduard von Hartmann may believe it necessity, in order to arrive at a
  • He can think of the matter in the following way. If an ambitious man wants
  • impression. Now, for an ambitious man it is an undeniable blessing that it
  • Maximum number of matches per file exceeded.
• Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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  • German idealistic school of philosophy.
  • view that man is destined to become a complete, self-contained,
  • occupies among many others.
  • regard man as a totality in himself, seeing that he grows out
  • why some particular thing about a man is like this or like that,
  • Man, however, makes himself free from what is generic.
  • For the generic features of the human race, when rightly
  • understood, do not restrict man's freedom, and should not
  • artificially be made to do so. A man develops qualities and
  • in the man himself. What is generic in him serves only as a
  • only in terms of itself. If a man has achieved this emancipation
  • It is impossible to understand a human being completely
  • sex. Almost invariably man sees in woman, and woman in
  • man, too much of the general character of the other sex and
  • is for the most part such an unworthy one because in so many
  • characteristics of the individual woman, but by the
  • general picture one has of woman's natural tasks and needs.
  • A man's activity in life is governed by his individual capacities
  • and inclinations, whereas a woman's is supposed to be
  • determined solely by the mere fact that she is a woman. She
  • Maximum number of matches per file exceeded.
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • German idealistic school of philosophy.
  • the explanation of the world from human experience. In the
  • of observation, that is, in that part of human nature which is
  • — which we can experience — brings to the manifold
  • multiplicity of percepts is the same unity that man's need for
  • knowledge demands, and through which it seeks entry into
  • and what is demanded by the urge for knowledge. The single
  • human individual is not actually cut off from the universe.
  • perceiving. Man can find his full and complete existence in
  • human thinking. Scientific thought has made great efforts to
  • that the connections ascertained by human thinking had
  • man the conviction that he lives in the world of reality and
  • inserts itself between man and reality. For monism, the
  • conceptual content of the world is the same for all human
  • one human individual regards another as akin to himself
  • the unitary world of concepts there are not as many concepts
  • in a multiplicity of individuals. As long as a man apprehends
  • as this particular man; as soon as he looks at the world of
  • another human being are in substance mine also, and I
  • longer when I think. Every man embraces in his thinking
  • Maximum number of matches per file exceeded.
• Title: Book: PoF: Appendix Added to the new edition, 1918
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  • German idealistic school of philosophy.
  • course of human thinking itself. Otherwise it seems to me that
  • trying to get clear about the nature of man and his relationship
  • In it also, however, lies the being of my fellow man.
  • fellow man corresponds to a reality in his being which is
  • with the percept. This applies to a great many problems
  • Eduard von Hartmann
  • monism”. Eduard von Hartmann rejects such a position as
  • human consciousness. This implies a lack of critical knowledge.
  • “thing-in-itself” could ever appear in human consciousness. In this
  • them in immediate experience. Beyond the sphere of human
  • Eduard von Hartmann maintains in the article mentioned
  • When three people are sitting at a table, how many distinct
  • When two people are alone together in a room, how many distinct
  • When three people are sitting at a table, how many
  • many distinct persons are there? There are most certainly not
  • by Eduard von Hartmann. He has ignored all that is
  • is simply quite different from what Eduard von Hartmann and others
• Title: Book: PoF: Translator's Note
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  • German idealistic school of philosophy.