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Query was: think

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• Title: Book: PoF: Contents
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  • 3 Thinking in the Service of Knowledge 21
• Title: Book: PoF: Introduction by Michael Wilson
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  • to prove that in human thinking real spirit is the agent?”
  • but nowhere did he find a way of thinking that could be carried as far
  • thinking.
  • thinking could ever reach reality, but must forever deal with illusions.
  • mainly materialistic. By starting from the spiritual nature of thinking,
  • thinking can lead to the reality of the spirit in the world, he continued to
  • think that “spirit” was merely a concept existing in the human mind,
  • by thinking. Thinking is all too often dismissed as “subjective” and
  • hence unreliable, without any realization that it is thinking itself that
  • experiences itself as spirit, which it does in the act of thinking. Thus the
  • of thinking, and shows that there need be no fear of unknown causes
  • our thinking to the point where it becomes an organ of direct perception.
  • thinking alone, without any promptings from the appearances and
  • activity, on action, on thinking and feeling that arise from the individual
  • the concept of mind to include all our experiences through thinking, the
  • experienced directly in the act of intuitive thinking. The human
  • spirit is that part of us that thinks, but the spiritual world is not
  • using an exactness of observation and clarity of thinking never
  • Wahrnehmung. The concept is something grasped by thinking, an
  • once the thinking is done. Modern science has come to the conclusion
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• Title: Book: PoF: Author's Prefaces: Preface to the revised edition of 1918
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  • Such an answer would, for the whole manner of thinking on
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • indeed, just because of the natural scientific manner of thinking
  • method their artistic technique. Abstract thinking thus takes
• Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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  • man in his thinking and acting a spiritually free being, or
  • regard it as the acme of unscientific thinking for anyone to
  • sphere of human action and thinking. One and the same
  • thinking of most of our contemporaries manages to rise in
  • Now, please, suppose that this stone during its motion thinks and
  • thinks himself to be its originator. But in doing so he overlooks
  • Spinoza, and all who think like him, overlook the fact that
  • motive is forced on me which to my thinking is unreasonable,
  • arises from his rational thinking. Activity he has in common
  • hence we think it is not causally determined at all.
  • us to the question of the origin and meaning of thinking.
  • For without the recognition of the thinking activity of the
  • we know what thinking in general means, it will be easy to
  • get clear about the role that thinking plays in human action.
  • It is thinking that turns the soul, which the animals also
  • Hence it will also be thinking that gives to human action its
  • presupposes that of the origin of thinking. I shall, therefore,
• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • The thinker seeks the laws of phenomena, and strives to
  • penetrate by thinking what he experiences by observing.
  • subject and object, now thinking and appearance.
  • he cannot but think of this “I” as being on the side of the
  • processes. He believes that thinking takes place in the brain,
  • with the capacity to think. He overlooks that, in doing so, he
  • ascribes the power of thinking to matter instead of to himself.
  • does matter come to think about its own nature? Why is it
  • extreme spiritualist — or rather, the thinker who through his
  • thinking, to be the product of purely material processes, but,
  • the product of our thinking.
  • That is, our thinking is produced by the material processes,
  • and these by the thinking of our I. Lange's philosophy is
• Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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  • Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
  • Thinking
  • we cannot think as we will, but that we must think just as
  • thinking.
  • Observation and thinking are the two points of departure
  • by that of observation and thinking, this being for man the
  • re-thought by any other thinker. Every philosopher who sets
  • in conceptual form and thus use thinking. He therefore
  • indirectly admits that his activity presupposes thinking.
  • Whether thinking or something else is the chief factor in the
  • that without thinking, the philosopher can gain no knowledge
  • of the world phenomena, thinking may play a minor part;
  • we are constituted. Our thinking about a horse and the
  • mere thinking to produce a corresponding object.
  • thinking. For even thinking we must get to know first
  • an account of how thinking lights up in the presence of an
  • But thinking as an object of observation differs essentially
  • observe my thinking about these things. I observe the table,
  • and I carry out the thinking about the table, but I do not at
  • table, I want also to observe my thinking about the table.
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• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • thinking, concepts and ideas arise.
  • When someone sees a tree, his thinking reacts to his observation,
  • thinking my starting point,
  • are first gained by means of thinking. For these latter already
  • presuppose thinking. My remarks regarding the self-supporting
  • and self-determined nature of thinking cannot,
  • thinks no further, one simply hears the noise and is content
  • thinking, and it is thinking that first shows me how to link
  • thinking. For thinking, by its very nature, goes beyond what
  • We must now pass from thinking to the being that thinks;
  • for it is through the thinker that thinking is combined with
  • (human) consciousness. It is the mediator between thinking
  • us as given; in as far as we think, we appear to ourselves as
  • thinking subject. Because we direct our thinking upon our
  • consciousness which thinks. For when thinking contemplates its
  • help of thinking am I able to determine myself as subject
  • and contrast myself with objects. Therefore thinking must
  • never be regarded as a merely subjective activity. Thinking
  • just as it produces all others. When, therefore, I, as thinking
  • that makes the reference, but thinking. The subject does not
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• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • to the world of my mental pictures and [cannot] escape from it. If I think
  • thinking.
  • beyond this standpoint can be only this, that we ask how thinking is related
  • with the help of thinking. If I assert that the world is my mental picture,
  • I have enunciated the result of an act of thinking. and if my thinking is
  • and every kind of assertion about it there intervenes thinking.
  • The reason why we generally overlook thinking in our consideration of
  • our attention is concentrated only on the object we are thinking about, but
  • not at the same time on the thinking itself. The naïve consciousness,
  • therefore, treats thinking as something which has nothing to do with things,
  • which the thinker makes of the phenomena of the world is regarded not as
  • man makes a picture. Whoever thinks thus need only be asked one question.
  • What right have you to declare the world to be complete without thinking?
  • Does not the world produce thinking in the heads of men with the same
  • of a plant arises when a thinking consciousness approaches the plant.
  • described above who has no need of the detour of thinking would find itself
  • path which we add to the phenomenon only by thinking.
  • come to us from two sides, from perceiving and from thinking.
  • the nature of the things themselves. The gap between perceiving and thinking
  • myself must be distinguished from determining myself by means of thinking. Just
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• Title: Book: PoF: Knowledge of Freedom: Chapter Six: Human Individuality
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  • thinking, which relates one to the other by means of concepts.
  • thinking also becomes active through me. An element of my
  • relation with them. A man whose faculty of thinking is well
  • definite things. The unthinking traveler and the scholar
  • by means of thinking, to the concept, but we relate them also
  • Thinking and feeling correspond to the two-fold nature of
  • our being to which reference has already been made. Thinking
  • Our thinking links us to the world; our feeling leads us
  • merely thinking and perceiving beings, our whole life would
  • contemplation of the world through thinking. But the reply
  • The farther we ascend into the universal nature of thinking
  • themselves to his percepts. He thinks the general concepts in
  • A life of feeling, wholly devoid of thinking, would gradually
• Title: Book: PoF: Knowledge of Freedom: Chapter Seven: Are There Limits to Knowledge?
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  • thinking. It is due, as we have seen, to our organization that
  • the percept and the concept gained by thinking, into the
  • to us only as a percept. Thinking then overcomes this
  • quite natural that a dualistic thinker should be
  • the dualistic thinker usually asserts that the content of this
  • laws which can be discovered through thinking. They exist
  • itself: the element of thinking. If we set ourselves questions
  • transitory, and can be overcome by the progress of perception and thinking.
  • from thinking (which cancels all separation and shows it to be
  • which thinking discovers seem too airy for the dualist, and
  • is the naïve man's belief in immortality and ghosts. He thinks
  • unreal or “merely ideal”. What we add to objects by thinking
  • addition to the ideal evidence of his thinking. In this need of
  • the belief in revelation. The God who is given through thinking
  • and little value is attached to the testimony of thinking, but
  • thinking; it cannot be perceived. The purely ideal relationship
  • thinking. But he cannot make up his mind at the same time
  • to acknowledge that the mode of existence which thinking
  • which thinking establishes between the percepts can have
  • through thinking. The laws of nature are just such connections.
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• Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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  • thinking, and the ideally determined elements are the concepts
  • and ideas. Thinking, therefore, first reveals itself in the
  • characterizes itself as subject only with the help of thinking.
  • ideal existence. Through it we feel ourselves to be thinking
  • The I, through its thinking, shares the life of the world in
  • by thinking. He sees in the will an element in which he is
  • thinking which only grasps the event afterwards in conceptual
  • as saying that we have two sources of knowledge, thinking
  • thinking, the two modes of knowledge, perceiving and
  • thinking, remain side by side without any higher form of
  • which cannot be apprehended by thinking but can yet be
  • The difficulty of grasping the essential nature of thinking
  • but the lifeless abstraction, the corpse of the living thinking.
  • thinking, we shall know that swimming in mere feelings, or
  • ever moving experience of this life of thinking, let alone be
  • thinking which presents itself to our ordinary attitude of
  • the human soul is so easily misunderstood as thinking. Will
  • through the original event again in retrospect. Thinking all
  • through the activity of thinking itself — the power of love in
  • objection that to discern love in the activity of thinking is to
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• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • concept and percept is determined by thinking, indirectly and objectively,
  • understanding of this observation leads to the insight that thinking can be
  • necessary for the explanation of thinking as such to invoke something else,
  • behind the conscious thinking which they observe, fail to recognize what an
  • unprejudiced observation of thinking yields. When we observe our thinking,
  • activity of thinking.
  • When we are contemplating thinking itself, two things coincide which
  • But if we recognize what is present in thinking, we shall realize that in the
  • experienced by us in the permeation of the percept by thinking. We
  • shall see in this element that appears in our consciousness as thinking, not
  • essence of thinking be grasped.
  • the recognition of this truth of the intuitive essence of thinking will one
  • on the essential nature of thinking. At first sight this seems
  • thinking makes its appearance only in connection with, and by means of, this
  • of thinking this organization plays no part whatever. Once we appreciate
  • there is between the human organization and the thinking itself. For this
  • organization contributes nothing to the essential nature of thinking, but
  • recedes whenever the activity of thinking makes its appearance; it suspends
  • thinking appears. The essence which is active in thinking has a twofold
  • the physical organization, is a consequence of the activity of thinking, and
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• Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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  • that man has in his thinking, but hypothetically adds it on
  • assumed entity is conceived as in itself unthinking, acting
  • necessitated as is our thinking.
  • Just as monism refuses even to think of principles of
  • spoken of the experience of thinking, which is felt to have
  • the same kind as those elaborated in thinking, come to
  • light. For those who think of their concepts as merely
  • reality, thinking remains only a subjective human activity;
  • thinking will seem to lose all individual life. For the first kind
  • of thinker, it is the act of knowing that is an unintelligible
  • fail to grasp that thinking can be actually experienced, or
  • I am well aware that there are thinkers — such as
  • says, “Our action is necessitated as is our thinking”, has
  • think his concept through to the end, he could not help but
  • think materialistically. He avoids doing this only by the
  • same inconsistency that so often results from not thinking
  • many who think they have a right to reject a view of the
• Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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  • factor in the blossom which is established in it by his thinking.
  • there are laws (ideas) which we discover through our thinking,
  • the side of those thinkers who, by rejecting this concept,
  • this book the thinking process is presented as a purely
• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • thinking. For an unfree spirit, the reason why he singles out a
  • differently from the way the materialist thinkers do, is here
  • evolutionist is to think consistently, he is bound to maintain
  • the activity of thinking the products of thinking do not appear
• Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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  • Schopenhauer pictures things quite differently. He thinks of the foundation
  • Anyone who follows fairly closely the line of thought of such thinkers as
  • He can think of the matter in the following way. If an ambitious man wants
  • (and feelings are percepts) which thinking brings about (see page 67 ff.). A
  • your reckoning; think it all out again.” But should there come a time in
  • final account before his death, and were to think of the quantity of enjoyment
  • three days of eating is not thereby diminished. But I have now to think of it
  • will in human nature must be sustained by intuitive thinking; at the same
• Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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  • ceases where the sphere of freedom (in thinking and acting)
  • with the percept by an act of thinking in order to have the
  • has to think cannot possibly be deduced from any
  • man which is free from stereotyped thinking and instinctive
  • concept with the percept by means of thinking. With all
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • perceiving and thinking are to be found in a region outside
  • not recognize the identity of what is discovered by thinking
  • as the things we perceive are not woven by our thinking into
  • intuitive thinking. Thinking destroys the illusion due to
  • our subjective personality. Thinking gives us reality in its
  • human thinking. Scientific thought has made great efforts to
  • that the connections ascertained by human thinking had
  • disciplined thinking was that a primordial being had built
  • realized was that thinking embraces both the subjective and
  • long as we think of the law and order that permeates and
  • percept by means of thinking, is not subjective. This content
  • real, he is thinking of it only in the abstract form in which
  • thinking is neither subjective nor objective, but is a principle
  • our thinking, we carry out a process which itself belongs to
  • the order of real events. By means of thinking, within the
  • thinking has the power to guarantee it. What dualism seeks
  • of the lion as there are individuals who think of a lion, but
  • different perceiving subject (see page 69). Thinking leads
  • longer when I think. Every man embraces in his thinking
  • individuals differ even in the actual content of their thinking.
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• Title: Book: PoF: Appendix Added to the new edition, 1918
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  • certain prejudices on the thinkers' part than in the natural
  • course of human thinking itself. Otherwise it seems to me that
  • thinking, they have created certain difficulties which do not
  • The problem to which I refer is this: there are thinkers
  • which I think is there in front of me, is nothing but the world
  • so on. I do not merely stare at all this, but it sets my thinking
  • activity in motion. Through the thinking with which I
  • when I grasp the percept with my thinking, it is not at all
  • this extinguishing compels me as a thinking being to extinguish
  • my own thinking as long as I am under its influence,
  • and to put its thinking in the place of mine. I then grasp its
  • thinking in my thinking as an experience like my own. I have
  • really perceived another person's thinking. The immediate
  • by my thinking, and this is a process lying wholly within my
  • thinking takes the place of mine. Through the self-extinction
  • genuine experience of what results from combining thinking
  • which appear in philosophical literature. Thinkers should
  • way of thinking expressed in his treatise, there are only three
  • so that he ought to think of the things before him as intermittent.
  • soon as they are permeated with the results of thinking.
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