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Query was: thinking

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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
    • 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
    • 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
    • without, the content of thinking appears inwardly. The form in which
    • Intuition is for thinking what observation
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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
    • motive is forced on me which to my thinking is unreasonable,
    • arises from his rational thinking. Activity he has in common
    • 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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    • penetrate by thinking what he experiences by observing.
    • subject and object, now thinking and appearance.
    • processes. He believes that thinking takes place in the brain,
    • ascribes the power of thinking to matter instead of to himself.
    • 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
    • thinking.
    • Observation and thinking are the two points of departure
    • by that of observation and thinking, this being for man the
    • 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.
    • Whereas observation of things and events, and thinking
    • current of my life, observation of the thinking itself
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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,
    • 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
    • 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
    • as a thinking being is thus not merely subjective. Rather is it
    • lives by the grace of thinking. Thinking is thus an element
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  • Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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    • 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,
    • 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
    • as, by means of thinking, I fit any single external percept into the whole world
    • context, so by means of thinking I integrate into the world process the
    • limits, but my thinking is not concerned with these limits. In this sense I
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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
    • 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
    • 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
    • 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.
    • thinking. In doing so it puts itself back into the context of
    • thinking the means for canceling this self-produced determination.
    • the essential nature of thinking, that is, to work one's way
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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.
    • spoken of the experience of thinking, which is felt to have
    • the same kind as those elaborated in thinking, come to
    • reality, thinking remains only a subjective human activity;
    • thinking will seem to lose all individual life. For the first kind
    • fail to grasp that thinking can be actually experienced, or
    • says, “Our action is necessitated as is our thinking”, has
    • same inconsistency that so often results from not thinking
  • 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,
    • 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
    • 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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    • (and feelings are percepts) which thinking brings about (see page 67 ff.). A
    • 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
    • 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
    • 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
    • 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.
    • every man, in his thinking, lays hold of the universal primordial
    • thinking they find just what they require for the explanation
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  • Title: Book: PoF: Appendix Added to the new edition, 1918
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    • course of human thinking itself. Otherwise it seems to me that
    • thinking, they have created certain difficulties which do not
    • 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
    • way of thinking expressed in his treatise, there are only three
    • soon as they are permeated with the results of thinking.
    • that has been grasped through the experience of thinking,
    • on to the table as grasped by their thinking, the one reality of
    • images, and through their presence in the thinking activity
    • thinking each person transcends his own sphere of consciousness;
    • experience of thinking, apprehends both himself and the
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