Searching The Philosophy of Freedom: Matches

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Title: Book: PoF: Cover Sheet
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BASIS FOR A MODERN WORLD CONCEPTION

Title: Book: PoF: Contents
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4 The World as Percept 40
11 World Purpose and Life Purpose

Title: Book: PoF: Introduction by Michael Wilson
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spiritual world was as certain to me as that of the physical. I felt
one is in the world of the spirit. Although he took part in all the
as a perception of the spiritual world. Thus Steiner was led to develop
The Theory of Knowledge Implicit in Goethe's World Conception.
the world. His observations of the spiritual had all the exactness of a
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
formed the centre of his life's striving was placed before the world.
thinking can lead to the reality of the spirit in the world, he continued to
ideas to express the spiritual world itself.”
Goethe's Conception of the World
his knowledge of the spiritual world until he could reach the point of
of a world-wide movement, he died, leaving behind him an achievement
would today be recognized throughout the world as a major philosopher;
“objective” world has led to the position where many scientists are
quite unable to say whether the real world is the familiar world of their
imagination, or the theoretical world of spinning particles, imperceptible
they need in contemplating the wonders of the spiritual world, the
Today we hear about the “free world” and the “value of the
in unknown worlds forever beyond the reach of our knowledge,
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Title: Book: PoF: Author's Prefaces: Preface to the revised edition of 1918
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in this book any reference to that region of the world of
the midst of a genuine spiritual world.

Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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The healthy eye can through the world the great Creator track;
powers lamed. In a world full of riddles, he can find no goal
western world no longer demands pious exercises and ascetic
they withdraw themselves from the vision of the world as a
through his findings to develop awareness of the world and
sense that he masters the world of ideas in order to use them

Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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in the animal world to clarify the concept of freedom as

Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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With clutching organs clinging to the world;
world, of its own accord, gives him. Nature has endowed us
antithesis to the world. We confront the world as independent
I and World.
We erect this barrier between ourselves and the world as
feel that, in spite of all, we belong to the world, that there
world. Religion, art and science follow, one and all, this
his I, dissatisfied with the world of mere appearance, sets
with the world outside. He too feels dissatisfied with the
world of mere appearance and seeks to mould into it that
Only when we have made the world-content into our
stage of history in the conflict between the one-world theory,
or monism, and the two-world theory, or dualism.
and World which the consciousness of man has brought
there must be a bridge between the two worlds but is not in
spirit; and in contrasting this “I” with the world, he is
bound to put on the world's side the realm of percepts given
to the senses, that is, the world of matter. In doing so, man
own body belongs to the material world. Thus the “I”, or
to the “World”. All the riddles which relate to spirit and
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Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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evolution of the world will not be decided at this point. But
of the world phenomena, thinking may play a minor part;
world-content, but which in this normal course of events is
God creates the world in the first six days, and only when it is
intimately than any other process in the world. Just because
in the case of other objects that make up the world. But he
an explanation of all other phenomena of the world.
to assert was that within the whole world content I apprehend
to the other observed contents of the world something which
enters among the processes of the world — among which I
hold of one corner of the whole world process which requires
Hence for the study of all that happens in the world there
my own. After all, I contemplate the rest of the world by
the starting point for my study of the world. When Archimedes
to understand the world starting from this basis. We
Now if this answer were given to the world creator when
with creating the world but with understanding it. Accordingly
of the world but for the understanding of it. It seems to me
he seeks to understand. The world creator had above all to
but the last. Hence, in order to explain the world by means of
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Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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Knowledge of Freedom: Chapter Four: The World as Percept
World as Percept
the world. But at the same time it is by means of thinking
world. What it would be aware of, before it sets its thinking
world would then appear to this being as nothing but a mere
of the world. We see this in everyday life, as well as in the
becomes more difficult when we realize how our world of
this the world would be for ever silent for us. Physiology
are blind only to one color, for example, red. Their world
longer able to believe in the existence of a world without a
the mighty frame of the world, have not any subsistence
by calling them the outer world, whereas the content of my
percept of my self I call my inner world. The failure to
“world” exists only in these spirits. What the naïve
man calls the outer world, or corporeal nature, is for
Kantian view which limits our knowledge of the world to
motions in the external world. Similarly, it is concluded that
produced in us through processes in the external world
world, but only states of my own body. In the sense of
occurs in themselves, but nothing of the external world.
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Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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Knowledge of Freedom: Chapter Five: The Act of Knowing the World
Act of Knowing the World
bases his assertion that the world is my mental picture on the line of
For someone who believes that the whole perceived world is only an imagined
the subjective world of mental pictures and goes straight for what produces
to the world of my mental pictures and [cannot] escape from it. If I think
To this kind of critical idealist the whole world seems a dream, in the face
of this dream world and who must therefore gradually lose all desire to
world. We have then given to us in consciousness, not our real I, but only our
they seek to gain a footing in the world by means of an investigation of
would have to be: How does the Ego produce the world of mental pictures out
of itself? A world of mental pictures which was given to us, and which
disappeared as soon as we shut our senses to the external world, might
of investigating indirectly the world of the I-in-itself. If the things
world to be his mental picture cannot be interested in the mutual relations
convinced that the given world consists of nothing but mental pictures,
his interest is bound to switch at once from this world to the real soul
with the help of thinking. If I assert that the world is my mental picture,
not applicable to the world, then this result is false. Between a percept
which the thinker makes of the phenomena of the world is regarded not as
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Title: Book: PoF: Knowledge of Freedom: Chapter Six: Human Individuality
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to one and the same world. That section of the world which I
universal world process. The percept of the tree belongs to
the same whole as my I. This universal world process
percept of my I in here. Were I not a world knower, but
world creator, object and subject (percept and I) would
these are entities that belong together, I can as world
Our thinking links us to the world; our feeling leads us
rest of the world, but who have besides this a special value
contemplation of the world through thinking. But the reply
universal world process and being our own individual selves.
experiences of the outer world, the more we cut ourselves off
place from which he surveys the world. His concepts link
each of us from the place where we stand in the world, from
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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complete thing. Let us call the manner in which the world
through our knowing it, “the world of appearance,” in
We can then say: The world is given to us as a duality,
monistic philosophy, or monism. Opposed to this is the two-world
worlds absolutely distinct from one another. It then tries to
find in one of these two worlds the principles for the
each of which has its own laws, and it leaves these two worlds
the world as a whole. As long as we designate the separated
parts of the world as percepts, we are simply following, in
unable to find the connection between the world principle
experience. A content for the hypothetical world principle
can be arrived at only by borrowing it from the world of
one were to import a few abstract elements from the world
world of percepts. They are then transferred to the notional
world of atoms. And then astonishment arises that real life
from the world of percepts.
That the dualist can reach no explanation of the world,
of a monistic world conception knows that everything he
world must lie within this world itself. What prevents him
Knowing is not a concern of the world in general, but an
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Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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chapters. The world faces man as a multiplicity, as a mass of
among others, is man himself. This aspect of the world we
this world of percepts we perceive ourselves. This percept of
whole world with his own self. What the monist, in the sense
the external world to ourself as subject, in so far as this
The I, through its thinking, shares the life of the world in
as is any object in the external world.
has really got hold of the machinery of the world by one
will appears to him as a special case of the general world
constituent factor of the world.
conceptual understanding of the world is inadequate. Both
world process only in so far as it is ideally related to the rest
of the world.
and penetrating deeply into the phenomena of the world.
picture of the world.

Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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relation of man to the world which arises within knowledge. In the preceding
reality. We shall, further, build up for ourselves a metaphysical world
after the pattern of the perceived world; we shall call this a world of
atoms, a world of will, a world of unconscious spirit, or whatever, each
world hypothetically, after the pattern of our own world of percepts.
react to the percept of a certain event in the external world without
the percepts of the external world. These feelings may become the driving
individual in each of us, notwithstanding the universality of the world of
right place within the intuitively experienceable world continuum; it will be
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
world of ideas. He does not see that the world of ideas working in me
different spiritual worlds, but because from the world of ideas common to us
other free man belong to one spiritual world, and that their intentions will
but whose realization is required. With the things of the outer world, the
concept of his own self. In the objective world a dividing line is drawn by
will count such laws as belonging to the same world of ideas from which he,
world order which is quite distinct from himself. Anyone who maintains that
are the prerequisites of a moral world order.

Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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Absolute that lies behind the world of appearances
The moral world order appears to the dualist as the perceptible
world order. It is not man that matters in this moral order,
created the world in order thereby to gain release from His
Only through the building up of a moral world order by
intelligent self-conscious individuals can the world process
of the Godhead; the world process is the Passion of the
justified because it recognizes the justification of the world
within the perceptible world, that has caused the person to
outside the world that is real to the senses and the spirit, then
world of percepts, and he realizes within himself the free
moral world order is neither the imprint of a purely mechanical
natural order, nor that of an extra-human world order,
the will of some being outside him in the world that man
For the world of ideas comes to expression, not in a community
by the free spirit. Monism frees the truly moral world
the former from the world than it can eliminate percepts; it
elucidation of the world phenomena within that world, and
abstracted from the sense perceptible world and who do
act of knowing, man, on the edge of the world of ideas, lives
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Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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The Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
World
the world, the extra-human ordering of man's destiny (and
mission in the world is not predetermined, but is at every
realization of the moral world order,” and so on, are, from a
and uniformity in the world. Listen, for example, to
real maladaptations against a whole world of miracles
mind of a world creator) who must admit that such beings
Dualism may talk of world purposes and natural purposes.
purposes in the world and in nature also falls away.
for the spiritual world, lying outside human action, it is
because something is revealed in that world which is higher

Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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to intuitions selected from the totality of his world of ideas by
particular intuition from his world of ideas in order to make
it the basis of an action, lies in the world of percepts given
world of phenomena with which one is concerned.
moral imagination, the ability to transform the world of percepts
concepts for the existing world than to evolve productively,
to embody them skillfully into the actual world. Conversely,
on our part; we come upon its laws in the world ready-made
with natural law. In the organic world, evolution is
world ether during that infinitely long time. That with such
In the process of evolution of the moral world order we
out of an old one ; only, as a monistic view of the world, this
world order from causes which do not lie within the
experienceable world. It cannot admit that the moral nature
government of the world from the outside), or to an act of
processes are products of the world like everything else that
exists, and their causes must be sought in the world, that is,
evolves from other forms of activity in the world; the
the world would contradict recent trends in the natural

Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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conceivable attempts at compromise. One view says that this world is the
Leibnitz believes the world is the best of all possible worlds. A better one
the best possible world; a wise God knows which is the best possible
ones. Only an evil or an unwise God would be able to create a world worse
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
share to the other good in the world. From this optimistic standpoint, then,
of the world not as an all-wise and all-beneficent being, but as blind urge
tendency of our times, to base his world view on experience. From the
outweighs the other in the world. He parades whatever appears to men as
misery into the world than pleasure. The disagreeableness of the hangover
outweighs pleasure in the world. No man, even though relatively the happiest,
world, but rather gives it equal standing with blind urge (will), he can
credit his primal Being with the creation of the world only if he allows the
pain in the world to serve a wise world-purpose. The pain of created beings
is, however, nothing but God's pain itself, for the life of the world as a
the world is a continuous battle against God's pain, which ends at last with
world so that through it He may free Himself from His infinite pain. The
world is “to be regarded, more or less, as an itching eruption upon the
the world. In them God suffers. He has created them in order to disperse His
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Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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us his way of viewing the world, and on the other hand for

Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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uniform explanation of the world, that is, the monism
the explanation of the world from human experience. In the
same way, it looks for the sources of action within the world
the ultimate causes of the world that is presented to our
this world. For monism, the unity that thoughtful observation
the physical and spiritual regions of the world. Whoever
world in some way from without. Monism, as here described,
the network of the conceptual world. As soon as this happens,
life of the cosmos. The unity of the conceptual world, which
some entity lying beyond our world of experience (an
world that can be experienced is connected with the entities
grasp the connections of things in the world through
the world upon logical laws, and, similarly, that the grounds
man the conviction that he lives in the world of reality and
has no need to look beyond this world for a higher reality
only beyond the observed world, monism finds in this world
conceptual content of the world is the same for all human
because the same world content expresses itself in him. In
the unitary world of concepts there are not as many concepts
multiplicity. The unitary world of ideas expresses itself in them as
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Title: Book: PoF: Appendix Added to the new edition, 1918
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to the world. What follows is rather a problem which
own. They say: my conscious world is enclosed within me;
in the same way, any other conscious world is enclosed
within itself. I cannot see into the world of consciousness of
in the same world? The theory which believes it possible to
infer from the conscious world an unconscious world which
in the following way. It says: the world I have in my
consciousness is the representative in me of a real world to which
I have no conscious access. In this real world lie the unknown
causes of my conscious world. In it also lies my own real
own conscious experience. It is clear that to the world
one is forced to the conclusion that the whole external world,
which I think is there in front of me, is nothing but the world
not avoid absolute illusionism. For the world which confronts

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