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• Title: Evil and Spiritual Science
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  • prominent thinkers a halt was called to all philosophy, to all
  • upon in the history of philosophy. In the matter just
  • wish to get involved in hair-splitting philosophical deductions
  • major philosophers of the nineteenth century have given: that
  • philosopher, who had trained himself in depth about the
  • meaningful philosophical works for the nineteenth century. Let
  • the German Philosopher Leibnitz, who had written a
  • wickedness in philosophical thought, and how here we have found
  • no philosopher, who has a viewpoint from the spirit world, can
  • philosophers there also came into play what has been called
  • volume of Mainländer's “Philosophy of
  • finishing his “Philosophy of Salvation” in his
  • Philosophers and others may look away from such a human
  • them —, and even philosophers are devoted to the maxim:
• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • the great central truth of the Vedanta philosophy resounds in this region.
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • theological argument between the man who was a sort of court philosopher of the Frankish realm,
  • philosophy with the categorical imperative which is supposed to manifest itself out of
  • In Kant's philosophy it is strange. The full weight
  • towards the 'I', but he cannot reach the point of really understanding the 'I' philosophically.
  • force wishes his whole philosophy to well up out of the 'I' and who, through its simplicity,
  • presents as the highest tenet of his philosophy the sentence: `I am'. And everything that is
  • together than to consider it the work of a human mind, if my philosophy did not logically follow
  • then flowered as German idealistic philosophy in
  • death. You can go through the whole of Hegel's philosophy and you will find nothing that goes
  • insipid. Fichte constructs his philosophy, in a wealth of pure concepts, out of the 'I am'; but
  • English philosopher, David Hume,
  • the American philosophers. When they come to talk of psychology there is this curious view that
  • This is what came to Kant in the form of the philosophy of David Hume. Then
  • philosophy it would have been magnificent. If the human beings living in Central Europe had
  • philosophy and poetry."
  • "Just as philosophy strives for the first foundation of things, and art
  • 13. Baron Christian von Wolff, philosopher and mathematician,
  • 14. David Hume (1711–1776), philosopher. Return
  • (1820–1903), philosopher. Return
  • 16. John Stuart Mill (1806–1873), philosopher. Return
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • are little penetrated by the struggle for a philosophy of life
  • West, no genuine philosophies or concepts of life
  • has taken on fully the nature of a philosophy. What in the West are economic impulses leading to
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • If you take Hegel's philosophy, you find — I have often mentioned this here — that
  • this philosophy develops in every respect towards the spirit. Yet nowhere in Hegel do you find
  • find logical dialectics as the first part of his philosophy. His philosophy of nature is merely a
  • treated by psychology presented in the third part of Hegel's philosophy. But what comes out of it
  • 4. Vladimir Sergeyevich Soloviev (1853–1900), Russian philosopher and
  • 5. Rabindranath Tagore (1861–1941), Indian philosopher and poet. Return
  • 6. Albertus Magnus (1193–1280), Scholastic philosopher, called 'Doctor
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • through his schooling in Kantian philosophy. His was indeed a highly
  • philosophical treatise. This way of presenting concepts, of developing ideas, was not unfamiliar
  • philosophical, intellectual form, but more pictorially. Goethe then treated this same problem in
  • anything more than rehash Eduard von Hartmann, the philosopher of the unconscious.
  • course, highly superfluous. And this philosophical hollow-headedness working at Karlsruhe
  • furnished university philosophy with the Arthur Drews's who, however, are actually represented
  • 10. Ralph Waldo Emerson (1803–1882), American writer and philosopher. Return
  • 12. Arthur Drews (1865–1935), Professor of Philosophy at the Technical
  • Philosophie des Unbewucsten: Versuch einer Weltanschauung
  • (Philosophy of the Unconscious: An Attempt at a World-View),
  • Philosophic als Kunst
  • (Philosophy as an Art),
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • since the middle of the fifteenth century. And even when we consider the great philosophers of
  • the way that is accepted practice today among official philosophers and in other circles and
  • philosophy professor, judges spiritual science. It does not concur with what he has already
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • also experienced how in the course of the nineteenth century, under the philologizing of
  • dissolve it. The intellect can either only wipe it from the world with its art of philology or
  • human consciousness in the idealistic philosophy of Central Europe asserted itself, as it were,
  • nineteenth century when the idealistic philosophy of Central Europe was born. We see then how the
  • idealistic philosophy of Central Europe. It has ceased to exist since the middle of the
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • inability. But this lie is spreading with tremendous speed in theology, philosophy, history,
• Title: Abbreviated Title: Lecture I:
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  • Riddles of Philosophy
  • have tried to toss a thought into the philosophical hustle and bustle and
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • philosophical temperaments: What is the ultimate aim of mankind? We
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • particular, Greek philosophy that which was developed for instance as
  • Greek philosophy in the teachings of Plato and Aristotle
  • — how the ideas of Greek philosophy endeavoured to
  • Greek philosophy and which approached the Mystery of Golgotha from
  • philosophy which existed at the time of the Mystery of Golgotha could
  • philosophy.
  • Thus a philosophy, a world-conception
  • of a more philosophic character; then we come to what lived in the
  • evolved, refined philosophical ideas of the Graeco-Latin world. In
  • philosophy of Kant, from these two original polarities of European
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • out of our ego. Philosophers who make the ego the basis of philosophy
  • and then say: We can make the ego the foundation of philosophy
  • inside life. All that philosophers from time immemorial have sweated
  • — I should say, have philosophised
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • sculpture as well as in poetry, in fact in philosophy too. If you
  • found an abstract philosophy, but to collect a group of men who talk
  • corroborated. Thus even in philosophy we do not have the thought
  • — let us say, like a modern philosopher
  • philosophy, and who placed himself before people and said: this is
  • not the correct philosophy. That would have been impossible
  • modern philosopher, (for this rests secretly in the mind of them
  • outwards, and this became in Greece philosophy, art, sculpture. (See
  • Philosophers' Schools.
  • of philosophy, and had gradually to work towards the growth and
  • philosophy, lost an infinite amount of the old spiritual treasure of
  • infinitely deeper than modern philosophers — did
  • philosophy been closed we should have possessed the living Plato, not
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • he mixes together, and philosophers have for a long time endeavoured
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • worm-philosopher or a caterpillar-philosopher, and evolved a
  • That is to say, a world-conception arisen in this worm-philosopher
  • worm-philosopher but was inspired by some modern philosopher of the
  • scientifically philosophical-technical way. Then this worm will creep
  • see, it is quite clear to you, I think, that this worm-philosophy
  • as a matter of fact, such worms are the people who philosophize today
  • what one finds with the majority of the philosophies of today and the
• Title: World Downfall and Resurrection
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  • philology. One cannot help saying that in their modern form
  • these things show few traces either of real philology or real
  • philosophy. In our methods of ‘cramming’ and in our
  • room left for the ‘philo’. That must be brought
• Title: Lecture: Philosophy and Anthroposophy
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  • Philosophy and Anthroposophy
  • Philosophy and Anthroposophy, 1904–1918,
  • Philosophie und Anthroposophie. Gesammelte Aufstze 1904–1918.
  • Philosophy and Anthroposophy
  • entitled “Philosophy and Anthroposophy,” mainly reproduce a
  • spiritual science of this nature is usually held by accepted philosophy to
  • philosophy I attempt to show that this reproach is entirely unjustified.
  • The reproach is only made because contemporary philosophy, having itself
  • PHILOSOPHY AND ANTHROPOSOPHY
  • scientific character which philosophy, for instance, and its knowledge of
  • (especially at the hands of philosophy) is justified. A short sketch of its
  • development will show how often philosophy has estranged itself from true
  • philosophical effort to steer between these obstacles and strive for
  • philosophy towards Anthroposophy in my book
  • Die Rätsel der Philosophie).
  • Philosophy is generally regarded by those concerned therewith as something
  • is current. It is however precisely when dealing with philosophy that we
  • Most exponents of the history of philosophy, especially of the older
  • of philosophy traced from him onwards in continuity down to our times. Some
  • modern writers on the history of philosophy, aiming at unusual
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• Title: Meditative Knowledge of Man: Lecture I: The Pedagogy of the West and of Central Europe: The Inner Attitude of the Teacher
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  • entire public life lives according to the philosophy of these
  • spirit of an educational philosophy such as appeared through a man like
  • leading philosopher of the present time, in complete contradiction with
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • testimonial to the ignorance of our philosophers, who know nothing of the
  • purblind psycho-physical eye of today's philosophers) and focusses on the
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • of Philosophy,
  • naïve Gretchen became profound philosophical wisdom! People do
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • philosophical, historical construct. It arises rather as a
  • philosophically. What is said has arisen for me after
  • Greek philosophy, but by addressing itself to the inner human
  • philosophical-historical “construct,” but out of
  • philosophy, in Greek poetry.
  • of a certain philosophical striving, but in Greek beauty of
  • the Church fathers and philosophers, in every motion of the
• Title: Leonardo's Spiritual Stature: Lecture
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  • musician, fully a philosopher, fully a technician. He united
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • set forth in a more philosophical-abstract form in his
  • abstract-philosophical concepts. Thus, despite having thought a
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • Anthroposophy and the natural sciences, philosophy, pedagogy, theology, the
  • particularly from the philosophic-natural scientific side
  • the separation of the philosophic world view from that of the
  • against some scientific philosophic points of view. It simply
• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • Anthroposophy and the natural sciences, philosophy, pedagogy, theology, the
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • Anthroposophy and Philosophy
  • Anthroposophy and the natural sciences, philosophy, pedagogy, theology, the
  • “Anthroposophy and Philosophy.”
  • and its laws. Yet when we speak about “philology”
  • philosophic. When we speak about “philosophy”, we
  • “philosophy”.
  • Philosophy implies that the words — which no doubt came
  • into question when philosophy was created, that only words were
  • the word philosophy points to a connection of the Logos to
  • personal, general interest. The word philosophy is less
  • content. Because our feeling regarding philosophy is not as
  • sure as in those cases when philosophy, on the one hand was
  • undefined experience when we speak about philosophy or involve
  • ourselves with philosophy. This vague experience is extremely
  • involvement they were looking for with philosophy was quite a
  • and philistine expression — the philosophic zealot of the
  • philosophy's blossoming, you look back at the great philosophic
  • world which this philosophic era thoroughly dismisses and which
  • the place of the earlier philosophic observations. One admires
  • philosophy as something subdued.
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• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • Anthroposophy and the natural sciences, philosophy, pedagogy, theology, the
  • “The Philosophy of Freedom”
• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • Anthroposophy and the natural sciences, philosophy, pedagogy, theology, the
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • Anthroposophy and the natural sciences, philosophy, pedagogy, theology, the
  • philosophy. Philosophy had to separate itself from those
  • philosophy.
  • philosophic methods had to apply. Practice lapsed into
  • experimental philosophy in certain areas where it was more or
  • philosopher Vladimir Soloviev — how the Christ
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • Anthroposophy and the natural sciences, philosophy, pedagogy, theology, the
  • Similarly, there is also talk regarding the philosophy of
• Title: First Class, Vol. I: Lesson 6
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  • Philosopher's Stone; thus, within man carbon is the
  • Philosopher's Stone.
  • Philosopher's Stone. You will find them saying: The
  • Philosopher's Stone can be found everywhere, only people don't
  • carbon is produced, by burning wood. The Philosopher's Stone
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • for an applied system, like the philosophy of Karl Marx.
  • Certainly, the philosophy of Karl Marx can be accepted by one
  • wish to speak about the content of this philosophy at all. The
  • following way: a practical movement, a pure philosophy of life
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • The Philosophy of Freedom”
  • The Philosophy of Spiritual Activity’)
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • stress that the words of Marxism are the truth: The philosophers
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • recently pointed out to me in an unusual way how a philosophy
  • the Avenarius philosophy which for their part has
  • imagine that Avenarius considered how his philosophy would play
  • derived philosophical conviction of Mach. Both these
  • philosophic directions are to some extent the official
  • philosophies of Bolshevism, of the most radical socialism. The
  • honourable speaker offered, regarding the philosophy of
  • philosophic questions today. The previous speaker said that
  • of Bergson's philosophy, derived directly out of bourgeois
  • philosophy as containing many “Schopenhauer-isms”
  • philosophy!
  • Bergson is an advanced philosopher who has irrational elements
  • within his philosophy. However, one could ask what an
  • philosopher; if the Proletarians really want to think, they
• Title: Lecture: Richard Wagner and Mysticism
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  • Philosophisch-Anthroposophischer Verlag, Dornach, Switzerland.
  • Philosophisch-Anthroposophischer Verlag, Dornach, Switzerland.
  • in spite of what superficial philosophy may say. The Music of the
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • Philosophisch-Anthroposophischer Verlag, Dornach, Switzerland.
  • Philosophisch-Anthroposophischer Verlag, Dornach, Switzerland.
  • culture. If one had suggested to a Greek philosopher of the Athenian
  • the centuries when Greek philosophy came to flower in Plato and
  • Was für ein Philosoph manchmal Epoche macht, and the
  • philosopher is Plotinus, who lived in the third century A.D. Plotinus
  • The information contained in text-books on the history of philosophy
  • on the history of philosophy. Those of you who are interested should
  • Philosophy, and the passage where he speaks of the place assigned by
  • This is what we find to-day in famous histories of philosophy and
  • in connection with Greek philosophy could have anything very valuable
  • is little real understanding of Platonic philosophy. Modern
  • Neo-Platonic philosopher Plotinus was a pupil of Ammonius Saccas who
  • not a demon was living in Plotinus, the philosopher of the third
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • get an idea concerning the total philosophy that lies
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • writings or Vedantic philosophy and other cultural
  • instance, and by German idealist philosophers. It is not
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • continue to teach the kind of basic philosophy that they
  • clear thoughts, thoughts which in my Philosophy of
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • philosophy, Marxist views are widespread today. They have
  • role in Marxist philosophy, particularly the dogma of the
  • is not the cultivation of a philosophy full of inner
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • Catholic philosophy of the Middle Ages the way some
  • so-called philosophies that spread their mists about. For
  • different philosophy, a different path in their search
  • be raised to a higher philosophy of life. In the same way
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • particular philosophy. That is not the case. We are far
  • merely a false philosophy but something with a very real
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • writings, in Vedanta philosophy — in short in the
  • and in Vedanta philosophy and literature.
  • glorious Veda, in Vedanta philosophy, is merely a faint
  • Schiller, Goethe, Herder and also the philosophers
  • understood as a whole. Take Hegelian philosophy, for
  • German philosophers, Goethe and Schiller have always
  • my Philosophy of Freedom I have therefore
  • even the philosophers of the West are really out-of-place
  • to have established factories, rather than philosophies.
  • philosophy and Goethe had it beautifully present in his
  • philosophy. It will develop further and the people of the
  • rebirth?' Hegel's philosophy immediately turned into
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • Philosopher [ Note 82