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    Query was: think
  

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• Title: Boundaries of Natural Science: Lecture I
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  • circles that social renewal must begin with a renewal of our thinking.
  • modern thought? It was the conceptions, the new mode of thinking that had
  • consider the method according to which one thinks in scientific circles
  • and how others have been influenced in their thinking by those circles?
  • all of man's thinking, all of his notional activity, was determined
  • renewed from an entirely different side by thinkers and researchers such
  • mode of thinking, had set a limit to knowledge at the super-sensible,
  • so these thinkers and researchers set a limit at the sensible. The limit
  • that when contemplating nature we are forced, in thinking systematically,
  • so impotent in our thinking about social questions. Many today still
  • through the interaction of the senses and thinking with the outer world.
  • time most desiccated and lifeless thinking: the concept of matter. And
  • of man in my thinking, in my explanations, in my comprehension.
• Title: Boundaries of Natural Science: Lecture II
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  • from modern scientific theories that can become a vital social thinking
  • any sense for the source of the mode of thinking that had entered into
  • could see that this mode of thinking had originated with Hegel and flowed
  • find that the Hegelian mode of thinking had permeated to the farthest
  • thought-forms. Hegel raised humanity into ethereal heights of thinking,
  • how can we find a mode of thinking that can be useful in social life?
  • pleases Him, that which He commands. Why, thinks Max Stirner, should
  • clarity: one feels that, applied to social thinking, this clarity makes
  • can we achieve the clear conceptual thinking we need to become fully
  • thinking and perspicuity of mental representation can be won by man
  • thinking becomes useless the moment we strive scientifically for something
  • phenomena but to think on beyond them. We are doing this if we do more
  • behind it atoms and the like I cannot bring my lucid thinking to a halt
  • to doubt when I notice that my thinking has only been borne along by
  • a halt. One wants to think ever farther and farther beyond and construct
  • this web one has woven in a world created by the inertia of thinking
  • this law of inertia. He did not want to roll onward thus with his thinking
  • phenomena and if we strive with our thinking to come to a halt there
  • this very day philosophical thinking has failed in the most extraordinary
  • Such thinkers forget but
• Title: Boundaries of Natural Science: Lecture III
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  • If we are able by means of energetic thinking to differentiate sharply
  • learned to investigate and think in the laboratories according to the
  • not only to think in mathematical concepts but to view that which exists
• Title: Boundaries of Natural Science: Lecture IV
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  • easily be demonstrated empirically. One need think only of a certain
  • At first he could think of nothing. And then it occurred to him: I shall
  • that Goethe was no trivial thinker, nor trivial in his feelings when
  • lead down into the depths of consciousness itself, about thinking elaborated
  • thought about thinking. One must understand what Goethe meant by this,
  • for one cannot actually think about thinking. One cannot actually think
  • thinking any more than one can “iron” iron or “wood”
  • the paths that are opened up in thinking when it becomes more and more
  • of mathematical thinking. If one does this, one enters via a natural
  • of Freedom. What one attains in this way is not a thinking about thinking.
  • One can speak of thinking about thinking in a metaphorical sense at
  • actual viewing [Anschauen] of thinking, but to arrive at this
  • “viewing of thinking,” it is necessary first to have acquired
  • a concrete notion of the nature of sense-free thinking. One must have
  • progressed so far in the inner work of thinking that one attains a state
  • of consciousness in which one recognizes one's thinking to be sense-free
  • merely by grasping that thinking, by “viewing” it as such.
  • first to make thinking sense-free and then to present this thinking
  • thinking as a simple fact, yet nevertheless a fact capable of rigorous
  • “sense-free thinking” has no basis in any kind of reality.
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• Title: Boundaries of Natural Science: Lecture V
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  • boundary of the material world one must not allow one's thinking to
  • roll on with its own inertia, attempting to carry the kind of thinking
  • for the manner in which modern scientific thinking proceeds. They experience
  • how so excellent a thinker as Erwin Rohde could have believed a compromise
  • develop a thinking that can grasp the realities of social life. Similar
• Title: Boundaries of Natural Science: Lecture VI
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  • consideration of what reveals itself at one boundary of scientific thinking
  • of speech, thinking, and so forth, an especially important element in
  • can only in mathematical, geometrical, analytic-mechanical thinking. When
  • It is this symbolism, this allegorization, this thinking about external
  • thinking into pictorial thinking. Then there arises what I can only
  • call an experiential thinking [erlebendes Denken]. One experiences
  • pictorial thinking. Why does one experience this? One experiences nothing
  • way so different from that which nebulous mystics believe, who think
  • they are able to feel and think concerning the function, the meaning
• Title: Boundaries of Natural Science: Lecture VII
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  • perception, thinking, feeling, and willing in a way different from their
  • awareness of another's ego. I think that a friend or associate of Husserl's
  • with pure thinking, with clear, keen thinking, so that finally one has
  • thinking of which I have become capable. One can experience just this
  • This book is actually a modest attempt to win through to pure thinking,
  • the pure thinking in which the ego can live and maintain a firm footing.
  • Then, when pure thinking has been grasped in this way, one can strive
  • for something else. This thinking, left in the power of an ego that
  • content remains, so to speak, hovering above. We exclude thinking inasmuch
  • a result of a kind of detour around thinking. We steep ourselves in
  • research concerning human physiology, thinking must be excluded and
  • for a human being not only to think materialistically but to be
  • of pure thinking he has attained. If one descends into the body with
• Title: Boundaries of Natural Science: Lecture VIII
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  • engage his thinking activity on every page.
  • through this book with his own inner thinking activity and cannot confess
  • of one's usual thinking [Vorstellen] into a thinking independent
  • of the inner thought activity I myself have expended, what pure thinking
  • the view that pure thinking does not exist but is bound to contain traces,
  • of mathematical thinking. The pursuit of philosophy is actually impossible
  • without a grasp of at least the spirit of mathematical thinking. We
  • thinking, even though he made no claim himself to any special training
  • work. Just think what a disservice would have been accorded anthroposophically
  • without thinking about them but still perceiving them. In ordinary waking
  • with concepts; in scientific thinking we interweave percepts and concepts
  • By having acquired the capacity for the kind of thinking that gradually
  • thinking from the process of perception and surrender oneself to bare
  • part, our thinking regarding
  • philosophy of freedom in pure thinking has, as a result of our having
  • thinking have been transformed into substantial forces that are alive
  • We have developed Imagination, and pure thinking has become Inspiration.
  • one hand, what we have obtained as Inspiration from pure thinking —
  • the life that at a lower level is thinking, and then becomes a thinking
  • thinking, thinking and willing coincide. Pure thinking is fundamentally
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• Title: Golden Blade, 1962: Lecture 1: Natural Science and Its Boundaries
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  • perceptions, and with thinking, feeling and willing.
  • speech and of thinking, the path leading to the Ego of the
  • with pure thinking, with clear, keen thinking, so that finally
  • through with all the clear thinking of which you have become
  • This book is a modest but real attempt to achieve pure thinking,
  • that pure thinking in which the Ego can live and maintain a firm
  • footing. Then, when this pure thinking has been achieved, we can
  • endeavour to do something else. This thinking that is now left
  • thinking can then be achieved from the process of perception,
  • detach thinking inasmuch as we take into and fill ourselves
  • physiological science of man, thinking must be detached and the
  • Yes, it is indeed possible for a man not only to think
  • concepts of pure thinking. And when he descends into the body
• Title: Golden Blade, 1962: Lecture 2: Paths to the Spirit in East and West
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  • speaking, thinking and ego-perception. I showed
  • reader to co-operate by thinking for himself.
  • this kind of thinking has freed him from dependence on the
  • thinking really is.”
  • pure thinking does not exist, but is bound to contain
  • without the remotest understanding of mathematical thinking.
  • least the spirit of mathematical thinking. Goethe's
  • phenomena, so that we absorb them without thinking about them.
  • permeating out perceptions with concepts. Scientific thinking
  • acquiring a capacity for the kind of thinking that gradually
  • kinds of sensory impressions. As our thinking gets to work on
  • in his thinking, and so on. In the West we are more inclined
  • our thinking in connection with
  • of consciousness the fruits of our thinking on
  • thinking has become Inspiration. We have developed Imagination;
  • and thinking has been transformed into Inspiration.
  • attain to pure thinking, a fusion of thinking and willing takes
  • place. Pure thinking is fundamentally an expression of will. So
  • it comes about that what we have characterised as pure thinking
  • Pure thinking is related to breathing out, just as
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