By Rudolf Steiner
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The worth of actual trust has performed a significant function in heritage of philosophy—consider Socrates’ slogan that the unexamined lifestyles isn't really worthy dwelling, and Aristotle’s declare that everybody evidently wishes knowledge—as good as in modern epistemology, the place questions about the worth of data have lately taken middle level.
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Extra info for The science of knowing: Outline of an epistemology implicit in the Goethean world view : with particular reference to Schiller
But is the sum total of all possible concepts identical with the sum total of those I have formed in my life up to now? Is my system of concepts not capable of development? Can I not, in the face of a reality that is incomprehensible to me, at once bring my thinking into action so that in fact it also develops, right on the spot, the concept I need to hold up to an object? The only ability useful to me is one that allows a definite concept to emerge from the thought-world's supply. The point is not that a particular thought has already become conscious for me in the course of my life, but rather that this thought allows itself to be drawn from the world of thoughts accessible to me.
It has to look around for a subjective basis for drawing objects together whose objective connection remains hidden to us. Why do I make a judgment, if the thing which demands that subject-concept and predicate-concept belong together has nothing to do with the making of this judgment? Kant made this question the starting point of his critical work. At the beginning of his Critique of Pure Reason we find the question: How are synthetical judgments possible a priori? , the establishing of an individual fact?
But if we cannot get outside our consciousness, and if the essential being of reality is not within it, then we cannot press forward to essential being at all. Our thinking is bound to what is here and knows nothing of any beyond. In our view, the opinion that there is a limit to knowledge is nothing but a thinking that misunderstands itself. A limit to knowledge would be possible only if outer experience in itself forced us to investigate its essential being, if 48 it determined the questions that are to be raised in its presence.