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Updated: June 26, 2025
The above remarks are of the greatest importance, not only for the confirmation of our previous confutation of idealism, but still more when the subject of self-cognition by mere internal consciousness and the determination of our own nature without the aid of external empirical intuitions is under discussion, for the indication of the grounds of the possibility of such a cognition.
In this contradiction lies the problem of free will, which from most ancient times has occupied the best human minds and from most ancient times has been presented in its whole tremendous significance. But regarding him from within ourselves as what we are conscious of, we feel ourselves to be free. This consciousness is a source of self-cognition quite apart from and independent of reason.
This matter of self-cognition is, in certain respects, different in the higher worlds from what it is in the physical sense-world. For whereas in the latter, self-cognition is only an inner experience, the newly born self immediately presents itself as an outward psycho-spiritual apparition.
This cognition is an inner one; it does not present itself to him externally, as do stones, plants and animals; but even through inner experiences, man learns to know himself only partially, for he has within him something that prevents deep self-knowledge, namely, the impulse to immediately transform this quality, when through self-cognition he is forced to admit its presence and concerning which he is unwilling to deceive himself.
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