This is the revision history of The Philosophy Of Freedom.
BLACK: (1916) original 1894 text translated by Hoernle
BLUE: (1922) Hoernle revises his 1916 edition to incorporate Steiner's 1918 revisions.
RED: (1939) Poppelbaum makes "alterations" to the 1922 Hoernle "for greater truth towards the original". He "checked certain words and phrases from the strictly Steiner point of view." What does this mean? By examining the book text you can see that "strictly Steiner" means the post 1900 Steiner of Spiritual Science. The Philosophy Of Freedom was written before Steiner went on to formulate the "words and phrases" of Spiritual Science. By altering the book with this intent Poppelbaum did what Steiner refused to do, insert spiritual science. Steiner discussed Spiritual Science in the 1918 additions, outside the book text.
The intention of The Philosophy Of Freedom was affirmed by Steiner in 1918 when the book was republished, "The purpose of The Philosophy Of Freedom is to lay the foundations of ethical individualism and of a social and political life." Many Anthroposophists consider its value solely as the basis of Spiritual Science. When they change the "words and phrases" to express Spiritual Science" it harms the book by making it unintelligible and unrelatable to those not immersed in Spiritual Science who are instead looking for a philosophy of life to apply to their lives.
For example, a description of a Wholistic Science envisioned by Steiner is altered by Poppelbaum to be the later developed Spiritual Science. See Poppelbaum revisions below in red.
I do not want to omit it altogether, because the suggestion keeps cropping up that I want to suppress some of my earlier writings on account of my later works on spiritual matters the Science of Spirit.
But the individuality which seeks to experience everything in the depths of its own being, is repelled by what it cannot understand wholly look through.
There must be one supreme science knowledge which seeks in the separate sciences the elements for leading men man back once more to the fullness of life.
This book has a philosophical aim: science itself is to be here infused with the life of an organic life whole.
The special sciences are stages on the way to this all-inclusive science the science intended here.
The true value of the sciences is seen reached only when we have are shown the importance of their results for humanity by showing the human range of their results.
This book, therefore, does not conceive the relation between science and life in such a way that man must bow down before the world of ideas Idea and devote his powers to its service.
Man must confront ideas as master, lest he become their slave be able to confront the Idea and experience it; or else he will fall into its bondage.
BLACK: (1916) Hoernle translation of original 1894 German text.
BLUE: (1922) Hoernle revises his 1916 edition to incorporate Steiner's 1918 revisions.
RED: (1939) Poppelbaum alterations to 1922 Hoernle
1. THE GOAL OF KNOWLEDGE
REVISED INTRODUCTION TO “PHILOSOPHY OF FREEDOM”
0.0 Impulse Of Freedom
 I BELIEVE I am indicating correctly one of the fundamental characteristics of our age when I say that, at the present day, all human interests tend to centre in the cult of human individuality. An energetic effort is being made to shake off every kind of authority. Nothing is accepted as valid, unless it springs from the roots of individuality. Everything which hinders the individual in the full development of his powers is thrust aside. The saying “Each one of us must choose his hero in whose footsteps he toils up to Olympus” no longer holds for us. We allow no ideals to be forced upon us. We are convinced that in each of us, if only we probe deep enough into the very heart of our being, there dwells something noble, something worthy of development. We no longer believe that there is a norm of human life to which we must all strive to conform. We regard the perfection of the whole as depending on the unique perfection of each single individual. We do not want to do what anyone else can do equally well. No, our contribution to the development of the world, however trifling, must be something which, by reason of the uniqueness of our nature, we alone can offer. Never have artists been less concerned about rules and norms in art than today. Each of them asserts his right to express, in the creations of his art, what is unique in him. There are dramatists who write in dialect rather than conform to the standard diction which grammar demands.
 No better expression for these phenomena can be found than this, that they result from the individual’s striving towards freedom, developed to its highest pitch. We do not want to be dependent in any respect, and where dependence must be, we tolerate it only on condition that it coincides with a vital interest of our individuality.
THE following chapter reproduces, in all essentials, the pages which stood as a sort of "Introduction" in the first edition of this book. Inasmuch as it rather reflects the mood of thought out of which I composed this book twenty-five years ago, than has any direct bearing on its contents, I print it here as an "Appendix." I do not want to omit it altogether, because the suggestion keeps cropping up that I want to suppress some of my earlier writings on account of my later works on spiritual matters the Science of Spirit.
0.1 Inner Truth Gives Conviction
 Truth, too, will be sought in an age such as ours only Our age is one which is unwilling willing to seek truth anywhere nowhere but in the depths of human nature. [Only the very first opening sentences (in the first edition) of this argument have been altogether omitted here, because they seem to me today wholly irrelevant. But the rest of the chapter seems to me even today relevant and necessary, in spite, nay, because, of the scientific bias of contemporary thought natural scientific manner of thinking of our contemporaries.]
Of the following two well-known paths described by Schiller, it is the second which will today today will be found most useful:
Wahrheit suchen wir beide, du aussen im Leben, ich innen
In dem Herzen, und so findet sie jeder gewiss.
Ist das Auge gesund, so begegnet es aussen dem Schopfer;
Ist es das Herz, dann gewiss spiegelt es innen die Welt.
Truth seek we both — Thou in the life without thee and around;
I in the heart within. By both can Truth alike be found.
The healthy eye can through the world the great Creator track;
The healthy heart is but the glass which gives Creation back.
E. Bulwer Lytton.
A truth which comes to us from without bears ever the stamp of uncertainty. Conviction attaches only to what appears as truth to each of us in our own hearts.
0.2 Truth Empowers
 Truth alone can give us confidence in developing our individual powers. He who is tortured by doubts finds his powers lamed. In a world the riddle of which baffles him, he can find no aim for his activity.
0.3 Comprehensible Truth
 We no longer want to believe; we want to know. Belief demands the acceptance of truths which we do not wholly comprehend. But the individuality which seeks to experience everything in the depths of its own being, is repelled by what it cannot understand wholly look through. Only that knowledge will satisfy us which springs from the inner life of the personality, and submits itself to no external norm.
0.4 Knowledge Starting From Individual Experience
 Again, we do not want any knowledge that which has encased itself once and for all in hidebound frozen formulas, and which is preserved in Encyclopedias valid for all time. Each of us claims the right to start from the facts that lie nearest to hand, from his own immediate experiences, and thence to ascend to a knowledge of the whole universe. We strive after certainty in knowledge, but each in his own way.
0.5 Individual Need To Know
 Our scientific doctrines theories, too, are no longer to be formulated as if we were unconditionally compelled to accept them. None of us would wish to give a scientific work a title like Fichte's “A Pellucid Account for the General Public concerning the Real Nature of the Newest Philosophy. An Attempt to Compel the Readers to Understand.” Nowadays there is no attempt to compel anyone to understand. We claim no acknowledgment or agreement with from anyone whom a distinct individual need does not drive who is not driven to a certain view by his own needs. We do not seek nowadays to cram facts of knowledge even into the immature human being, the child. We seek rather to develop his faculties in such a way that his understanding may depend no longer on our compulsion, but on his will.
0.6 Strive To Live According To Individualistic Principles
I am under no illusion concerning the these characteristics of the present age. I know how many flaunt a manner of life which lacks all individuality and follows only the prevailing fashion much of a stereotypical attitude which lacks all individuality is prevalent everywhere. But I know also that many of my contemporaries strive to order their lives in the direction of the principles I have indicated. To them I would dedicate this book. It does not pretend to offer the "only possible" way to Truth, it only describes the path chosen by one whose heart is set upon Truth.
0.7 Thought Training In Pure Thinking
 The reader will be led at first into somewhat abstract regions, where thought must draw sharp outlines, if it is to reach secure conclusions. But he will also be led out of these arid concepts into concrete life. I am fully convinced that one cannot do without soaring into the ethereal realm of abstraction concepts, if one's experience is to penetrate life in all directions. He who is limited to the pleasures of the senses misses the sweetest enjoyments of life. The Oriental sages make their disciples live for years a life of resignation and asceticism before they impart to them their own wisdom. The Western world no longer demands pious exercises and ascetic practices as a preparation for science, but it does require a sincere willingness to withdraw oneself awhile from the immediate impressions of life, and to betake oneself into the realm of pure thought.
0.8 Holistic Science Leading To Fullness Of Life
 The spheres of life are many and for each there develop develops a develop special science sciences. But life itself is one, and the more the sciences strive to penetrate deeply into their separate spheres, the more they withdraw themselves from the vision of the world as a living whole. There must be one supreme science knowledge which seeks in the separate sciences the elements for leading men man back once more to the fullness of life. The scientific specialist seeks in his studies to gain a knowledge of the world and its workings. This book has a philosophical aim: science itself is to be here infused with the life of an organic life whole. The special sciences are stages on the way to this all-inclusive science the science intended here. A similar relationship relation is found in the arts. The composer in his work employs the rules of the theory of composition. This latter is an accumulation of principles, knowledge of which is a necessary presupposition for composing. In the act of composing, the rules of theory become the servants of life, of reality. In exactly the same sense way philosophy is an art. All genuine philosophers have been artists in concepts. Human ideas Ideas have been the medium material of their art, and scientific method their artistic technique. Abstract thinking thus gains concrete individual life. Ideas turn into life-forces. We have no longer merely a knowledge about things, but we have now made knowledge a real, self-determining organism. Our consciousness, alive real and active, has risen beyond a mere passive reception of truths.
0.9 The Principle Question Is Freedom
 How philosophy, as an art, is related to freedom; what freedom is; and whether we do, or can, participate in it — these are this is the principal problems problem of my book. All other scientific discussions are put in only because they ultimately throw light on these questions which are, in my opinion, the most intimate that immediate concern of mankind. These pages offer a "Philosophy of Freedom."
0.10 Value Of Science Is Human Development
 All science would be nothing but the satisfaction of idle curiosity did it not strive to enhance the existential value of human personality. The true value of the sciences is seen reached only when we have are shown the importance of their results for humanity by showing the human range of their results. The final aim of the an individuality individual can never be the cultivation of any single faculty, but only the development of all capacities which slumber within us. Knowledge has value only in so far as it contributes to the all-round unfolding of the whole nature of man.
0.11 Ideas To Serve Human Goals
 This book, therefore, does not conceive the relation between science and life in such a way that man must bow down before the world of ideas Idea and devote his powers to its service. On the contrary, it shows that he takes possession of the world of ideas Ideas in order to use them for his human aims, which transcend those of mere science.
0.12 Master Over Ideas
 Man must confront ideas as master, lest he become their slave be able to confront the Idea and experience it; or else he will fall into its bondage.