A new translation of Immanuel Kant’s 1766 "Dreams of a Ghost-Seer Explained by Dreams of Metaphysics" in modern American English with the original German in the back. This is Volume III in the Complete Works of Immanuel Kant from Livraria Press. Kant’s 1766 “Träume eines Geistersehers, erläutert durch Träume der Metaphysik” is directed to the charlatan metaphysicians of his day, using Swedenborg's claims of spirit-visions as a central example. It is a cynical, scathing, and mocking criticism of Swedenborgian metaphysics, while simultaneously undermining the faulty Epistemology of Leibniz. Kant addresses “Mr. Schwedenberg” directly analyzes his works methodically. Carl Jung's philosophy is heavily influenced by German Transcendentalism, specifically this work as well, and continued Kant’s work of making the spiritual acceptable within a materialistic metaphysics. Kant and Hegel both articulate that the human psyche does not operate off of Presuppositional Rationalism, but Symbolism. Kant speaks of Archetypes guiding the pneumatic world. He is sketching out a response to the Aristotelian metaphysics of Hume while upholding the Scientific advances of the Enlightenment. He uses Occam’s Razor against Swedenborg, using reason to deconstruct his claims. But at the same time, he pushes back against a pure Newtonian mechanical, deterministic worldview: “For in the relations of cause and effect, of substance and action, philosophy serves at first to resolve the intricate phenomena and to bring such to simpler conceptions.” Schopenhauer wrote a much longer work modeled after this essay titled "Attempt on Spirit-Seeing and what is connected with it"

TRANSLATORS NOTE, The difficulties which Kants style presents to the translator into English need not be dwelt upon wjth tkosc who are familiar with his works. My main endeavour has been to produce a readable translation. I have, therefore, laid stress on the faithful and lucid representation of the authors thought, while the preservation of the periodic constructions of the original was of secondary interest, I am, however, conscious that it have not in dl places succeeded in sailing with even keel between the extremes of strictly literal translation and paraphrase.

The brooding, introverted Count von O- arrives in Venice during the carnival in order to escape from his duties and live incognito. But after encountering an enigmatic Armenian stranger who makes an uncanny pronouncement, a bizarre chain of events unfolds, involving a Jesuit secret society, a ghostly seance and a mysterious Sicilian magician - leading the Count to question his faith and morality.First serialized in 1787-89, this multilayered, fragmentary novel - which gave Friedrich Schiller a platform to expound his Enlightenment ideas on society and religion - has thrilled and engaged lovers of Gothic literature for over two centuries.

A new 2024 translation of Immanuel Kant's "Dreams of a Ghost-Seer Explained by Dreams of Metaphysics" from the original German manuscript first published in 1766. The original German title is "Träume eines Geistersehers, erläutert durch Träume der Metaphysik". This new edition contains an afterword by the translator, a timeline of Kant's life and works, and a helpful index of Kant's key concepts and intellectual rivals. This translation is designed for readability, rendering Kant's enigmatic German into the simplest equivalent possible, and removing the academic footnotes to make this critically important historical text as accessible as possible to the modern reader. Kant’s 1766 “Träume eines Geistersehers, erläutert durch Träume der Metaphysik” is directed to the charlatan metaphysicians of his day, using Swedenborg's claims of spirit-visions as a central example. It is a cynical, scathing, and mocking criticism of Swedenborgian metaphysics, while simultaneously undermining the faulty Epistemology of Leibniz. Kant addresses “Mr. Schwedenberg” directly analyzes his works methodically. Carl Jung's philosophy is heavily influenced by German Transcendentalism, specifically this work as well, and continued Kant’s work of making the spiritual acceptable within a materialistic metaphysics. Kant and Hegel both articulate that the human psyche does not operate off of Presuppositional Rationalism, but Symbolism. Kant speaks of Archetypes guiding the pneumatic world. He is sketching out a response to the Aristotelian metaphysics of Hume while upholding the Scientific advances of the Enlightenment. He uses Occam’s Razor against Swedenborg, using reason to deconstruct his claims. But at the same time, he pushes back against a pure Newtonian mechanical, deterministic worldview: “For in the relations of cause and effect, of substance and action, philosophy serves at first to resolve the intricate phenomena and to bring such to simpler conceptions.” Schopenhauer wrote a much longer work modeled after this essay titled "Attempt on Spirit-Seeing and what is connected with it".

This book is a study of the narrative techniques that developed for two very popular forms of fiction in the nineteenth century - ghost stories and detective stories - and the surprising similarities between them in the context of contemporary theories of vision and sight. Srdjan Smajić argues that to understand how writers represented ghost-seers and detectives, the views of contemporary scientists, philosophers, and spiritualists with which these writers engage have to be taken into account: these views raise questions such as whether seeing really is believing, how much of what we 'see' is actually only inferred, and whether there may be other (intuitive or spiritual) ways of seeing that enable us to perceive objects and beings inaccessible to the bodily senses. This book will make a real contribution to the understanding of Victorian science in culture, and of the ways in which literature draws on all kinds of knowledge.

Copleston, an Oxford Jesuit and specialist in the history of philosophy, first created his history as an introduction for Catholic ecclesiastical seminaries. However, since its first publication (the last volume appearing in the mid-1970s) the series has become the classic account for all philosophy scholars and students. The 11-volume series gives an accessible account of each philosopher's work, but also explains their relationship to the work of other philosophers.

Examines the culture of ghost-seeing, arguing that the ghost represents a symbol of the psychological hauntedness of modern experience.