First Published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2002. This is Volume XIV of seventeen in the Library of Philosophy series on Metaphysics. Written in 1929, this book is on metaphysics and value in the intelligible world, which states that there are only two kinds of philosophies: those that find the world ultimately meaningful and intelligible and those that do not. The present book claims to belong to the first of these, and as such to be apart, however modest, of the Great Tradition in philosophy.

Understanding Kantâ (TM)s â oepre-criticalâ philosophy is central to appreciating his three critiques. Overshadowed by the critiques, the early work stands on its own as a central contribution to the development of the philosophy of its time. In addition, it not only prepares the way for the critiques, but constitutes a hidden background without which they cannot be adequately understood. Here we find Kantâ (TM)s great cosmology, which is what Kant later regarded as the â oething-in-itself, â persisting behind his notions of the noumenon, the intelligible world, and the postulates of morality. Although he finally decided that his grand cosmological vision could not be demonstrated, what cannot be strictly known can still be conjectured, justifiably believed, or postulated. Kantâ (TM)s â oeonly possible proofâ for the existence of God remains implicit in the first critique. The only writer about whom Kant ever dedicated a major work, Dreams of a Spirit-Seer Elucidated by Dreams of Metaphysics, was Emanuel Swedenborg. Kant here explores a conjectural metaphysics of matter and spirit, and further formulates the meaning of â oethe intelligible world, â providing the ontological framework of his later ethics. If only one of Swedenborgâ (TM)s documented spirit-seeings was valid, how feeble must the metaphysical dreams of philosophers themselves seem.

“The subject of this slim and lucid volume is the wondrous intelligibility of experience as it comes to light through philosophical attentiveness to the richly articulated whole of the world. Linck models wakefulness as he moves from the tentative hypotheses of Plato’s Socrates, to Aristotle’s elucidation of the determinateness of natural and artificial beings, to Kant’s and Hegel’s astonishing explorations of the ways the world’s intelligibility arises from within the mind itself. A deeply intelligent and subtle book by a master reader and teacher, Wakefulness and World will engage and inform educated amateurs and accomplished scholars alike.”―Jacob Howland, author of The Republic: The Odyssey of Philosophy and Glaucon's Fate “Wakefulness and World is an introduction to philosophy in the way that having a discussion with the finest teachers of philosophy is rumored to have been: Wittgenstein puzzling out utterances; Aristotle on peripatetic garden walks; and Socrates, whose every illustration proved both familiar and unsettling. Like Socrates, Linck speaks directly to beginners as well as practiced scholars about our endeavors to understand, from the images that lure us into reflection, to the confrontation between intelligible generalization and everyday experience. Linck’s book brings us into conversation with Plato’s Socrates, with Aristotle, Kant, Hegel, and with Newton. Through these encounters, he guides the reader to a profound reckoning with the conditions that allow careful, critical inquiry to flourish.”―Katie Terezakis, Professor of Philosophy, Rochester Institute of Technology “An invitation to philosophy in the strongest sense. Through a patient and elegant discussion of some key moments in classic texts from Plato, Aristotle, Kant and Hegel, Linck invites his readers to wake up to the strangeness and miraculousness which is the making intelligible of the world in thought.”―Louis Colombo, Associate Professor of Philosophy, Bethune-Cookman University

Nicholas D. Smith presents an original interpretation of the Republic, considering it to be a book about knowledge and education. Over the course of Summoning Knowledge in Plato's Republic, he argues for four main theses. Firstly, the Republic is not just a work that has a lot to say about education; it is a book that depicts Socrates as attempting to engage his interlocutors in such a way as to help to educate them and also engages us, the readers, in a way that helps to educate us. Secondly, Plato does not suppose that education, properly understood, should have as its primary aim putting knowledge into souls that do not already have it. Instead, the education Plato discusses, represents occurring between Socrates and his interlocutors, and hopes to achieve in his readers is one that aims to arouse the power of knowledge in us and then to begin to train that power always to engage with what is more real, rather than what is less real. Thirdly, Plato's conception of knowledge is not the one typically presented in contemporary epistemology. It is, rather, the power of conceptualization by the use of exemplars. And finally, Plato engages this power of knowledge in the Republic in a way he represents as only a kind of second-best way to engage knowledge - and not as the best way, which would be dialectic. Instead, Plato uses images that summon the power of knowledge to begin the process by which the power may become fully realized.

Understanding Kant’s “pre-critical” philosophy is central to appreciating his three critiques. Overshadowed by the critiques, the early work stands on its own as a central contribution to the development of the philosophy of its time. In addition, it not only prepares the way for the critiques, but constitutes a hidden background without which they cannot be adequately understood. Here we find Kant’s great cosmology, which is what Kant later regarded as the “thing-in-itself,” persisting behind his notions of the noumenon, the intelligible world, and the postulates of morality. Although he finally decided that his grand cosmological vision could not be demonstrated, what cannot be strictly known can still be conjectured, justifiably believed, or postulated. Kant’s “only possible proof” for the existence of God remains implicit in the first critique. The only writer about whom Kant ever dedicated a major work, Dreams of a Spirit-Seer Elucidated by Dreams of Metaphysics, was Emanuel Swedenborg. Kant here explores a conjectural metaphysics of matter and spirit, and further formulates the meaning of “the intelligible world,” providing the ontological framework of his later ethics. If only one of Swedenborg’s documented spirit-seeings was valid, how feeble must the metaphysical dreams of philosophers themselves seem.