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Although Emanuel Swedenborg (1688–1772) is commonly known for his spiritual philosophy, his early career was focused unnatural science. During this period, Swedenborg thought of the world was like a gigantic machine, following the laws of mechanics and geometry. This volume analyzes this mechanistic worldview from the cognitive perspective, by means of a study of the metaphors in Swedenborg’s texts. The author argues that these conceptual metaphors are vital skills of the creative mind and scientific thinking, used to create visual analogies and abstract ideas. This means that Swedenborg’s mechanistic and geometrical worldview, allowed him to perceive the world as mechanical and geometrical. Swedenborg thought ”with” books and pens. The reading gave him associations and clues, forced him to interpret, and gave him material for his intellectual development.
Taking as its point of departure the two poems, "Correspondances" by Baudelaire and "Les correspondances" by Alphonse-Louis Constant, The Dream of an Absolute Language: Emanuel Swedenborg and French Literary Culture traces the reception and popularization of several key Swedenborgian doctrines in late-eighteenth- and nineteenth-century French literature and popular culture, notably the doctrine of correspondences. Contrary to what Michel Foucault argued in his early Les mots et les choses, in nineteenth-century France, the word "correspondences" does not denote a break with "representation," at least as it was used by nineteenth-century French writers: rather it is intimately bound up with the taxonomic structures of natural history—and also with the desire to understand the social world in terms of an ordered and controllable totality. Because it crops up in texts we now classify as canonical and also those outside the canon, and because it is so clearly related to notions of literary structure and effect, the word "correspondences" and its transformations in late-eighteenth- and nineteenth-century France offers a vantage point for discerning how artists and writers defined their work both within and against a context of cultures defined as elite, "popular," and even ideological.
In this volume are writings from the 18th-century Swedish scientist and visionary (1688-1771) whose works are among the most influential in the Western esoteric tradition.
What is the sixth sense? Is it physical, mental or spiritual? Do we all possess it or is it unique to exceptional individuals? Might there be a seventh sense and an eighth sense as well? What role does culture play in determining the range of our perceptual abilities? The search for a supplementary sense has taken many directions and yielded numerous possibilities for an "additional faculty" of perception - from magnetism and movement to dreaming and clairvoyance. Stimulating reflection and debate, The Sixth Sense Reader explores the cultural contexts which give rise to such reports of "psychic" and other powers that exceed the ordinary bounds of sense. In this groundbreaking volume, leading scholars in history, anthropology and biology take the reader on a tour of the far borderlands of consciousness. From the world beneath to the world beyond the five senses, every potential avenue of sensation is opened up for investigation.
ÒFaith cometh by hearingÓÑso said Saint Paul, and devoted Christians from Augustine to Luther down to the present have placed particular emphasis on spiritual arts of listening. In quiet retreats for prayer, in the noisy exercises of Protestant revivalism, in the mystical pursuit of the voices of angels, Christians have listened for a divine call. But what happened when the ear tuned to GodÕs voice found itself under the inspection of Enlightenment critics? This book takes us into the ensuing debate about Òhearing thingsÓÑan intense, entertaining, even spectacular exchange over the auditory immediacy of popular Christian piety. The struggle was one of encyclopedic range, and Leigh Eric Schmidt conducts us through natural histories of the oracles, anatomies of the diseased ear, psychologies of the unsound mind, acoustic technologies (from speaking trumpets to talking machines), philosophical regimens for educating the senses, and rational recreations elaborated from natural magic, notably ventriloquism and speaking statues. Hearing Things enters this labyrinthÑall the new disciplines and pleasures of the modern earÑto explore the fate of Christian listening during the Enlightenment and its aftermath. In SchmidtÕs analysis the reimagining of hearing was instrumental in constituting religion itself as an object of study and suspicion. The mysticÕs ear was hardly lost, but it was now marked deeply with imposture and illusion.