Thesis--Helsinki. / Fi78. Includes bibliographical references (p. 136-140) and index.

Greifswald, Phil. Diss. v. 11. Juni 1914, Ref. Thurau. / @ Vollst. u. d. T. : Balzac u. Swedenborg. Einfluss..., als : Roman. Studien. H. 16. [Geb. 11. Jan. 83 Berlin ; Wohnort : Berlin ; Staatsangeh. : Preussen ; Vorbildung : Sophien-RG. Berlin Reife 07 ; Studium : Berlin 2, Genf 1, Berlin 4 S. ; Rig. 17. Juli 13.].

Thesis (M.A.)--University of Wisconsin--Madison, 1967. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (Ph. D.)--University of Chicago, Department of Germanic Studies, August 2002. / Includes bibliographical references. Also available on the Internet.

Omniprésente mais jamais réellement thématisée, la notion de Schwärmerei apparaît comme un Leitfaden, un fil directeur dans l’oeuvre kantienne. Confusion, insupportable prétention mais aussi « raison négative » (antiparadigme) la Schwärmerei représente pour le philosophe le danger mortel d’une alternative possible à sa propre rationalité et il va se mettre en devoir de la dénoncer. Malgré cela Kant est fasciné, il est irrésistiblement attiré par le personnage du visionnaire (incarné par Swedenborg) et cette attirance est niée et refoulée : un combat interne à la rationalité kantienne apparaît alors et, partant de la Kritik der schwärmerischen Vernunft, Kant va faire naître le criticisme par la nécessité d’imposer à l’exaltation trop tentante des restrictions et des limites. Il oppose ainsi sa « métaphysique de la modestie » à l’orgueil des « favoris du ciel », limitation nécessaire si l’on ne veut pas voir la dialectique inévitable de la raison dériver vers la Schwärmerei. Puis ce combat contre l’illuminisme va devenir public, à l’occasion de la querelle du panthéisme et apparaître comme un affrontement entre Kant et Jacobi. Cette confrontation de deux « idiosyncrasies philosophiques » permet, in fine, d’examiner deux conceptions très différentes de la foi, du savoir et de la raison faisant ainsi du dialogue entre la Schwärmerei et la raison un thème fondamental qui appartient concomitamment au système de la raisn kantienne mais aussi (avec le Pantheismusstreit et les débuts de l’idéalisme allemand) à l’histoire de la raison elle-même / Omnipresent but never really conceptualized, the idea of Schwärmerei appears like a Leitfaden, a guiding principle, in Kant’s works. Confusion, unbearable conceit but also “negative reason”(antiparadigm), the Schwärmerei is, in Kant’s eyes, the serious danger of a possible alternative to his peculiar rationality and he sets about denouncing it. Nevertheless, Kant is fascinated and irresistibly attracted by the Schwärmer’s figure (represented by Swedenborg) and this attraction is denied and repressed : an internal struggle in Kant’s rationality then becomes apparent and, starting from the Kritik of schwärmerischen Vernunft, Kant gives birth to criticism, by need to limit the elation, too tempting. He then divides his “metaphysics of modesty” and the pride of the “heaven’s favourites”, necessary restriction to avoid the drift of the inevitable dialectic of the reason toward the Schwärmerei. Then, this struggle against illuminism becomes public on the occasion of the “Pantheismusstreit” and appears to be a confrontation between Kant and Jacobi. This clash of two “philosophical idiosyncrasies” gives, after all, rise to examine two very different conceptions of faith, knowledge and reason. It then transforms the dialogue between Schwärmerei and reason into a fundamental topic that belongs to the system of kantian reason and to the story of reason too, with Pantheismusstreit and the beginning of the“German idealism”

The purpose of this paper is to exam the philosophical development of Emanuel Swedenborg's doctrine of correspondence and to note some of the more important parallels between Swedenborg's doctrine and the three contemporary most debated theories concerning the mind-body problem. These three theories was pre-established harmony, its opponent physical influx and finally occasionalism. Especially occasionalism has close connections to Descartes' dualism, but neither pre-established harmony or physical influxus, which in some ways can be dated before Descartes, would have looked the same, if it were not for the Cartesian way of thinking. Also Swedenborg initially inherited major influences from Descartes and that is the first approach in this paper. From there on the paper follows the development of the doctrine of correspondence and the parallels according Swedenborg's more contemporary philosophical writers, until Swedenborg gets to a point where he underwent a profound spiritual crisis and turned his focus on an all together theological approach.

<p> </p><p> </p><p>The purpose of this paper is to exam the philosophical development of Emanuel Swedenborg's doctrine of correspondence and to note some of the more important parallels between Swedenborg's doctrine and the three contemporary most debated theories concerning the mind-body problem. These three theories was pre-established harmony, its opponent physical influx and finally occasionalism. Especially occasionalism has close connections to Descartes' dualism, but neither pre-established harmony or physical influxus, which in some ways can be dated before Descartes, would have looked the same, if it were not for the Cartesian way of thinking. Also Swedenborg initially inherited major influences from Descartes and that is the first approach in this paper. From there on the paper follows the development of the doctrine of correspondence and the parallels according Swedenborg's more contemporary philosophical writers, until Swedenborg gets to a point where he underwent a profound spiritual crisis and turned his focus on an all together theological approach.</p><p> </p>

This project argues for the persistence of biblical allegory in eighteenth-century Christian thought, contrary to the narrative of allegory’s demise, found, for instance, in the work of Peter Harrison and Hans Frei. I demonstrate that two factors in particular, the scientific revolution and Christian discourse about Jewish interpretation, shaped the content and quality of allegorical interpretations of the Bible in this century. Using the case of Emanuel Swedenborg (1688-1772), natural philosopher and biblical commentator, the dissertation will consider how allegory functioned amidst epistemological shifts brought on by new naturalistic and mechanistic explanations of the universe, and amidst tides of anti-Judaism and Christian Kabbalah. This project is divided into three parts, which examine the context, content, and reception of Swedenborg’s multi-volume biblical commentary, Arcana coelestia. Part one lays contextual groundwork with a brief comparative look to the commentaries of other eighteenth-century figures, both Jewish and Christian. I survey the discourse about allegory, science, and religious identity in the commentaries of William Whiston, Johan Kemper, Moses Mendelssohn, and Menaḥem Naḥum. Part two contains a close reading of Swedenborg’s interpretation of Genesis 3, revealing a bias against the two communities of interpreters he believes incapable of accessing the full depths of biblical wisdom: scientists, or the learned skeptics of natural philosophy, and the Jews. Using Harold Bloom’s concept of the “anxiety of influence” I point to resemblances in Swedenborg’s own hermeneutic to interpretive methods deemed, by either himself or those around him, to be Jewish, kabbalistic, or naturalistic. Part three examines Swedenborg’s reception, revealing a double ambivalence to Swedenborg and to allegory among figures as diverse as Immanuel Kant, John Wesley, Friedrich Oetinger, William Blake and Samuel Taylor Coleridge. These men had in common a fascination with Swedenborg’s doctrine of correspondences, but also harbored deep reservations that manifested in moments of harsh criticism and even ridicule. Despite such protestations, those interested in Swedenborg often produce reformulations of biblical allegory in their own terms. This is, therefore, a study of the relationship between texts and contexts, and the persistence of allegory even in an age that was supposedly hostile to it. / 2019-05-12T00:00:00Z

Submitted by Marilene Donadel (marilene.donadel@unioeste.br) on 2017-09-15T14:20:39Z No. of bitstreams: 1 Christian_C_Kuhn_2016.pdf: 1129811 bytes, checksum: f044b4dd58c912f9eeca471c3e754151 (MD5) / Made available in DSpace on 2017-09-15T14:20:39Z (GMT). No. of bitstreams: 1 Christian_C_Kuhn_2016.pdf: 1129811 bytes, checksum: f044b4dd58c912f9eeca471c3e754151 (MD5) Previous issue date: 2016-09-20 / In this work, we intend to present a philosophical analysis about Kant's relationship with Mysticism revisiting classic Kantian concepts that have an articulator function of this issue, namely, the distinction between a sensitive and intellectual intuition (intellectus archetypus) and their close but neglected relationship to the concept of archetype in Religion and typus in the second Critique, intuitive and symbolic knowledge and the anthropological concepts still almost unknown as the gift of divination and the faculty of prediction to forecast. We will also present the Kantian´s enthusiastic apology of sensibility and the subject of unconscious representations alsosubliminal in the first Critique. Finally we will conduct a more detailed analysis of Swedenborg´s case presenting a short diagnosis of Kant. Despite the apparent irrational nature of the subject, the philosopher thoroughly occupied this motiv or this philosophical problem that concerns on the fundamental philosophical question, deep and critical about the constitutive nature of what is usually and imprecisely called Mysticism. However, this designation seems to support a kind of subtle philosophical prejudice, that is, the apparently clear and disinterested objectivity in order to predispose the analysis of what would present itself as the "mystical experience"; as something already known, although attached to this, an anathema of insanity or at least something that is not philosophical, objetive. According to some scholars and highlighted textually by Kant himself, this relationship quite paradoxical, that is, Kant himself, considered one of the great exponents of German Aufklärung, a philosophical and spiritual phenomenon, found himself vacillating in their judgment. However, as we seek to show throughout this work, far from being uninteresting to Kant, the philosopher thoroughly occupied this topic, or even what we might call, this philosophical problem, which presents itself surreptitiously in his Critical Philosophy. As we will see throughout this work, according to scholars was precisely the struggle between Enthusiasmus and Schwärmerei that flourished German Aufklärung. From this conflictual relationship between objectivity and subjectivity, reason and faith,hypochondriac andmelancholic crisesand massive cases of suicides iswhere Kantian clash with Mysticismemerge, and it is in this context of dilemmas that Kant develops his Critical and Transcendental Philosophy. According to Baigorria (2014), The Schwärmerei phenomenon since Kant´s context was something controversial and devoid of a philosophical criterion purely objective and impartial, although originally was associated with religious fanaticism, and the clash between Luther and the Anabaptists, the Schwärmerei would have suffered numerous semantic and cultural changes. If we remember and reflect deeply about the scope of the four questions raised by Kant in his Logic, after and worthy hermeneutic review, an updated phenomenological of the ancient wisdom, we would understand why all these questions are referred to the last one, The Human, and therefore self-knowledge. Only then we will be willing to follow the exhortation exposed at the Delphic temple´s porch: "If you cannot find within yourSelf what you are searching for, nor you will find out. Man, know thySelf and you will know the Universe and the Gods!". / Neste trabalho, pretendemos apresentar uma análise filosófica acerca da relação de Kant com o Misticismo revisitando conceitos clássicos kantianos que possuem uma função articuladora desta temática, a saber, a distinção entre uma intuição sensível e intelectual (intellectus archetypus) e sua relação íntima, porém negligenciada com o conceito de arquétipo na Religião e typus na segunda Crítica, o conhecimento intuitivo e simbólico, bem como conceitos antropológicos ainda quase desconhecidos como o dom divinatório e a faculdade de previsão, etc. Apresentaremos também a entusiástica apologia kantiana da sensibilidade e o tema das representações inconscientes também subliminares na primeira Crítica. Finalmente iremos realizar uma análise mais detalhada do caso Swedenborg apresentando um diagnóstico de Kant. Apesar da aparente natureza irracional do assunto, o filósofo se ocupou exaustivamente deste problema filosófico que se refere à questão filosófica primordial, profunda e crítica acerca da natureza constitutiva do que se convenciona chamar de Misticismo. No entanto, esta designação parece favorecer a uma espécie de preconceito filosófico sutil, ou seja, com a aparência de uma objetividade evidente e desinteressada de modo a predispor a análise disso que viria a se apresentar como a “experiência mística” como algo já conhecido, embora anexado a esta, um anátema de insanidade ou, no mínimo, de algo que não é filosófico, objetivo. Segundo alguns estudiosos e evidenciada textualmente pelo próprio Kant, tal relação é um tanto quanto paradoxal, ou seja, o próprio Kant, considerado como um dos grandes expoentes do Aufklärung alemã, diante de tal fenômeno filosófico e espiritual, se viu vacilante quanto aos seus juízos. No entanto, como buscamos mostrar ao longo deste trabalho, longe de ser desinteressante para Kant, o filósofo se ocupou exaustivamente deste tema, ou até mesmo, o que poderíamos chamar, deste problema filosófico, o qual se apresenta sub-repticiamente em sua Filosofia Crítica. Como veremos ao longo deste trabalho, segundo estudiosos foi justamente no embate entre o Enthusiasmus e a Schwärmereique que floresceu a Aufklärung alemã. A partir dessa conflituosa relação entre objetividade e subjetividade, razão e fé, acessos hipocondríacos, crises melancólicas e massivos casos de suicídios é que surge o embate kantiano com fenômeno do Misticismo, e é neste contexto de dilemas que Kant desenvolve sua Filosofia Crítica e Transcendental. O fenômeno da Schwärmerei já na época de Kant era algo controverso e desprovido de um critério filosófico puramente objetivo e imparcial, segundo Baigorria (2014), embora originalmente estivesse associado ao fanatismo religioso, e ao embate de Lutero com o Anabatistas, a Schwärmerei teria sofrido inúmeras modificações semântico-culturais. Se recordarmos e refletirmos profundamente acerca do escopo das quatro questões apresentadas por Kant em sua Lógica, após uma revisão hermenêutica e fenomenológica atualizada e digna da sabedoria dos antigos, entenderemos o motivo pelo qual todas elas se referem ao Homem, e, portanto ao autoconhecimento. Só assim estaremos dispostos a seguir a exortação exposta no pórtico do templo de Delfos: “Se não podes encontrar dentro de ti mesmo o que buscas, tampouco encontrarás fora. Oh Homem, conheça a ti mesmo e conhecerás o Universo e os Deuses! ”.

Séraphîta (1833-1835) est une œuvre mystique d’Honoré de Balzac, dans laquelle le romancier condense le sentiment religieux qu’il a nourri dès sa jeunesse. Dans ce récit, il introduit abondamment les citations et les images bibliques, d’une part, les pensées mystiques et théosophiques, d’autre part. Notre thèse tente de mettre en lumière diverses sources bibliques et mystiques du texte balzacien, ainsi que sa propre lecture et interprétation. La première partie est consacrée à l’étude bibliographique des Bibles lues par Balzac, par Swedenborg ainsi que par deux introducteurs des pensées swedenborgiennes en France, Daillant de La Touche et Jean-Pierre Moët, sur la base de laquelle nous analysons les phrases bibliques qui parsèment Séraphîta. Dans la seconde partie, nous envisageons les trois représentations bibliques de Séraphîta-Séraphîtüs : le Séraphin, le Christ et le Verbe. Inspiré par une statue d’ange, œuvre de Théophile Bra, le romancier a développé, au cours de sa rédaction, l’image de l’être angélique ; en même temps, la fonction du Christ est transposée de manière concrète et symbolique dans ce personnage qui, à la fin, se fait Verbe dans son ascension. Dans la troisième et dernière partie, nous examinons l’influence des auteurs mystiques lus par Balzac : Thomas a Kempis, sainte Thérèse d’Avila, Jacob Bœhme, Antoinette Bourignon, Mme Guyon, Fénelon, Saint-Martin, Eckartshausen et surtout Swedenborg. Prenant l’Écriture sainte comme base solide et puisant des idées spirituelles dans divers mystiques et théosophes, le romancier rafraîchit le mysticisme chrétien pour conduire, dans une époque de doute, ses lecteurs vers la foi et l’amour de Dieu. / Séraphîta (1833-1835) is Honoré de Balzac’s mystical novel in which the author condensed his religious feelings nursed since his youth. In this work he introduced numerous biblical citations and images alongside mystical and theosophical thoughts. The present thesis aims to bring to light the diverse biblical and mystical sources of Balzac’s spiritual text, including his own readings and interpretations. Part one is a bibliographic study of Bibles used by Balzac and Swedenborg, as well as those used by Daillant de La Touche and Jean-Pierre Moët, who introduced swedenborgian thought into France; following this, biblical citations found within Séraphîta are analysed. In part two, three biblical representations of Séraphîta-Séraphîtüs are explored, namely: the Seraph, the Christ and the Word. Inspired by Théophile Bra’s statue of an angel, Balzac developed the image of the angelic being in the course of its redaction. At the same time this angel fulfils the function of the Christ, in both concrete and symbolic ways, and in its final ascension becomes the Word itself. In the third and last part, there is an exploration of mystical authors read by Balzac and their influence on his text, namely: Thomas a Kempis, Saint Teresa of Avila, Jacob Boehme, Antoinette Bourignon, Mme Guyon, Fénelon, Saint-Martin, Eckartshausen, and especially Swedenborg. It will be argued that by taking the Bible as his foundation, and drawing spiritual ideas from various mystics and theosophists, Balzac sought to refresh Christian mysticism and lead his readers, in their period of doubt, to faith and love in God.