pp. 143, 344). We only need to recall that in the 'Dreams' I. 2 and II. 2 Swedenborg's theory of the 'Two Worlds' is thoroughly discussed, and that Swedenborg, who regarded the sensuous world in space as only a 'Phænomen' of the unspatial spiritual world, applied precisely the same terms to both worlds which Kant has used: mundus intelligibilis et sensibilis. Compare also Kant's Vorl. ueber Met. herausg. v. Poelitz (1821), S. 257. The same passages have led also Riehl, Krit. I., 229, to accept Swedenborg's influence upon Kant. Compare my review of the edition of Kant's Vorlesungen über Psychologie: mit einer Einleitung: 'Kant's mystische Weltanschauung,' by Du Prel (1889), in Arch. f. Gesch. d. Phil. IV., 721 ff.[1] If the last author considerably
- ↑ Says Kant, as quoted by Du Prel:—
"The thoughts of Swedenborg are in this connection (that is, with regard to the two worlds) very sublime. He says the spiritual world constitutes an especially real universe ; this is the intelligible world, mundus intelligibilis, which must be distinguished from the sensible world, mundus sensibilis."
"Through Kant's 'Lectures on Psychology,' his 'Dreams of a Spirit-Seer' are placed in an altogether new light. One might suppose that this work was so clearly written that an erroneous interpretation of it would be an impossibility, but the aversion of our century to mystic thinking has brought about a misconception of the 'Dreams.' It has been interpreted as a daring venture of Kant's genius in making sport of superstition; the accent has been laid on Kant's negations, and his affirmative utterances have been overlooked. The 'Lectures on Psychology' now show, however, that these utterances were very seriously intended ; for the affirmative portions of the 'Dreams' agree very thoroughly with the lengthier exposition of the 'Psychology,' and the wavering
