To say that the Imagination (or love, or sympathy, or any other sentiment) induces knowledge, and knowledge of an "object" which is proper to it, no longer smacks of paradox. Still, once the full noetic value of the Imagination is admitted, it may be advisable to free the intentions of the Imagination from the parentheses in which a purely phenomenological interpretation encloses them, if we wish, without fear or misunderstanding, to relate the imaginative function to the view of the world proposed by the Spiritualists to whose company the present book invites us.
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