Conflict between religion and science expressed in the modern French literature - around the "Spiritisme"

在过去的三年里，我的研究使我初步认识到以下新的事实和观点：1.我发现雨果的“幽灵”的一个特征是在他最深的潜意识层面上创造了一种特殊的文本。我是在分析所谓的巴黎泽西巡回赛的手稿时发现这一点的。除了我在法国国家图书馆已经发现的笔记本外，还有一本以前没有提到过的笔记本。雨果的所有文学作品几乎都符合将它们定义为“诺斯替派”的所有条件，而且在许多方面，它们揭示了一种“诺斯替派”类型的思维。因此，“诺斯替教”构成了他的“融合论”中最重要的元素之一。他的诗《ce que dit la bouche d‘ombre》(收录在他1856年的沉思中)最清楚地说明了他所有作品中的“诺斯替”色调。受佩斯塔洛齐教育理想主义的影响，阿兰·卡尔德克的《精神世界》强调个体的道德成长，他认为这是通过精神在生者之地和伟大的来世之间的来去而实现的。“灵性”是一种“科学”宗教，似乎是那个时代灵性的主要支柱。在近代，法国政府以世俗化和科学理性主义为基础建立社会，但天主教会的社会控制除外。在弗拉马里昂对“螺纹病”的研究中，我们可以区分两种方法。一是对当时的著名媒体进行僵化、僵化的实验，并分析其结果；二是通过新闻报道收集有关数千种“幽灵”现象的信息，进行分类和分析。

For the past three years, my research has brought me to recognize primarily the following new facts and viewpoints:1. I discovered one characteristic of Hugo's "spiritisme" is the creation of a special text at his deepest subconscious level. I discovered this when I analyzed the manuscripts of the so-called Les Process verbaux des tables tournantes de Jersey in Paris. In addition to the notebook already discovered I found in the National Library of France yet another previously unmentioned notebook.2. All of Hugo's literary works comes close to all conditions for defining them as "Gnostic," and in many respects, they reveal a "Gnostic" type of thinking. The "Gnostic religion" constitutes therefore one of the most important elements of his "syncretism." His poem, "Ce que dit la bouche d'ombre" (included in his 1856 Contemplations) illustrates most clearly the "Gnostic" hue in all his writings.3. Allan Kardec's "spiritisme," influenced by Pestalozzi's educational idealism, stressed the moral growth of the individual which, he believed was attainable by the coming and goings of the spirit between the land of the living and the great beyond. The "spiritisme," a "scientific" religion, appeared as a major buttress to the spirituality of the era. In the modern period, the French government founded society upon secularization and scientific rationalism, with the exception of the Catholic Church's social control.4. We can distinguish two methods in Flammarion's research on "spiritisme." The first was to conduct rigid and hard-fast experiments on famous mediums of the day and to analyze their results, The second was to collect information through the journalistic accounts on thousands of "spiritistic" phenomena for classification and analysis.