Spiritualism, in philosophy, is sometimes used as a synonym for Idealism.唯心论，在哲学领域，有时被用来作为一个别名为唯心主义。 A far more common usage, however, refers to a system of religious beliefs centered on the presumption that communication with the dead, or spirits, is possible.一个更常见的用法，不过，指的是一个系统的宗教信仰为核心的推定，就是沟通与死了，还是精神状态，是可能的。
Attempts to evoke the spirits of the dead are recorded in ancient Near Eastern and Egyptian sources, and spiritualistic practices have a long history in India, where they are regarded as bhuta worship, or worship of the dead.试图唤起对烈酒的死者都记录在古代近东和埃及消息人士透露，和spiritualistic做法有着悠久的历史，在印度，他们被视为律师布塔崇拜，还是崇拜的人死亡。 Spiritualism in its modern sense, though, traces its origins to the activities of Margaret Fox and, to a lesser extent, her two sisters.唯心论，在其现代意义上说，虽然，迹其起源到活动的吴福克斯，以及在较小的程度上，她的两个姐妹。 Beginning in 1848 at their parents' farmhouse near Hydesville, NY, the Fox sisters were able to produce spirit "rappings" in answer to questions put to them.一开始，在1848年，在父母的农场附近hydesville美国纽约长岛，狐狸姐妹们是否能够产生精神" rappings " ，在回答媒体询问时向他们提出的。 After moving to Rochester, NY, and receiving a wider audience, their fame spread to both sides of the Atlantic.入住后，以纽约州罗彻斯特和接受更广泛的观众，他们的名利蔓延到大西洋两岸。 By the mid 1850s they had inspired a host of imitators.由19世纪50年代中期，他们曾鼓舞了东道主之势。 Margaret Fox admitted later in life that she had produced rapping noises through manipulation of her joints.吴福克斯承认，在生命后期，她曾制作了振杂音通过操纵她的关节。
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Spiritualism has had, since its inception, a large following.唯心了，自其成立以来，吸引为数众多的用户。 Many churches and societies have been founded that profess some variety of spiritualistic beliefs.许多教会和社团已经成立，即声言有些品种的spiritualistic信念。 It achieved particularly widespread popular appeal during the 1850s and '60s and immediately following World War I. Closely aligned with other New Age beliefs, belief in spiritualism again became popular during the 1980s, particularly in the United States.它实现了，特别是大众的广泛呼吁，在19世纪50年代和六十年代，并立即紧随第一次世界大战密切配合，与其他新时代的信仰，信仰唯心论再度成为流行是在80年代，特别是在美国。 One new facet of spiritualism is that modern day channelers are as apt to attempt contact with extraterrestrials or spirits from ancient mythical societies as they are to try to communicate with the recently deceased.一个新的层面，唯心论，是因为现代一天channelers是apt尝试接触外星人或烈酒，从古代神话社团，因为他们是设法沟通与最近去世。
Bibliography
参考书目
G Abell and B
Singer, eds., Science and the Paranormal (1986); R Brandon, The Spiritualists
(1984); M Gardner, The New Age: Notes of a Fringe Watcher (1988); H Kerr and C
Crow, The Occult in America (1983); J Oppenheim, The Other World (1985); J Webb,
ed., The Mediums and the Conjurers (1979).克abell和B歌手合编，科学与超自然现象（ 1986
）与r布兰登， spiritualists （ 1984年） ;米加德纳，新时代：注一个附带的守护者（ 1988年） ; h克尔和C乌鸦，隐匿在美国（
1983年） ; j奥本海姆，其他世界（ 1985年） ; j韦伯版，培养基和conjurers （ 1979 ） 。
The term "spiritualism" has been frequently used to denote the belief in the possibility of communication with disembodied spirits, and the various devices employed to realize this belief in practice.而言， "唯心论"一直是经常被用来指信仰的可能性沟通disembodied精神，以及各种设备，以实现这个信念，在实践中。 The term "Spiritism", which is used in Italy, France, and Germany, seems more apt to express this meaning.术语" spiritism " ，它可以用来在意大利，法国，德国，似乎更容易表达这层意思。
Spiritualism, then, suitably stands opposed to materialism.唯心论，那么，适当地站在反对唯物论。 We may say in general that Spiritualism is the doctrine which denies that the contents of the universe are limited to matter and the properties and operations of matter.我们可以概括地说，这是唯心学说否认这些内容的宇宙是有限的，以事的性质和运作此事。 It maintains the existence of real being or beings (minds, spirits) radically distinct in nature from matter.它维持生存的真实或为本（头脑，烈酒） ，从根本上截然不同的性质，从此事。 It may take the form of Spiritualistic Idealism, which denies the existence of any real material being outside of the mind; or, whilst defending the reality of spiritual being, it may also allow the separate existence of the material world.它的形式可以是spiritualistic唯心论，即否认存在任何真正的物质以外的精神，或者，虽然捍卫现实的精神，它也可能允许单独存在的物质世界。 Further, Idealistic Spiritualism may either take the form of Monism (eg, with Fichte), which teaches that there exists a single universal mind or ego of which all finite minds are but transient moods or stages: or it may adopt a pluralistic theory (eg with Berkeley), which resolves the universe into a Divine Mind together with a multitude of finite minds into which the former infuses all those experiences that generate the belief in an external, independent, material world.此外，理想化，唯心论，可采取的形式是一元论（例如，与费希特） ，其中任教存在着一种单一的普遍心态或自我的，其中所有的有限头脑，不过是短暂的情绪或阶段：或者它可能采取一个多元化的理论（如与伯克利分校） ，它解决了宇宙成神记连同众多的有限自乱方寸，其中前者含所有这些经验所产生的信念，在一个外部的，独立的，物质世界的。 The second or moderate form of Spiritualism, whilst maintaining the existence of spirit, and in particular the human mind or soul, as a real being distinct from the body, does not deny the reality of matter.第二代或温和的形式，唯心论，但同时又能维持生存的精神，尤其是人的头脑和灵魂，作为一个真实的，有别于身体，不否定现实的事。 It is, in fact, the common doctrine of Dualism.这是，事实上，在共同的军事学说的二元论。 However, among the systems of philosophy which adhere to Dualism, some conceive the separateness or mutual independence of soul and body to be greater and others less.然而，在众多系统的哲学，即坚持以二元论，有的隐瞒分开或相互独立的灵魂与身体，以更大的和其他人少。 With some philosophers of the former class, soul and body seem to have been looked upon as complete beings merely accidentally united.一些哲学家的前级，灵魂与身体似乎被看作为完整的人，只是意外地团结起来。 For these a main difficulty is to give a satisfactory account of the inter-action of two beings so radically opposed in nature.基于上述的一个主要困难是给予一个满意的交代的国际行动的两个人，以便从根本上反对性质。
Historically, we find the early Greek philosophers tending generally towards Materialism.在历史上，我们找到了早期希腊哲学家趋于普遍对唯物论。 Sense experience is more impressive than our higher, rational consciousness, and sensation is essentially bound up with the bodily organism.感觉经验是更加令人印象深刻，比我们更高的，理性的意识，有感觉，基本上是约束与身体的有机体。 Anaxagoras was the first, apparently, among the Greeks to vindicate the predominance of mind or reason in the universe.阿那克萨戈拉是第一次，显然，其中包括希腊人，以维护为主的主意或理由，在宇宙中。 It was, however, rather as a principle of order, to account for the arrangement and design evident in nature as a whole, than to vindicate the reality of individual minds distinct from the bodies which they animate.不过，当时的，而不是作为一个原则的秩序，以帐户为布置与设计自明性作为一个整体，而不是平反的现实，个别头脑有别于团体，他们使用动画。 Plato was virtually the father of western spiritualistic philosophy.柏拉图实际上是父亲的西方spiritualistic哲学。 He emphasized the distinction between the irrational or sensuous and the rational functions of the soul.他强调，两者之间的区别不理性或感性与理性的职能灵魂。 He will not allow the superior elements in knowledge or the higher "parts" of the soul to be explained away in terms of the lower.他不会允许该上级元素的知识或较高的"零件"的灵魂加以解释远离而言，以较低者为准。 Both subsist in continuous independence and opposition.生存都在不断独立和反对。 Indeed, the rational soul is related to the body merely as the pilot to the ship or the rider to his horse.事实上，理性的灵魂，是关系到机构只是作为先导，以船舶或骑他的马。 Aristotle fully recognized the spirituality of the higher rational activity of thought, but his treatment of its precise relation to the individual human soul is obscure.亚里士多德充分认识到灵性的更高的理性活动的思路，但他的治疗，其确切关系到个别人的灵魂是模糊不清。 On the other hand, his conception of the union of soul and body, and of the unity of the human person, is much superior to that of Plato.在另一方面，他的构想该联盟的灵魂与身体，和团结的人，远优于即柏拉图。 Though the future life of the human soul, and consequently its capacity for an existence separate from the body, was one of the most fundamental and important doctrines of the Christian religion, yet ideas as to the precise meaning of spirituality were not at first clear, and we find several of the earliest Christian writers (though maintaining the future existence of the soul separate from the body), yet conceiving the soul in a more or less materialistic way (cf. Justin, Irenaeus, Tertullian, Clement, etc.).虽然未来生活的人的灵魂，因此，其容量为一个单独的存在，从身体，是一个最根本，最重要的教义，基督教，但思路，以确切意义和灵性当时我们并没有首先明确的，我们找到几个最早的基督教作家（虽然保持未来存在的灵魂脱离身体） ，但构思的灵魂，在一个较为功利的方式（参见官，爱任纽，戴尔都良，克莱门特等） 。 The Catholic philosophic doctrine of Spiritualism received much of its development from St. Augustine, the disciple of Platonic philosophy, and its completion from Albertus Magnus and St. Thomas, who perfected the Aristotelian account of the union of soul and body.天主教哲学学说的唯心所收到的，其大量的开发，从圣奥古斯丁，弟子柏拉图哲学，其完成从： Albertus马格纳斯和圣托马斯，他们完善了亚里士多德到工会的灵魂与身体。
Modern Spiritualism, especially of the more extreme type, has its origin in Descartes.现代唯心论，尤其是较为极端的类型，有它的原产地在笛卡儿。 Malebranche, and indirectly Berkeley, who contributed so much in the sequel to Monistic Idealism, are indebted to Descartes, whilst every form of exaggerated Dualism which set mind and body in isolation and contrast traces its descent from him.马勒伯朗士，间接伯克利分校，作出贡献的人这么多，在续集monistic唯心论，是政府债笛卡尔，而各种形式的夸大二元哪一套身心孤立和对比度的痕迹，其后裔，从他的。 In spite of serious faults and defects in their systems, it should be recognized that Descartes and Leibnitz contributed much of the most effective resistance to the wave of Materialism which acquired such strength in Europe at the end of the eighteenth and during the first half of the nineteenth centuries.尽管严重的缺点和毛病，在他们的系统，我们应该承认，笛卡尔和leibnitz贡献良多的最有效的抵抗浪潮的唯物主义后天这种实力在欧洲结束的第十八届，并在上半年的十九世纪。 In particular, Maine de Biran, who emphasized the inner activity and spirituality of the will, followed by Jouffroy and Cousin, set up so vigorous an opposition to the current Materialism as to win for their theories the distinctive title of "Spiritualism".尤其是，缅因德雅沃夫比让他强调党内活动和灵性的意愿，其次是jouffroy和表姐，成立了，所以大力反对目前的唯物论，以赢得他们的理论鲜明的标题"唯心论" 。 In Germany, in addition to Kant, Fichte, and other Monistic Idealists, we find Lotze and Herbart advocating realistic forms of Spiritualism.在德国，除了康德，费希特，以及其他monistic理想主义者，我们发现lotze和赫尔巴特主张现实形式的唯心论。 In England, among the best-known advocates of Dualistic Spiritualism, were, in succession to the Scottish School, Hamilton and Martineau; and of Catholic writers, Brownson in America, and WG Ward in England.在英国，其中最有名的主张二元唯心论，人，在继承中，以苏格兰学校，汉密尔顿和martineau ;天主教作家， brownson在美国，病房工作组在英格兰。
EVIDENCE FOR THE DOCTRINE OF SPIRITUALISM证据学说的唯心论
Whilst modern Idealists and writers advocating an extreme form of Spiritualism have frequently fallen into grievous error in their own positive systems, their criticisms of Materialism and their vindication of the reality of spiritual being seem to contain much sound argument and some valuable contributions, as was indeed to be expected, to this controversy.虽然现代理想主义者和作家主张一种极端形式的唯心论往往陷入悲痛，误差在自己的正面系统，他们的批评的唯物论和他们平反的现实精神，似乎正在向载有大量无害的说法和一些有价值的贡献，因为确实是可以预料，这引起争论。
(1) Epistemological Proof （ 1 ）认识论证明
The line of reasoning adopted by Berkeley against Materialism has never met with any real answer from the latter.该线的推理通过伯克利反对唯物主义从来没有遇到任何真正的答案，由后者。 If we were compelled to choose between the two, the most extreme Idealistic Materialism would be incomparably the more logical creed to hold.如果我们被迫选择两者之间，最极端的理想主义的唯物论，将是无法比拟的，更合乎逻辑的信条举行。 Mind is more intimately known than matter, ideas are more ultimate than molecules.心是更密切地比已知此事，思路更终极超过分子。 External bodies are only known in terms of consciousness.外界机构，是唯一已知的角度意识。 To put forward as a final explanation that thought is merely a motion or property of certain bodies, when all bodies are, in the last resort, only revealed to us in terms of our thinking activity, is justly stigmatized by all classes of Spiritualists as utterly irrational.提出，作为一个最后解释说，以为只是一个议案或财产的某些机构，当所有机构中，在万不得已时，只有启示我们，在我们的思维活动，是理直气壮地指责所有类别的spiritualists作为根本不合理的。 When the Materialist or Sensationist reasons out his doctrine, he is landed in hopeless absurdity.当唯物主义或sensationist原因，他的学说，他是降落在无望的荒谬。 Materialism is in fact the answer of the men who do not think, who are apparently quite unaware of the presuppositions which underlie all science.唯物论其实是在回答该男子，他们并不认为，他们显然是相当不知道该预设和了解所有的科学。
(2) Teleological Proof （ 2 ） teleological证明
The contention, old as Anaxagoras, that the order, adaptation, and design evidently revealed in the universe postulate a principle distinct from matter for its explanation is also a valid argument for Spiritualism.引起争论的，旧的阿那克萨戈拉，一声令下，适应，并在设计上明显显示，在宇宙中设一个原则有别于事，其解释是，也是一个有效的论据唯心论。 Matter cannot arrange itself.此事不能安排本身。 Yet that there is arrangement in the universe, an that this postulates the agency of a principle other than matter, is continually more and more forced upon us by the utter failure of natural selection to meet the demands made on it during the last half of the past century to accomplish by the blind, fortuitous action of physical agents work demanding the highest intelligence.然而，有安排，在宇宙中，这一假设该机构的一个原则以外的事，就是不断地越来越多地强加给我们的，由个彻底失败的自然选择，以满足所提出的要求，它在上半部分过去的一个世纪，完成由盲，偶然行动的物理介质的工作，要求最高的智慧。
(3) Ethical Proof （ 3 ）道德证明
The denial of spiritual beings distinct from, and in some sense independent of, matter inexorably involves the annihilation of morality.否定鬼神有别于，并在一定意义上的独立的，无论涉及到无情湮没德治国结合起来。 If the mechanical or materialistic theory of the universe be true, every movement and change of each particle of matter is the inevitable outcome of previous physical conditions.如果机械或唯物主义理论，宇宙是真的，每一个运动和变化的，每个粒子的事是必然的结果，以前的身体状况。 There is no room anywhere for effective human choice or purpose in the world.有没有空间，在世界各地，有效地人的选择或目的，在世界上。 Consequently, all those notions which form the constituent elements of man's moral creed--duty, obligation, responsibility, merit, desert, and the rest--are illusions of the imagination.因此，所有这些概念的形成构成要素的人的道德信条-责任，义务，责任，择优的原则，沙漠，其余部分-都是幻想的想象力。 Virtue and vice, fraud and benevolence are alike the inevitable outcome of the individual's circumstances, and ultimately as truly beyond his control as the movement of the piston is in regard to the steam-engine.优点和缺点，欺诈和仁是完全一样的必然结果，就个别的情况下，并最终作为真正超出他的控制，作为不结盟运动的活塞，是在考虑到蒸汽发动机。
(4) Inefficacy and Uselessness of Mind in the Materialist View （ 4 ）无效和无用的心态，在唯物主义观点
Again, unless the reality of spirit distinct from, and independent of, matter be admitted, the still more incredible conclusion inexorably follows that mind, thought, consciousness play no really operative part in the world's history.再次，除非现实的精神有别于和独立的，此事予以承认，更令人难以置信的结论无情地跟随心，思想，意识，没有发挥真正的执行部分，在世界的历史。 If mind is not a real distinct energy, capable of interfering with, guiding, and influencing the movements of matter, then clearly it has played no real part in the creations of art, literature, or science.如果介意的是不是一个真正独特的能量，能够干扰性，指导性，并影响变动的事情，那么显然它一直发挥没有真正的一部分，在创作中的艺术，文学或科学。 Consciousness is merely an inefficacious by-product, an epiphenomenon which has never modified in any degree the movements of matter concerned in the history of the human race.意识不过是一个无效的副产物，是一个伴随现象，其中没有修饰，在任何程度的变动事宜，在人类有史以来的。
(5) Psychological Proof （ 5 ）心理证明
The outcome of all the main theses of psychology, empirical and rational, in Catholic systems of philosophy is the establishment of a Spiritualistic Dualism, and the determination of the relations of soul and body.结果，所有的主要论文的心理，经验和理性的，在天主教系统的理念是建立一个spiritualistic二元论，并且坚定不移地关系的灵魂与身体。 Analysis of the higher activities of the soul, and especially of the operations of intellectual conception, judgment, reasoning, and self-conscious reflection, proves the faculty of intellect and the soul to which it belongs to be of a spiritual nature, distinct from matter, and not the outcome of a power inherent in a bodily organ.分析较高的活动的灵魂，尤其是该业务的智力概念，判断，推理能力，自我意识的反思，证明系的智慧和灵魂，它是属于被一种精神性质，有别于事，而不是结果的权力固有的身体器官。 At the same time the Scholastic doctrine, better than any other system, furnishes a conception of the union of soul and body which accounts for the extrinsic dependence of the spiritual operations of the mind on the organism; whilst maintaining the spiritual nature of the soul, it safeguards the union of soul and body in a single person.在同一时间，在学术上的理论，更好地比其他任何系统，提供了观念，该联盟的灵魂与身体占为外在的依赖，其精神和行动的态度上的有机体;同时维持精神性质的灵魂，它保障了职工的灵魂与身体在一个单一的人。
Publication information Written by Michael Maher & Joseph Bolland.出版信息该书由Michael马希尔＆约瑟夫bolland 。 Transcribed by Janet Grayson.转录由珍妮购房。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Spiritism is the name properly given to the belief that the living can and do communicate with the spirits of the departed, and to the various practices by which such communication is attempted. spiritism是名字妥善给予信念，即生活，可以做沟通与精神的背离，以及各种做法，使这种沟通是企图。 It should be carefully distinguished from Spiritualism, the philosophical doctrine which holds, in general, that there is a spiritual order of beings no less real than the material and, in particular, that the soul of man is a spiritual substance.它应仔细区分，唯心论，哲学学说持有，一般而言，有一种精神秩序的人不低于实际比物质，尤其是该国的灵魂，人是一种精神实质。 Spiritism, moreover, has taken on a religious character. spiritism ，此外，已采取对具有宗教性质。 It claims to prove the preamble of all religions, ie, the existence of a spiritual world, and to establish a world-wide religion in which the adherents of the various traditional faiths, setting their dogmas aside, can unite.它声称，以证明序言中的所有宗教，即存在着一个精神世界，并建立一个全球性的宗教，其中的信徒们的各种传统信仰，确定它们的教条外，能够团结起来。 If it has formulated no definite creed, and if its representatives differ in their attitudes toward the beliefs of Christianity, this is simply because Spiritism is expected to supply a new and fuller revelation which will either substantiate on a rational basis the essential Christian dogmas or show that they are utterly unfounded.如果它已制定，没有明确的教义，如果其代表有不同的态度，他们对信仰的是基督教，这完全是因为spiritism预计供应一个新的更全面的启示，这也将充实对一个理性的基础上的本质基督教教条或查看他们是完全没有根据的。 The knowledge thus acquired will naturally affect conduct, the more so because it is hoped that the discarnate spirits, in making known their condition, will also indicate the means of attaining to salvation or rather of progressing, by a continuous evolution in the other world, to a higher plane of existence and happiness.知识，因此收购自然会影响到操守，更是因为我们希望该discarnate精神，使已知条件，也将显示手段，以达到救助或相当的进步，由一个连续演化，在其他世界，往高层次上的生存与幸福。
THE PHENOMENA现象
These are classified as physical and psychical.这些被归类为身体和心理。 The former include:前者包括：
production of raps and other sounds;生产的批评和其他声音;
movements of objects (tables, chairs) without contact or with contact insufficient to explain the movement:运动的物体（桌，椅） ，没有接触或接触不足以解释运动：
"apports" ie, apparitions of visible agency to convey them; " apports " ，即幻影的有形机构向他们传达;
moulds, ie, impressions made upon paraffin and similar substances;模具，即印象所作的石蜡和类似的物质;
luminous appearances, ie, vague glimmerings or light or faces more or less defines;夜光露面，即模糊glimmerings或轻或面临着更多或更少界定;
levitation, ie, raising of objects from the ground by supposed supernormal means;悬浮力，即提高的物体从地面所假定的超常手段;
materialization or appearance of a spirit in visible human form;物化或外观的精神，在可视化人体形态;
spirit-photography, in which the feature or forms of deceased persons appear on the plate along with the likeness of a living photographed subject.精神-摄影，其中功能或形式的已故者的出现，对板块随相似的生活照。
The psychical, or significative, phenomena are those which express ideas or contain messages.心理，还是有意义的现象是那些表达想法或包含的信息。 To this class belong:为了这门课属于：
table-rapping in answer to questions;表-说唱在回答媒体询问;
automatic writing; slate-writing;自动写作;板岩写作;
trance-speaking; trance语;
clairvoyance;千里眼;
descriptions of the spirit-world; and说明精神-世界;
communications from the dead.通讯从死里复活。
HISTORY历史
For an account of Spiritistic practices in antiquity see NECROMANCY.一个帐户的spiritistic做法在古代见necromancy 。 The modern phase was ushered in by the exhibitions of mesmerism and clairvoyance.现代阶段，迎来了由展览会的mesmerism和千里眼。 In its actual form, however, Spiritism dates from the year 1848 and from the experiences of the Fox family at Hydesville, and later at Rochester, in New York State.在实际的形式，不过， spiritism日期从今年1848年从国际经验福克斯家庭hydesville ，后来在罗切斯特，在纽约州。 Strange "knockings" were heard in the house, pieces of furniture were moved about as though by invisible hands, and the noises became so troublesome that sleep was impossible.奇怪的" knockings "听说在众议院，件家具感动，因为虽然是由看不见的手，以及噪音变得如此麻烦，睡眠是不可能的。 At length the "rapper" began to answer questions, and a code of signals was arranged to facilitate communication.在长度的"说唱"开始回答问题，和工作守则信号随后被安排，以方便沟通。 It was also found that to receive messages special qualifications were needed; these were possessed by Catherine and Margaret Fox, who are therefore regarded as the first "mediums" of modern times.实验还发现，以接收讯息特别资格的人所需要的，这些人拥有的凯瑟琳和玛格丽特福克斯，他们因此被视为第一个"媒介"的现代倍。
Similar disturbances occurred in other parts of the country, notably at Stratford, Connecticut, in the house of Rev. Dr. Phelps, a Presbyterian minister, where the manifestations (1850-51) were often violent and the spirit-answers blasphemous.类似的骚乱发生在该国其他地方，尤其是在斯特拉特福，康涅狄格州，在众议院中的牧师博士菲尔普斯，长老部长，那里的表现（ 1850年至1851年） ，而且往往是暴力和精神-答案亵渎。 In 1851 the Fox girls were visited in Buffalo by three physicians who were professors in the university of that city.在1851年，福克斯女孩被访水牛被三名医师的人，教授，在大学的这个城市。 As a result of their examination the doctors declared that the "raps" were simply "crackings" of the knee-joints.由于他们的检查，医生宣布说， "批评" ，只是"开裂"的膝部关节。 But this statement did not lessen either the popular enthusiasm or the interest of more serious persons.不过，这份声明并未减轻或者流行的热情或兴趣，更严重的人。
The subject was taken up by men like Horace Greeley, Wm.此事采取了由男性喜欢贺拉斯greeley ，西医结合。 Lloyd Garrison, Robert Hare, professor of chemistry in the University of Pennsylvania, and John Worth Edmonds, a judge of the Supreme Court of New York State.劳合社的驻军，罗伯特野兔，化学教授，在宾夕法尼亚大学，约翰值得埃德蒙兹，一名最高法院法官的新的纽约州。 Conspicuous among the Spiritists was Andrew Jackson Davis, whose work, "The Principles of Nature" (1847), dictated by him in trance, contained a theory of the universe, closely resembling the Swedenborgian.突出了spiritists是安德鲁杰克逊戴维斯，他们的工作"的原则自然" （ 1847年） ，出于他的状态，包含理论的宇宙，相似的swedenborgian 。 Spiritism also found earnest advocates among clergymen of various denominations, especially the Universalists; it appealed strongly to many people who had lost all religious belief in a future life; and it was welcomed by those who were then agitating the question of a new social organization--the pioneers of modern Socialism. spiritism还发现，认真提倡神职人员之间的各种面额的，尤其是universalists ，它强烈呼吁，很多人已失去了一切宗教信仰，在未来的生活中，并欢迎这些人再搅拌问题的一个新的社会组织-先驱，现代社会主义。 So widespread was the belief in Spiritism that in 1854 Congress was petitioned to appoint a scientific commission for the investigation of the phenomena.如此普遍的是信仰spiritism说，在1854年的国会请愿，任命一个科学委员会，负责调查这一现象。 The petition, which bore some 13,000 signatures, was laid on the table, and no action was taken.请愿书，上面有一些13000个签名，被提交立法会省览，并没有采取任何行动。
In Europe the way had been prepared for Spiritism by the Swedenborgian movement and by an epidemic of table-turning which spread from the Continent to England and invaded all classes of society.在欧洲的路已经准备spiritism由swedenborgian运动和由一个流行的表不准在其中蔓延，从大陆到英国，并且侵占了各阶级的社会。 It was still a fashionable diversion when, in 1852, two mediums, Mrs. Hayden and Mrs. Roberts, came from America to London, and held séances which attracted the attention of scientists as well as popular interest.这仍是一个时髦的引水时，在1852年，两种介质，夫人海登和夫人罗伯茨，来自美国，伦敦，并举行séances其中吸引住了在场的科学家，以及受欢迎的利益。 Faraday, indeed, in 1853 showed that the table movements were due to muscular action, and Dr. Carpenter gave the same explanation; but many thoughtful persons, notably among the clergy, held to the Spiritistic interpretation.法拉第，事实上，在1853年发现该表的变动是由于肌肉行动，并卡彭特博士作出了同样的解释，但许多有见地的人，尤其是其中神职人员，举行了向spiritistic解释。 This was accepted also by Robert Owen, the socialist, while Professor De Morgan, the mathematician, in his account of a sitting with Mrs. Hayden, was satisfied that "somebody or some spirit was reading his thoughts".这是被接受，也由欧文，社会主义，而教授德摩根，数学家，在他的账户一坐，与夫人海登，被认为"某人或某种精神，是读他的思想" 。 The later development in England was furthered by mediums who came from America: Daniel Dunglas Home (Hume) in 1855, the Davenport Brothers in 1864, and Henry Slade in 1876.后来的发展在英国是促进了媒介的人是来自美国：丹尼尔丹格拉首页（休谟） ，在1855年，达文波特的兄弟在1864年，亨利斯莱德在1876年。 Among the native mediums, Rev. William Stainton Moses became prominent in 1872, Miss Florence Cook in the same year, and William Eglinton in 1886.其中本土媒介，牧师威廉王菲摩西突出， 1872年，错过佛罗伦萨库克在同一年，和威廉eglinton在1886年。 Spiritism was advocated by various periodical publications, and defended in numerous works some of which were said to have been dictated by the spirits themselves, eg, the "Spirit Teachings" of Stainton Moses, which purport to give an account of conditions in the other world and form a sort of Spiritistic theology. spiritism有人主张通过各种期刊出版物，并捍卫了无数作品，其中有些人表示，已决定由自己的灵魂，如"精神遗训" ，王菲摩西，其中旨趣作出交代的情况，在其他世界并形成一种spiritistic神学。 During this period also, scientific opinion on the subject was divided.在此期间，而且，科学舆论对此事意见分歧。 While Professors Huxley and Tyndall sharply denounced Spiritism in practice and theory, Mr. (later Sir Wm.) Crookes and Dr. Alfred Russell Wallace regarded the phenomena as worthy of serious investigation.而教授赫胥黎和廷德尔尖锐地谴责spiritism在实践与理论的先生（后来先生西医结合） 。 crookes博士和阿尔弗雷德罗素华莱士视现象，值得认真调查。 The same view was expressed in the report which the Dialectical Society published in 1871 after an inquiry extending over eighteen months, and at the Glasgow meeting of the British Association in 1876 Professor Barrett, FRS, concluded his account of the phenomena he had observed by urging the appointment of a committee of scientific men for the systematic investigation of such phenomena.同时有人表示，在报告中，其中的辩证社会公布，在1871年后延长调查超过18个月，在格拉斯哥举行的英国协会在1876年教授巴瑞特，使TRS ，结束了他的帐号的现象，他曾观察到，促请任命的一个委员会的科学官兵，以便有系统地调查这类现象。
The growth of Spiritism on the Continent was marked by similar transitions from popular curiosity to serious inquiry.生长spiritism对大陆的主要标志是类似的转变，从大众的好奇心，要认真调查。 As far back as 1787, the Exegetic and Philanthropic Society of Stockholm, adhering to the Swedenborgian view, had interpreted the utterances of "magnetized" subjects as messages from the spirit world.因为早在1787年， exegetic和慈善协会的斯德哥尔摩，坚持以swedenborgian来看，有这样解释的言论"磁化"科目的讯息，从精神的世界。 This interpretation gradually won favour in France and Germany; but it was not until 1848 that Cahagnet published at Paris the first volume of his "Arcanes de la vie future dévoilées", containing what purported to be communications from the dead.这个解释，逐渐赢得了赞成票，在法国和德国，但直到1848年即卡阿涅出版于巴黎首卷他的" arcanes德生命与未来dévoilées " ，载有什么意图予以通报从死里复活。 The excitement aroused in Paris by table-turning and rapping led to an investigation by Count Agénor de Gasparin, whose conclusion ("Des Tables tournantes", (Paris, 1854) was that the phenomena originated in some physical force of the human body. Professor Thury of Geneva ("Les Tables tournantes", 1855) concurred in this explanation. Baron de Guldenstubbe ("La Réalité des Esprits" Paris, 1857), on the contrary, declared his belief in the reality of spirit intervention, and M. Rivail, known later as Allan Kardec, published the "spiritualistic philosophy" in "Le Livre des Esprits" (Paris, 1853), which became a guide-book to the whole subject.兴奋，引起在巴黎表转折和说唱导致调查计数agénor德加斯帕兰，其结论（下称"万表tournantes " ， （巴黎， 1854年）被认为现象起源于一些物理力的人的身体。教授蒂里的日内瓦（ "就业辅导组表tournantes " ， 1855年）同意这个解释。男爵德guldenstubbe （下称"香格里拉斯图亚特万esprits "巴黎， 1857年） ，与此相反，宣布他的信仰是在现实的精神干预，米里瓦伊被称为稍后黄子kardec ，公布了" spiritualistic哲学" ， "乐livre万esprits " （巴黎， 1853年） ，从而成为指导书到整个课题。
In Germany also Spiritism was an outgrowth from "animal magnetism".在德国也spiritism是一个新的衍生，由"动物磁性" 。 JH Jung in his "Theorie der Geisterkunde" declared that in the state of trance the soul is freed from the body, but he regarded the trance itself as a diseased condition. JH的荣在他的"理论之geisterkunde "宣布，在国家的trance灵魂，是摆脱组织，但他认为， trance本身作为一个患病的情况。 Among the earliest German clairvoyants was Frau Frederica Hauffe, the "Seeress of Prevorst", whose experiences were related by Justinus Kerner in "Die Seherin von Prevorst" (Stuttgart, 1829).其中最早的德语千里眼是frau （ Frederica hauffe ， " seeress的prevorst " ，其经验与所justinus kerner在"死seherin冯prevorst " （斯图加特， 1829 ） 。 In its later development Spiritism was represented in scientific and philosophical circles by men of prominence, eg, Ulrici, Fichte, Züllner, Fechner, and Wm.在其以后的发展spiritism的代表出席了在科学和哲学界所官兵突出，如乌尔里奇，费希特， züllner ，费希纳，西医。 Weber.韦伯。 The last-named three conducted (1877-8) a series of experiments with the American medium Slade at Leipzig.最后命名为3个进行（ 1877-8 ） ，一系列的实验与美国中等斯莱德在莱比锡。 The results were published in Züllner's "Wissenschaftliche Abhandlungen" (cf. Massey, "Transcendental Physics", London, 1880, in which the portions relating to spiritism are translated).研究结果发表在züllner的" wissenschaftliche abhandlungen " （见梅西， "超越物理学" ，伦敦， 1880年，其中部分内容涉及spiritism翻译） 。 Though considered important at the time, this investigation, owing to lack of caution and accuracy, cannot be regarded as a satisfactory test.虽然认为重要的，在当时，这调查，但由于缺乏谨慎性和准确性，不能被视为一个令人满意的考验。 (Cf. "Report of the Seybert Commission", Philadelphia, 1887-, which also contains an account of an investigation conducted at the University of Pennsylvania with Slade and other mediums.) （参见"报告的塞博尔特委员会" ， 76人， 1887年-，其中还包含一个帐户的一个调查仍在进行中，在宾夕法尼亚大学的斯莱德和其他媒介） 。
The foregoing outline shows that modern Spiritism within a generation had passed beyond the limits of a merely popular movement and had challenged the attention of the scientific world.前述概要显示，现代spiritism一个代已经过去了超越界限只是一个民间运动，并提出了挑战注意的科学世界。 It had, moreover, brought about serious divisions among men of science.它，而且带来了严重分歧，男子的科学。 For those who denied the existence of a soul distinct from the organism it was a foregone conclusion that there could be no such communications as the Spiritists claimed.对于那些否认存在一个民族的灵魂，有别于有机体，它是一个预料之中的结论是，不可能有任何此类通信作为spiritists称。 This negative view, of course, is still taken by all who accept the fundamental ideas of Materialism.这种负面的看法，当然是仍然采取所有的人接受的基本思想的唯物主义。 But apart from any such a priori considerations, the opponents of Spiritism justified their position by pointing to innumerable cases of fraud which were brought to light either through closer examination of the methods employed or through the admissions of the mediums themselves.但是，除了从任何这种先验的考虑，对手的spiritism正当他们的立场，指出无数的欺诈案件，其中被带到轻要么通过仔细考察的方法，或通过招生办的媒介本身。
In spite, however, of repeated exposure, there occurred phenomena which apparently could not be ascribed to trickery of any sort.尽管如此，然而，在反复暴露，有发生的现象，这显然不能归因于玩弄权谋的任何通知。 The inexplicable character of these the sceptics attributed to faulty observation.这个令人费解的性质这些怀疑论者归咎于错误的观察。 The Spiritistic practices were simply set down as a new chapter in the long history of occultism, magic, and popular superstition.该spiritistic做法，只是定下一个新的篇章，在漫长的历史神秘学，魔术，和流行的迷信。 On the other hand, a certain number of thinkers felt obliged to confess that, after making due allowances for the element of fraud, there remained some facts which called for a more systematic investigation.在另一方面，一定数量的思想家不得不坦白地说，经过适当的津贴为元素的欺诈行为，但仍有一些事实，即要求制定一个更加系统的调查。 In 1869 the London Dialectical Society appointed a committee of thirty-three members "to investigate the phenomena alleged to be spiritual manifestations, and to report thereon".于1869年在伦敦的辩证社会委任一个委员会的33名" ，以探讨的现象，据称得到精神上的表现，并就此提交报告" 。 The committee's report (1871) declares that "motion may be produced in solid bodies without material contact, by some hitherto unrecognized force operating within an undefined distance from the human organism, an beyond the range of muscular action"; and that "this force is frequently directed by intelligence".该委员会的报告（ 1871 ）宣布， "议案可能产生的固体机构没有物质接触中，一些迄今为止尚未力量经营一个未定的距离，人类机体，是一个超越了一系列肌肉行动" ，并认为"这股力量是经常导演的情报" 。 In 1882 there was organized in London the "Society for Psychical Research" for the scientific examination of what its prospectus terms "debatable phenomena".在有1882年举办了在伦敦的"社会心理研究所" ，为科学检验的是什么，其招股书条款"的现象，值得商榷" 。 A motive for investigation was supplied by the history of hypnotism, which had been repeatedly ascribed to quackery and deception.动机调查是由历史的催眠术，其中曾多次得益于quackery和欺骗。 Nevertheless, patient research conducted by rigorous methods had shown that beneath the error and imposture there lay a real influence which was to be accounted for, and which finally was explained on the theory of suggestion.尽管如此，病人进行的研究严谨的方法显示在下方的误差和imposture有奠定真正的影响力，这是为了进行核算，并最终被解释论的建议。 The progress of Spiritism, it was thought, might likewise yield a residuum of fact deserving scientific explanation.进度spiritism ，有人以为，可能同样产渣油的事实，值得科学解释。
The Society for Psychical Research soon counted among its members distinguished representatives of science and philosophy in England and America; numerous associations with similar aims and methods were organized in various countries.协会心理研究，尽快清点其成员中的杰出代表，科学和哲学在英国和美国的许多社团与类似目标和手段都举办了不同国家。 The "Proceedings" of the Society contain detailed reports of investigations in Spiritism and allied subjects, and a voluminous literature, expository and critical, has been created. "诉讼"的社会，载有详细的报告，调查，在spiritism和专职学科，以及汗牛充栋的文献，论述和批判，已经成立。 Among the most notable works are: "Phantasms of the Living" by Gurney, Myers, and Podmore (London, 1886); FWH Myers, "Human Personality and Its Survival of Bodily Death" (London, 1903); and Sir Oliver Lodge, FRS, "The Survival of Man" (New York, 1909).其中最显着的工程，分别是： "幻像的生活" ，由gurney ，迈尔斯，并podmore （伦敦， 1886年） ; fwh迈尔斯， "人的个性和其生存的身体死" （伦敦， 1903年）和主席先生奥利弗提出，使TRS ， "生存的人" （纽约， 1909年） 。 In recent publications prominence is given to experiments with the mediums Mrs. Piper of Boston and Eusapia Palladino of Italy; and important contributions to the literature have been made by Professor Wm.在最近的出版物中是突出了以实验与媒介夫人伯尔的波士顿和eusapia不可避免的，意大利和重要贡献的文献都已经由教授西医结合。 James of Harvard, Dr. Richard Hodgson of Boston, Professor Charles Richet (University of Paris), Professor Henry Sidgwick (Cambridge University), Professor Th.詹姆斯的哈佛，理查德博士，惠普的波士顿，教授查尔斯richet （巴黎大学） ，教授亨利sidgwick （剑桥大学出版社） ，教授次。 Flournoy (University of Geneva), Professor Morselli (University of Genoa), Professor Cesare Lombroso (University of Turin), Professor James H. Hyslop (Columbia University), Professor Wm. flournoy （日内瓦大学） ，教授莫尔塞利（热那亚大学） ，教授凯萨勃罗梭（都灵大学） ，教授詹姆斯每小时hyslop （哥伦比亚大学） ，教授西医结合。 R. Newbold (University of Pennsylvania).传译纽伯德（宾夕法尼亚大学） 。 While some of these writers maintain a critical attitude, others are outspoken in favour of Spiritism, and a few (Myers, James), lately deceased, arranged before death to establish communication with their surviving associates.虽然这些作家保持批判的态度，其他人都是敢言赞成spiritism ，并于数（迈尔斯，詹姆斯） ，近来死者，安排死亡前，以建立沟通与幸存的同伙。
HYPOTHESES假说
To explain the phenomena which after careful investigation and exclusion of fraud are regarded as authentic, three hypotheses have been proposed.解释的现象，经过仔细调查和排斥的欺诈，被视为正宗，三个假说已提出。 The telepathic hypothesis takes as its starting-point the so-called subliminal consciousness.该telepathic假说需要为出发点即所谓潜意识意识。 This, it is claimed, is subject to disintegration in such wise that segments of it may impress another mind (the percipient) even at a distance.对此，有人声称，是受解体，在这种明智表示环节，它可能留下深刻印象的另一记（ percipient ） ，甚至在距离。 The personality is liberated, so to speak, from the organism and invades the soul of another.个性解放，可以这么说，从生物体和侵占的灵魂。 A medium, on this hypothesis, would obtain information by thought-transference either from the minds of persons present at the séance or from other minds concerning whom the sitters know nothing.一个中等，对这一假说，将获得有关资料，发人深省划转无论是从头脑的人，目前在该次会议上或者从其他有关头脑的人sitters一无所知。 This view, it is held, would accord with the recognized facts of hypnosis and with the results of experimental telepathy; and it would explain what appear to be cases of possession.这种观点认为，它是举行，将符合公认的事实，催眠疗法，并与结果实验感应;它将解释什么似乎要案件藏。 Similar to this is the hypothesis of psychical radiations which distinguishes in man the material body, the soul, and an intermediate principle, the "perispirit".相似的，这是假设的心理辐射，它区别于在人的物质身体，灵魂，及一个中间原则， " perispirit " 。 This is a subtle fluid, or astral body, which in certain persons (mediums) can escape from the material organism and thus form a "double".这是一种微妙液，或星际机构，在某些人（媒介） ，可以脱离物质的有机体，从而形成一个"倍增器" 。 It also accompanied the soul after death and it is the means by which communication is established with the peri-spirit of the mediums.它也伴随着灵魂死亡后，这是方法，使沟通是建立了与周边精神上来，把介质。 The Spiritistic hypothesis maintains that the communications are received from disembodied spirits.该spiritistic假说认为，通讯是收到disembodied饱满的精神状态。 Its advocates declare that telepathy is insufficient to account for all the facts, that its sphere of influence would have to be enlarged so as to include all the mental states and memories of living persons, and that even with such extension it would not explain the selective character of the phenomena by which facts relevant for establishing the personal identity of the departed are discriminated from those that are irrelevant.其主张宣布感应是不够的，占全部的事实，认为自己的势力范围，都必须扩大，以便包括所有的精神状态和记忆的生活者，并保证，即使是这样的延伸，将本人不能说明其选择性性格的现象，其中有关事实，为建立个人的身份后离去而受到歧视，从那些是无关宏旨。 Telepathy at most may be the means by which discarnate spirits act upon the minds of living persons.感应，在最可能的途径，其中discarnate烈酒法后，头脑活的人。
For those who admit that the manifestations proceed from intelligences other than that of the medium, the next question in order is whether these intelligences are the spirits of the departed or beings that have never been embodied in human forms.对于那些承认表现，从智力以外的媒介，接下来的问题，以便在于这些智力都是神的离去还是被认为没有体现在人类形式。 The reply had often been found difficult even by avowed believers in Spiritism, and some of these have been forced to admit the action of extraneous or non-human intelligences.答复往往被发现很难，即使真有信徒在spiritism ，这些公司中有些已被迫承认，该行动的外在因素或非人类智力。 This conclusion is based on several sorts of evidence:这一结论是基于几个各种各样的证据：
the difficulty of establishing spirit-identity, ie, of ascertaining whether the communicator is actually the personality he or it purports to be; the love of personation on the part of the spirits which leads them to introduce themselves as celebrities who once lived on earth, although on closer questioning they show themselves quite ignorant of those whom they personate;难以确定的精神认同，即以确定是否传播者，实际上是他的个性或者它意图;爱personation对部分的烈酒，导致他们介绍自己是名人曾经生活在地球上，虽然仔细盘问，他们表现自己很无知的人，他们personate ;
the trivial character of the communications, so radically opposed to what would be expected from those who have passed into the other world and who naturally should be concerned to impart information on the most serious subjects;一叶障目字的通讯，以便从根本上反对什么，将可望从那些已经过去了成其他世界的人，自然应该关心的是传授信息，对最严重的科目;
the contradictory statements which the spirits make regarding their own condition, the relations of God and man, the fundamental precepts of morality;相互矛盾的声明的精神，使他们对于自己的状态，关系人与上帝根本戒律道德;
finally the low moral tone which often pervades these messages from spirits who pretend to enlighten mankind.最后，低道德的语气往往贯穿于这些讯息，从神的人假装来启发人类。
These deceptions and inconsistencies have been attributed by some authors to the subliminal consciousness (Flournoy), by others to spirits of a lower order, ie, below the plane of humanity (Stainton Moses), while a third explanation refers them quite frankly to demonic intervention (Raupert, "Modern Spiritism", St. Louis, 1904; cf. Grasset, "The Marvels beyond Science," tr. Tubeuf, New York, 1910).这些骗案和不一致已归入有些作者向潜意识意识（ flournoy ） ，由他人以神为低，即低于这架飞机的人性（王菲摩西） ，而第三种解释是指，他们很坦率地向恶魔般的干预（ raupert ， "现代spiritism " ，圣路易斯， 1904年;比照grasset ， "奇迹超越科学"的TR 。 tubeuf ，纽约， 1910年） 。 For the Christian believer this third view acquired special significance from the fact that the alleged communications antagonize the essential truths of religion, such as the Divinity of Christ, atonement and redemption, judgment and future retribution, while they encourage agnosticism, pantheism, and a belief in reincarnation.对于基督徒信奉这第三种观点获得了特殊的意义，从这一事实，即所称通信对抗的基本真理的宗教，如基督的神，赎罪和赎回，判断和未来的报应，而他们鼓励不可知论，泛神论，和一种信念轮回。
Spiritism indeed claims that it alone furnishes an incontestable proof of immortality, a scientific demonstration of the future life that far surpasses any philosophical deduction of Spiritualism, while it gives the death-blow to Materialism. spiritism确实声称，它仅提供了一个无可争议的证明不死的，科学的论证了未来的生活，远远超过任何哲学扣除唯心论，而它赋予死亡的打击，以唯物主义。 This claim, however, rests upon the validity of the hypothesis that the communications come from disembodied spirits; it gets no support from the telepathic hypothesis or from that of demonic intervention.这种说法，不过，休息后的有效性假设，即通信来自disembodied烈酒，它得到任何支持，从telepathic假说或由这恶魔般的干预。 If either of the latter should be verified the phenomena would be explained without solving or even raising the problem of human immortality.如果任何一方对后者则应核实该现象会解释，如果没有解决，甚至是提高的问题，人的不朽。 If, again, it were shown that the argument based on the data of normal consciousness and the nature of the soul cannot stand the test of criticism, the same test would certainly be fatal to a theory drawn from the mediumistic utterances which are not only the outcome of abnormal conditions, but are also open to widely different interpretations.如果它再次被证明，这种说法资料的基础上，正常的意识和大自然的灵魂不能经得起任何风浪的考验的批评，同样的试验，当然会是致命的一个理论取自mediumistic话语，这不仅是结果异常状况，而且还公开，广泛不同的解释。 Even where all suspicion of fraud or collusion is removed--and this is seldom the case--a critical investigator will cling to the idea that phenomena which now seem inexplicable may eventually, like so many other marvels, be accounted for without having recourse to the Spiritistic hypothesis.即使所有涉嫌欺诈或串通去掉-这是很少的情况-的一个关键调查员会固守观念的现象，现在似乎莫名最终有可能像许多其他奇迹，被占而不求助于该spiritistic假说。 Those who are convinced, on philosophical grounds, of the soul's immortality may say that communications from the spirit world, if any such there be, go to strengthen their conviction; but to abandon their philosophy and stake all on Spiritism would be more than hazardous; it would, indirectly at least, afford a pretext for a more complete rejection of soul and immortality.那些深信，在哲学上的理由，对灵魂的不朽可以说，从通信的精神世界，如果有这样的有，去加强他们的信念，但放弃自己的哲学和股份全部spiritism将超过危险;这将间接至少负担为借口，更全面地拒绝了灵魂不死的。 In other words, if Spiritism were the sole argument for a future life, Materialism, instead of being crushed, would triumph anew as the only possible theory for science and common sense.或者换句话说，如果spiritism人的唯一论据，为今后的生活中，唯物主义，而不是被压死，将凯旋脱胎换骨，唯一可行的理论，科学知识和常识。
DANGERS危险
To this risk of philosophical error must be added the dangers, mental and moral, which Spiritistic practices involve.这一风险的哲学误差必须补充的危险，精神和道德的，其中spiritistic做法涉及。
Whatever the explanations offered for the medium's "powers", their exercise sooner or later brings about a state of passivity which cannot but injure the mind.无论解释为中等的"权力" ，他们行使迟早会带来一国的被动局面，这不能不损害介意。 This is readily intelligible in the hypothesis of an invasion by extraneous spirits, since such a possession must weaken and tend to efface the normal personality.这是很容易理解，在该假说的一个入侵不相干的精神状态，因为这样一个藏有必须削弱，并往往能在抹除正常人格。 But similar results may be expected if, as the alternate hypothesis maintains, a disintegration of the one personality takes place.但类似的结果，可预期的，如果作为候补假说保持一个解体的一个人格上露面。 In either case, it is not surprising that the mental balance should be disturbed, and self-control impaired or destroyed.在这两种情况下，这是不足为奇的心理平衡应该受到打扰，自我控制受损或被毁。 Recourse to Spiritism frequently produces hallucinations and other aberrations, especially in subjects who are predisposed to insanity; and even those who are otherwise normal expose themselves to severe physical and mental strain (cf. Viollet, "Le spiritisme dans ses rapports avec la folie", Paris, 1908).求助于spiritism经常产生幻觉和其他反常现象，尤其是在学科的人倾向于精神失常的;即使是那些在其他方面正常的自己暴露在严重的身体和心理应变（参见viollet ， "乐spiritisme dans经济局局长rapports avec香格里拉炫耀" ，巴黎， 1908年） 。
More serious still is the danger of moral perversion.更为严重的仍然是危险的道德曲解。 If to practise or encourage deception of any sort is reprehensible, the evil is certainly greater when fraud is resorted to in the inquiry concerning the future life.如果实行鼓励或欺骗的任何一种，是应受谴责的，邪恶肯定是更大的诈骗案时，是诉诸我们在调查委员会的有关未来的生活。 But apart from any intention to deceive, the methods employed would undermine the foundations of morality, either by producing a disintegration of personality or by inviting the invasion of an extraneous intelligence.但是，除了从任何意图欺骗的方法会破坏该基金会的道德，无论是由制作一个解体的个性或邀请入侵的一个不相干的情报。 It may be that the medium "yields, perhaps, innocently at first to the promptings of an impulse which may come to him as from a higher power, or that he is moved by an instinctive compulsion to aid in the development of his automatic romance--in any case, if he continues to abet and encourage this automatic prompting, it is not likely that he can long retain both honesty and sanity unimpaired. The man who looks on at his hand doing a thing, but acquits himself of responsibility for the thing done, can hardly claim to be considered as a moral agent; and the step is short to instigating and repeating a like action in the future, without the excuse of an overmastering impulse . . . To attend the séances of a professional medium is perhaps at worst to countenance a swindle; to watch the gradual development of innocent automatism into physical mediumship may be to assist at a process of moral degeneration" (Podmore, "Modern Spiritualism", II, 326 sqq.).或许可以说是中等"的产量，也许，天真地在第一至promptings的冲动，这有可能会走到他从一个更高的力量，或者说，他是提出一种本能的强迫之下，以帮助发展其自动浪漫-在任何情况下，如果他继续助长和鼓励这种自动提示，也不太可能，他可以长期保留党风廉政建设和思维正常，不受影响，该名男子，他们看起来就在他的手做的事，但acquits自己的责任感，为事做，也难以索赔，以被视为一种道德代理人和步骤，是短，以鼓动和重复类似的行动，并在未来，没有借口的一个overmastering冲动… … 。参加séances一个专业中，或许在最坏的，以国家进行骗局;观赏逐步发展无辜自动分为物理mediumship可协助在过程中的道德堕落" （ podmore ， "现代唯心论" ，第二章， 326 sqq ） 。
ACTION OF THE CHURCH行动教会
As Spiritism has been closely allied with the practices of "animal magnetism" and hypnotism, these several classes of phenomena have also been treated under the same general head in the discussions of theologians and in the decisions of ecclesiastical authority.作为spiritism已紧密地与盟国的做法"动物磁性"和催眠术，这几个班的现象也下得到治疗，同时一般头部在讨论中的神学家，并在作出决定的宗教权威。 The Congregation of the Inquisition, 25 June, 1840, decreed:会众的宗教裁判所， 1840年6月25日，发布命令：
Where all error, sorcery, and invocation of the demon, implicit or explicit, is excluded, the mere use of physical means which are otherwise lawful, is not morally forbidden, provided it does not aim at unlawful or evil results.那里所有的错误，巫术，并援引恶魔，含蓄或明确的，是被排除在外，仅仅是利用物理手段，是合法的，否则，是没有道德上禁止的，是它的目的不是非法或邪恶的结果。 But the application of purely physical principles and means to things or effects that are really supernatural, in order to explain these on physical grounds, is nothing else than unlawful and heretical deception.但是，应用单纯的物理原理和方法，以东西或效果，真的是超自然的，是为了解释这些对身体的理由，也没有办法比非法和异端邪说欺骗。
This decision was reiterated on 28 July, 1847, and a further decree was issued on 30 July, 1856, which, after mentioning discourses about religion, evocation of departed spirits and "other superstitious practices" of Spiritism, exhorts the bishops to put forth every effort for the suppression of these abuses "in order that the flock of the Lord may be protected against the enemy, the deposit of faith safeguarded, and the faithful preserved from moral corruption".这一决定重申了对1847年7月28日，并进一步令发出关于1856年7月30日，经过一提的论述，关于宗教，招的背离精神和"其他迷信活动"的spiritism ，敦促主教们提出的每努力为制止这些暴行" ，以使该群主可以受到保护，免遭敌，存款信仰的保障，并且忠实地保存下来，从道义上的腐败" 。 The Second Plenary Council of Baltimore (1866), while making due allowance for fraudulent practice in Spiritism, declares that some at least of the manifestations are to be ascribed to Satanic intervention, and warns the faithful against lending any support to Spiritism or even, out of curiosity, attending séances (Decreta, nn. 33-41).第二次全体会议，会议的巴尔的摩（ 1866年） ，而作出适当的津贴欺诈行为，中spiritism ，宣布一些起码的表现是，要归功于撒旦干预，并警告信徒们对贷款的任何支持，以spiritism ，甚至出因为好奇，参加séances （ decreta ，神经网络。 33-41 ） 。 The council points out, in particular, the anti-Christian character of Spiritistic teachings concerning religion, and characterizes them as an attempt to revive paganism and magic.安理会指出，尤其是反基督教的特色spiritistic教诲关于宗教的，他们的特点，作为一个企图复活paganism和魔术队。 A decree of the Holy Office, 30 March, 1898, condemns Spiritistic practices, even though intercourse with the demon be excluded and communication sought with good spirits only.一项法令的神圣办公室， 1898年3月30日，谴责spiritistic做法，即使性交时，与恶魔被排除和沟通寻求与精神很好，只是。 In all these documents the distinction is clearly drawn between legitimate scientific investigation and superstitious abuses.在所有这些文件的区别是明确区分合法的科学调查和迷信滥用的情况。 What the Church condemns in Spiritism is superstition with its evil consequences for religion and morality.什么教会谴责spiritism是迷信，其恶果为宗教和道德的高峰。
Publication information Written by Edward A. Pace.出版信息写爱德华步伐。 Transcribed by Janet Grayson.转录由珍妮购房。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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