"Gedanken von der wahren Schätzung der lebendigen Kräfte" is Kant's first published book. It is a proposal for a new understanding of living forces, distinct from the traditional Cartesian and Leibnizian views. Kant levies a critique against the undue reverence for historical scientific figures and an advocacy for independent reasoning. Kant launches his career with a critique of the Vis viva, Vis activa and Vis motrix, which are all variations of the Living Force, a Leibnizian version of momentum, or "energy in movement". "Living Force" was synonymous for energy up until the 19th century. Here in the 19th century, Kant tried to assert himself into the debate over these "true" fundamental mechanical forces, writing letters to leading scientists Euler and Maupertuis, and writing Thoughts on the True Appreciation of Living Forces. Kant argues that the nature of the essential forces can be proven by Metaphysical arguments, criticizing the Rationalist and the Empiricist schools of thought. He criticized the Leibniz school for not thinking beyond Sense-Perception, and the Rationalists in the Wolff school for denying the very existence of an essential force. The critical difference between Leibniz and Newton's conception is that Leibniz squared his formula as mv^{2} instead of vectoring this formula. Descartes kept this fundamental conserved quantity as scalar, but Isaac Newton correctly kept momentum vectored. Newton brilliantly deducted that it was the concept of force, not the concept of energy, that governs momentum, which is why he is a household name, and Leibniz is not.

Even though he was not a scientist, Kant's Astrophysics and Quantum theories were strikingly accurate when compared to the theories of his peers. Here he postulates the Nebular Hypothesis on the formation and evolution of planetary systems, which is today the broadly accepted theory. He was also correct in his assumption that our Milky Way galaxy was only one of countless, which was only confirmed by the Hubble Telescope in the 1920’s. His theories about the abundance of Exoplanets in their habitable zones were likewise only recently confirmed by the Kepler missions. In the epicenter of the chaos of the Enlightenment, and Kant’s theories are surprisingly accurate. His philosophic commentaries here are a foreshadowing of his later monumental works of Enlightenment Epistemology.

Kant first embarks on a examination of Metaphysical Necessity, a concept central to his arguments for the existence of a Supreme Being. Here the distinction between what is absolutely necessary and what is contingent is explored in depth. This exploration is crucial because it lays the groundwork for arguing for the existence of a being whose existence is seen as necessary rather than contingent. The second part examines the specific attributes traditionally ascribed to a divine being, such as omnipotence, omniscience, and moral perfection (particularly the Leibnitzean conception of the Best Possible World). Kant critically analyses these attributes, discussing their coherence and the implications they have for the concept of a supreme being. This analysis is crucial to understanding the nature of the being whose existence the treatise seeks to demonstrate. In the third section, the treatise examines the logical structure that underlies the millions of Catholic and Protestant arguments for God's existence since the 13th century. This involves a dissection of the foundation of ontological, teleological and cosmological arguments, arguing that any argument based on these types of syllogistic logic are fundamentally misguided.

One of his most fascinating manuscripts, Kant’s 1766 “Träume eines Geistersehers, erläutert durch Träume der Metaphysik” is directed to the charlatan metaphysicians of his day, using Swedenborg's claims of spirit-visions as a central example. It is a cynical, scathing, and mocking criticism of Swedenborgian metaphysics, while simultaneously undermining the faulty Epistemology of Leibniz. Kant addresses “Mr. Schwedenberg” directly analyzes his works methodically. Schopenhauer and the Zurich Psychology circles were heavily influenced by German Transcendentalism broadly and specifically this work. Kant speaks of Archetypes guiding the pneumatic world. He is sketching out a response to the Aristotelian metaphysics of Hume while upholding the Scientific advances of the Enlightenment. He uses Occam’s Razor against Swedenborg, using reason to deconstruct his claims. But at the same time, he pushes back against a pure Newtonian mechanical, deterministic worldview: “For in the relations of cause and effect, of substance and action, philosophy serves at first to resolve the intricate phenomena and to bring such to simpler conceptions.” Schopenhauer wrote a much longer work modeled after this essay titled "Attempt on Spirit-Seeing and what is connected with it" and Jung's Synchronicity borrows heavily from this work.

The original Latin title is "De mundi sensibilis atque intelligibilis forma et principiis'. As this was written in New Latin, the title as been translated several different ways. This is Kant's habitation dissertation, which he was required to write in Latin before taking up his position as full professor of logic and metaphysics at the University of Königsberg, and which he defended together with Marcus Herz on August 21, 1770. In this dissertation, Kant meticulously distinguishes between the sensory and the intellectual realms, along with the human cognitive faculties and principles associated with each. He identifies two distinct, non-interchangeable spheres and sources of knowledge: the sensual world (mundus sensibilis), which represents phenomena as they are perceived by the senses, and the intellectual world (mundus intelligibilis), which denotes the realm of independently existing mental content. Kant defines metaphysics as a philosophy that "embraces the fundamental principles for the application of pure reason"; it must rigorously ensure "that the principles of sense knowledge remain within their bounds and do not encroach upon the intellectual realm". In addition, in this work he introduces the concept that time and space are not objective realities, but rather forms of sensory intuition for finite beings that precede sensory experience - a concept also central to the Critique of Pure Reason. Conversely, the subjects of moral philosophy are "ascertainable only by pure reason".

Published one year before the Critique of Pure Reasons, Metaphysical Foundations is Kant's methodology which would be used in his famous Critique. He attempts to deconstruct an Empiricist Epistemology and show that a priori principles, which are inherently metaphysical in nature, are necessary for the possibility of science to happen in the first place. He is reconciling the new mechanical causality concepts created by Newton with their philosophic preconceptions. While his theory of Phoronomy and movement are not useful to modern physics, this work outlines some basic Epistemological Platonic criticisms of Material Determinism which would be proven Empirically, ironically, by Einstein's Quantum theories and modern theories of perceptual consciousness. One of the most fascinating contributions Kant brings to modern Science through this work is in Quantum Mechanics. Kant, not Newton or Einstein, was the first to posit the theory of "action at a distance" which would eventually be proven by the observation of Quantum Entanglement. In the second section of this treaty, he writes Theorem 7 as "The attraction essential to all matter is a direct effect of the same on others through empty space". Kant's Foundations is a great primer on his Critique and outlines the pure materialism, and the Humic ethics which follows, against which Kant is attempting to correct.

Kant’s 1788 Critique of Practical Reason is the second of his major triad of critical philosophical critiques. It builds upon his Pure Reason and the Groundwork for the Metaphysics of Morals in delineating his theory of moral justification. The Critique of Pure Reason answers the question, "What can I know?", while Practical Reason answers "what should I do?". Practical Reason primarily concerns the relationship of Reason to morality. It is the “Imperative” in the “Categorical Imperative. Morality is not a feeling or perception, but a reality to submit to. Kant's Practical Reason is a critical text to understand the view of Reason as Teleological, a uniquely German view, in contrast to the English Empiricist view (Hume, Locke, and Descartes) view is that “Reason is the slave of the passions” and can tell us nothing about morality and ethics. The teleological view, which is found clearly and explicitly in Kant and all German Idealists after him, is both normative and descriptive, or in other words, Imperative. The entire Frankfurt school of thought operates off of a version of this metaphysical view, all the way to Theodor W. Adorno's Aesthetics which is rooted in a Teleological view of reason. Here we have his most famous passage about the reconciliation of the "Starry night sky" and the "Moral law within me".

One of his most well-known works written in his old age. Here Kant directly applies his Teleological Moral Philosophy he established across his life directly to the field of politics and International Relations. Due to the broken and inherited evil nature of man, peace is not natural and must be built through adherence to rational maxims at the individual, national and international levels. These binding international maxims have built the foundation of anti-Machiavellian Liberal Internationalism of today. Law is the inevitable end of Reason, and as such, is rooted in a priori principles native to the soul but not external experience, in other words, metaphysical. The imperative of virtue relies on inner compulsion, while the imperative of legality relies on an external compulsion. In his lifelong rage against the Empiricism of David Hume, Kant here builds a positive framework devoid of polemics. Kant’s “Doctrine of Right” would inspire Hegel’s 1820 Philosophy of Right, where he would develop a more robust legal theory and a more restrictive social contract. On Perpetual Peace is one of the foundational philosophic works underlying the international world order and the charter of the United Nations. The League of Nations ( a phrase coined by Kant) was founded by Woodrow Wilson, who was a professor of Kantian philosophy, and explicitly used Kant's terminology "league of nations". This work was designed to be a template for future agreements between states, hence the reason it is written like a legal contract.

This is Kant's defense of his religious writings against secular Prussian Lutheran authorities who accused him of a wide range of offenses including attempting to wrestle religious power away from Biblical Theologians and corrupting the youth with "unbiblical" concepts. His 1793 Religion within the Limits of Mere Reason, his most theological work, caused a stir among the Prussian censorship authorities as it was exegetical in nature. The Prussian state still intervened in academic affairs for its own reasons, and Kant’s works gained their attention as potentially disruptive. Kant inverts the typical concept of revelation through a hyper-cartesianism vectored around an absolute morality native to the a priori forms of consciousness, arguing this is the foundation of theology. Revelation comes from the moral law within, to Kant. This inverted dialectic is attempting to fix the authority-tautology problem of Sola Fide. He notes "In the Roman Catholic system of church faith, this point (the reading of the Bible) is more consistent than in the Protestant." He expands the aperture and argues for a pragmatic differentiation between the sciences, humanities, theological and philosophic faculties. The Theological faculties should be focused on pragmatic church issues and not conflict with the philosophers, which explore the moral foundations of all human institutions. These are practical conflicts that inevitably arise from the Mind-World and Mind-Body paradoxes (clear and dark ideas), which he elaborates on in the text. He published only one small lecture on Anthropology after this work before he died.

Heidegger's analysis of Kant's Epistemology (specifically his three critiques) is rooted in the Heideggarian concept of "fundamental ontology," which he defines as the ontological analysis of finite human existence that prepares the ground for metaphysics. Heidegger emphasizes the role of "transcendental imagination" in Kant's philosophy, which he sees as crucial for linking the categories of metaphysics with the phenomenon of time. This connection, according to Heidegger, is central to understanding Kant's approach to metaphysics. He argues that Kant's Critique of Pure Reason should be interpreted as a foundational text for metaphysics, suggesting that it presents the problem of metaphysics as that of a fundamental ontology.

This work is critical to understand his initial approach to Ontochronology, leading to his advanced theories on the Phenomenology of Time in his major work "Being and Time". Heidegger argues here that time in the historical sciences is not a homogeneous, mathematical series as it is in physics, but rather a qualitative, context-dependent concept. He emphasizes the importance of understanding time in relation to the specific aims and methodologies of historical science, and posits that time in history has a unique meaning and function, deeply bound up with the cultural and human context of historical events. Metaphysics has triumphed over Rationalism and Empiricism as the only field that is vectored towards "the only question that matters".

The transformation in the way the world is understood and represented in modernity. Heidegger examines the concept of the "world picture," which means more than a mere image of the world; it means a world that has been conceived and grasped as an image. This transformation leads to a fundamental change in the relationship between human beings and their world that underlies modern science, technology, and the understanding of being itself. Heidegger also comments on the origins of Nihilism, although he provides no antidote to the "renunciation of all values".

Heidegger focuses on the dialectical structure of experience (in German "Erfahrung"). He discusses how Hegel's notion of experience involves a historical and phenomenological unfolding in which consciousness evolves through various stages of self-awareness and self-alienation, ultimately leading to absolute knowledge. Heidegger critically examines this process and its implications for understanding being and truth.

Heidegger builds an expansive interpretation of Anaximander's only surviving fragment of text. He uses this one sentence as a starting point to discuss themes of being, becoming, and the enigmatic core of human existence. Heidegger reads Anaximander's saying in a way that aligns with his own philosophical inquiries into the emergence and withdrawal of being, the interplay of presence and absence, and the fundamental question of Being.

This is his early dissertation on Duns Scotus, and provides a detailed explanation of the Grammatica Speculativa, a work of medieval grammar now known to have been written by Thomas of Erfurt. This work is significant because it represents an early foray into Heidegger's lifelong philosophical concerns, particularly the question of being in the guise of the problem of categories and the question of language in the guise of the doctrine of meaning. Here Heidegger places a strong emphasis on categorisation, not just as an intellectual exercise, but as a critical tool for understanding the structure of reality and knowledge.

"Die Philosophischen Grundlagen Der Mittelalterlichen Mystik" is a draft for a lecture written in 1918/19 but never delivered. Here Heidegger examines the phenomenological understanding of religious experience, distinguishing it from historical, metaphysical, and psychological perspectives, addressing the methodological challenges of interpreting mystical experiences, emphasizing the importance of a primordial understanding that transcends theoretical biases. Central themes include the experiential and theoretical aspects of mysticism, its metaphysical interpretation, and the philosophical complexities inherent in the study of religious consciousness.

Heidegger sees the question of Being as indistinguishable from Time, arguing that Newtonian conceptions of time as a series of now-points are inadequate for understanding the being of Dasein (in mimicry of Kant renunciation of Leibniz and Newton). His Ontochronology argues that the existential and ontological analysis of Dasein reveals a more fundamental concept of time, one that is integral to the structure of Being itself. The text further elaborates on the idea of "thrownness" and several other existentialist themes. Thrownness is one of the three conditions that signifies Dasein's immersion in the world, where it finds itself already entangled in a web of relations and meanings. This "thrownness", combined with Dasein's inherent being-toward-death, underscores the existential condition of human beings, framing their existence as a continual engagement with their own finitude and the possibilities of their being.

Aristotle's dissection of the multiple meanings of άρχή (archē), highlighting the variations of what is commonly called "reason," including the reason of what-being, of that-being, and of being true. The text intricately weaves together Aristotle's exploration of αϊτιον (cause), integrating a fourfold division into ύποκείμενον xo xi ήν εΐναι άρχή της μεταβολης and οϋ ενεκα that historically guided metaphysical and logical discourse. The intertwining of these philosophical constructs explores the nature of reason, casts doubt on the efficacy of identifying the "common" elements of "reasons," and asks whether the nature of reason can truly be discovered through an analysis of these commonalities.

Heidegger focuses on the essential qualities of the monad, especially its aspects as "vis primitiva," "substantia," and "monas," and how these elements contribute to the understanding of being and substance in Leibniz's philosophy. Heidegger interprets the monad as a fundamental unit of being that encompasses both unity and multiplicity, a concept deeply rooted in Leibniz's metaphysics. In doing so, he engages with the concept of the "substantiality of substance" and examines the nature of being as understood by Leibniz and its implications for the broader philosophical discourse. The analysis pivots around the dynamic nature of the monad, characterized by its inherent "urge" ("Drang") and its ability to unify and manifest reality.

This is one of Jung's first publications, and already shows an advanced understanding of Phenomenology and Neurology. Jung covers a wide range of Psychic Phenomena and it's connection to known clinical Psychological practices, including somnambulism and Cryptomnesia. Compare this to Kant's Dreams of a Spirit-Seer and Schopenhauer's Attempt on Spirit-Seeing and What is Connected to It.

Jung addresses the intentional feigning or simulation of mental disorders. He examines the challenges of differentiating between genuine mental illness and simulation, particularly in legal and clinical settings. Jung notes that while many simulators are not mentally normal, they often have traits of degeneracy or hysteria. These traits can complicate the diagnosis, as hysterical individuals may exhibit behaviors that mimic genuine mental disorders. The document highlights the challenges faced by psychiatrists in differentiating between real and feigned symptoms, stressing the lack of an infallible method to unmask simulators.

Here Jung lays the groundwork for what would become his theory of synchronicity. He explores in detail the concept of cryptomnesic recall, focusing in particular on what is known as the 'Speak of the Devil Syndrome'. This syndrome involves experiencing a sense of foreknowledge of an event that is about to occur, often triggered by the content of a dream. For example, when talking about a person, one may suddenly feel that they are about to meet that person, and indeed the person appears shortly afterwards. Jung refers to Jung's observations of such occurrences, suggesting that they come from dream memories. This is what Jung called 'waking prescience' is essentially a 'cryptomnesic memory' of a dream, suggesting that there is only one kind of prescience, firmly rooted in dreams.

This is an early detailed critique and discussion of Freud's theory on hysteria, specifically addressing Aschaffenburg's critique of this theory. The text delves into various aspects of Freud's ideas, including the role of sexuality in the development of psychoneuroses and the validity of Freud's psychological theories related to dreams, wit, and disturbances in everyday thinking.

This manuscript was originally a Lecture given in English by Carl Jung at the Psycho-Medical August 1913, first published under the title "the Psycho-Medical Society" (Cockermouth 1913) in the journal of Analytical Psychology. This manuscript is a new 2023 translation from the unpublished German manuscript, which is more detailed than the simplified English lecture.

In this article Jung discusses a study of word associations within families carried out by Dr Fürst on 100 subjects from 24 families. This research, part of the work of the medical staff at the Psychiatric University Clinic Burghölzli, Zurich, categorised 22,000 associations into 15 groups based on logical-linguistic aspects. The study found significant differences in association patterns between related and unrelated subjects, suggesting that relatives tend to have similar response types. It also examined differences in associations between different family members, including parents and children, siblings and spouses, providing insights into family dynamics and influences.

Published in 1915, this is a scathing condemnation of Freud's theories on sexuality including the Oedipus-complex. This was incredibly embarrassing to Freud for his pupil to so forcefully disagree with him on an international platform, a threat which Freud never had in his academic career. Freud's hegemony in the field of psychology was challenged by this lecture. Jung started to explore the idea of the collective unconscious in this publication – a shared reservoir of experiences and symbols that have universal meanings across cultures. Building on his earlier works like the "Diagnostische Assoziationsstudien," Jung delved deeper into the nature of complexes, describing them as emotionally charged groups of ideas or images.

Here Jung explores 4 main themes: Gnosticism, Pleroma, Creation and Duality, and God & Abraxas. The text is full of references to Gnostic thought and manuscripts. It presents itself as the sermons of the ancient Gnostic Basilides in Alexandria, although it's a product of Jung's own imagination and reflective exploration. Pleroma is a Gnostic term for the fullness or totality that is the source of all creation. The pleroma represents the undifferentiated, primordial reality. The sermons touch on the emergence of different qualities from the pleroma, leading to the duality inherent in creation, such as light and darkness, fullness and emptiness. God is discussed as the personification of certain dominant aspects of the pleroma. The text also introduces Abraxas, a deity who transcends both God and the Devil, embodying both good and evil, life and death. One could argue that Abraxas is a metaphor for Biological Deep-Time.

In this treatise Jung introduced the concept of the personal and collective unconscious, the latter being a reservoir of universal memories, patterns and symbols shared by all human beings. He also began to explore the role of symbols in mediating between the conscious and unconscious realms, and shifted the understanding of libido from Freud's primarily sexual energy perspective to a broader life force. Although the fully developed concept of archetypes would come later, Jung touched on these primordial, universally recognized symbols that reside in the collective unconscious. This essay, with its emphasis on both individual and shared unconscious content, marked a significant departure from Freud's theories and heralded the basic concepts that would later become central to Jung's analytical psychology.

Here Jung discusses the different ways in which psychoanalysis has been received and understood by lay people and the educated alike. It emphasises that psychoanalysis is often grasped without much difficulty, even though its evidence differs from that of the physical sciences. The article emphasises the empirical basis of psychoanalysis and confronts the problem that critics often reject its findings without providing substantial alternative evidence. It notes that independent researchers have reached broadly similar conclusions to Freud, and that those who have experienced psychoanalytic treatment tend to affirm its validity.

First published in 1801 by the academic publisher Jena, "The Difference between Fichte's and Schelling's Systems" (original German "Differenz des Fichteschen und Schellingschen Systems der Philosophie"). He contends that while Fichte's philosophy is centered on subjective idealism and the self-conscious "I," Schelling's system focuses on the absolute, which transcends subjectivity and objectivity. Hegel's analysis in this work lays the groundwork for his own philosophical development, as he seeks to reconcile and transcend the limitations he identifies in both Fichte and Schelling's approaches.

Written in 1807 and first published posthumously in the 17th volume of his collected works in 1835 "Who thinks Abstractly?" (original German "Wer denkt abstrakt?") is a broad commentary on the practicality of Philosophy. Hegel begins this short essay by acknowledging that many people tend to shy away from discussions of metaphysics, abstraction, and thinking in abstract terms. He suggests that attempting to explain these concepts may be unnecessary and even off-putting, because the world already has a general understanding of what abstraction is, even if it avoids engaging with it directly.

Johann Georg Hamann was a significant figure in German philosophy during the 18th century, known for his contributions to the Sturm und Drang literary movement and his influence on later philosophers, particularly Immanuel Kant and Søren Kierkegaard. His writings often revolved around religious and philosophical themes, and they had a profound impact on the development of German Romanticism and existentialism.

This essay was first published in the "Kritisches Journal der Philosophie," which was edited by Friedrich Wilhelm Joseph Schelling and Georg Wilhelm Friedrich Hegel. It appeared in the 2nd volume, 1st installment of the journal in Tübingen, published by Cotta in 1802. In it, Hegel discusses how various philosophers like Kant, Jacobi, and Fichte have dealt with the concept of the Absolute, indicating that it is beyond reason's grasp. He mentions the limitations of reason in understanding the Absolute and how philosophers have turned to faith when faced with the unknowable.

This was first printed in 1802 in the Critical Journal of Philosophy, edited by Friedrich Wilhelm Joseph Schelling and Georg Wilhelm Friedrich Hegel. In this article, Hegel stresses the need for an objective standard for philosophical criticism, independent of both the critic and the criticised. He argues that there can only be one philosophy and that there is only one reason. Therefore, there should be only one true philosophy, and criticism has the task of determining the nature and degree to which the idea of philosophy is clearly expressed in a philosophical work.

This is a philosophical essay related to the "Mythenstein", also called the Schillerstein, which is a natural rock made into a monument to Schiller, located in seelisberg, Switzerland, and standing around 80 feet tall. It is only accessible by boat. The monument had a large inauguration ceremony in 1859, called the Schiller Festival, which Keller attended.

"Schiller never saw Switzerland in the flesh; but all the more certainly his spirit will walk over the sunny slopes and ride with the storm through the rocky gorges, even after the Mythenstein will finally have long weathered and crumbled."

Keller wrote this article in Munich for a handwritten pub newspaper in 1841, before he turned to poetry. He was studying in Munich at the time, and had joined a Swiss student fraternity and met with them once a week at the "Wagnerbräu" pub for a pub crawl, during which he read a weekly paper that he was both the main contributor to and editor of. The only pieces of this that survived were those that he kept in one of his study books. This is the only full article that survived. Here he dialogues about the nation as an expression of political self-determination and will-formation - not as a power structure defined in terms of a nation.

Here Keller makes a clear argument that he basically shares the views of the German realists in the field of aesthetics. He argues that poetry requires a favorable terrain or good soil on which its entities can operate and live accordingly but also that every landscape also needs "its poetic inhabitants." Here he elucidates his political philosophy which he dramatically and artistically extrapolates upon in his later works. To Keller, literary moderation results from the historical fact that the liberal revolution of 1848 was successful in Switzerland.

Literary historians lauded The Sense Poem's intricate interplay of framing narrative and embedded tales. However, the work's accessibility waned in the 20th century due to evolving literary tastes. Keller's innovative structuring, including chapter titles reminiscent of Cervantes' "Don Quijote," imbues the work with a playful-ironic ambiance. The male protagonist's perspective shapes the framing narrative, analogous to Cervantes' Don Quijote, contributing to the novella cycle's narrative charm.

In 1838, when he was barely 20 years old, Keller stated that he felt that the independence of anyone who did not keep a diary was threatened, because "... this independence can only be preserved by constant reflection on oneself, and this is best done by keeping a diary". The poet himself did not adhere to this maxim for the rest of his life- in 1843, he kept a short diary that gives a deeper insight into the poet's life and work. In the Dream Book, which he kept from 1846, he recorded his dreams but also reflected on political events such as the revolutionary year of 1848. These two works are deeply intertwined, so they are presented in one volume.

"In the first respect, I will only remind you of the absolute philosophical tragedy, of Goethe's Faust, in which, on the one hand, the lack of satisfaction in science, on the other hand, the liveliness of world life and earthly enjoyment… gives a breadth of content that no other dramatic poet has dared to encompass in one and the same work before."
- Hegel, Lectures on Aesthetics

Drawing inspiration from folk tales and mythology, Goethe creates a magical world filled with talking animals, mythical creatures, and fantastical adventures. The tales capture the essence of childhood wonder and imagination, offering moral lessons and glimpses into the human experience through a whimsical lens.

his was one of Hegel's favorite poems by Goethe. "Hermann and Dorothea" stands as a magnum opus in Goethe's repertoire. Through a masterful blend of poetic language and intellectual prowess, he constructs a poignant narrative that explores themes of love, societal conflict, and the human spirit. Goethe presents the eponymous characters as archetypes of contrasting social classes, skillfully delving into the complexities that arise from their relationship.

a detailed autobiographical work by Goethe in which he reflects on his personal experiences, development as a writer, and his engagement with the cultural and intellectual climate of his time. It combines elements of memoir, philosophical reflections, and poetic expression, offering a multi-dimensional portrait of the author.

Written in 1798, showcases Goethe's profound understanding of aesthetics and the role of art in society.

"Reineke Fox" is an epic poem written by Goethe, inspired by the medieval fable of Reynard the Fox. The poem employs anthropomorphic animal characters to satirize human society and its flaws.

A fragmentary play by Goethe, drawing inspiration from Greek mythology and folklore. It centers around a satyr, Satyros, who becomes a god-like figure after a transformation.

Elective Affinities is a sweeping romantic novel that explores the idea of human relationships and attraction, using the concept of chemical affinity as a metaphor. "Elective Affinities" is a Newtonian concept describing the attracting of atoms to form molecules.

Second only to Faust, "The Sorrows of Young Werther" is Goethe's most famous work. The novel sparked a phenomenon known as "Werther Fever," leading to a wave of imitative suicides and making it a cultural sensation of its time. Napoleon Bonaparte himself was deeply moved by the novel, and Goethe discussed it with him in person when he met him.

"Goethe's West-Eastern Divan has the most beautiful charm of spiritual freedom and poetry." Hegel, Lectures on Aesthetics

"Wilhelm Meister's Apprenticeship is a monumental Bildungsroman that explores the journey of self-discovery and personal growth with depth and insight." - Thomas Mann

The second in the epic Wilhelm Meister trilogy. Written in 1785, Theatrical Mission stands by itself as a seminal work in Goethe's literary oeuvre.

the sequel to Goethe's two earlier Wilhelm Meister novels, completing the epic triology. Here, Wilhelm embarks on a series of adventures and encounters as he travels through different regions, meeting various characters and engaging with various social and cultural contexts. Hermann Hesse's appreciation of the novel underscores its significance as a continuation of the Bildungsroman tradition.

These letters display a brief relationship and conflict over the theory of color, which both were working on at the same time.

An attempt to reconcile the philosophical systems of Descartes and Leibniz, and to establish a new system of metaphysics based on reason and systematic observation (Cartesianism). This work is a major publication personifying Enlightenment rationalism and solidified Voltaire as a major thinker in the Enlightenment. The work also laid the foundation for Voltaire's later ideas about the importance of reason and science in society.

One of Voltaire's most critical essays in which he argued for the importance of religious tolerance and intellectual freedom. The work was important because it challenged traditional religious beliefs, and argued for the importance of individual self-determination, intelligent and personalized education and intellectual diversity. This essay helped to establish Voltaire as a major philosopher and advocate for social justice.

A philosophical novel about a young man named Zadig in ancient Babylon, who is forced to navigate a world filled with injustice and deception. This is in the lineage of Camus's The Stranger, Nietzsche's Thus Spake Zarathustra and Hesse's Demian.

This is the work which contains a line that still resounds 200 years later- "If there is no God, it would be necessary to create one."

Like many of Voltaire's works, and The Ignorant Philosopher is also a mimicry of a classic work- this one reflects Descartes' Discourse on Method (1637). It is a Cartesianism-infused reflection on Epistemology- a first-person narrative summarizing his doubts and how he overcame them in the pursuit of truth.

Published in 1777, Les Dialogues d'Evhémère is a rare philosophical dialogue by Voltaire. The work is a kind of philosophical testament, as Voltaire was 83 years old at the time and knew he was nearing the end of his life. It is written in the tradition of the Socratic dialogue, in which the interlocutors seek the truth together, like many of Voltaire's works. TEuhemerus, Voltaire's moniker, draws his hope from the progress of science, which points to a future world based on rationality.

A fascinating primary-source historical account of the reign of Louis XIV, the "Sun King" of France. This massive historical work contains a Pathography (psychological analysis) of Louis XIV, the impact and importance of his reign, and the fate of French society.

This is a political essay in which he argued for the establishment of a republican form of government in France. Along with Rousseau, Voltaire's writings also helped to inspire a wave of political reform in France and laid the foundation of the revolutions of the late 17th and early 18th century.

This work was written during a time when Voltaire was exiled to England by the French Monarchy, where he was introduced to the ideas of English Empiricist philosophers such as John Locke as well as the new Physics of Isaac Newton. This was important because it introduced English ideas to the French intellectual elite, and helped to inspire a wave of cultural and political reforms in France along with Rousseau's push for democracy and freedom of speech.

Voltaire wrote this during the beginning of the Enlightenment period, which was a time of seismic intellectual and philosophical change in central Europe. Philosophical Dialogues is a collection of theoretical conversations between various historical characters including Erasmus, ancient philosophers, Protestant Reformers and Materialist European philosophers, in which they discuss topics such as religion, science, and morality.

This work by Voltaire was a collection of satirical essays and aphorisms that covered a wide range of philosophical and social topics encouraging people to think for themselves. The work was important because it challenged traditional religious and philosophical beliefs, and argued for the importance of reason and individual liberty in society.

This is Voltaire's philosophical novel about giants from other planets who visit Earth and interact with its inhabitants. This is one of the first Science Fiction novels ever written, similar to The Day the Earth Stood still. The extraordinary story is a satire on human vanity and the limitations of human knowledge and experience, and it reflects Voltaire's fascination with Newtonian science. The Saturnian and the Sirian find the philosophy of man to be laughable, but marvel and wonder at the genius of the philosophical Moths.

A philosophical essay in which he argued against the traditional Christian belief in an immortal soul and for a collapsed Subject-Object paradigm. Despite generally using a Cartesian understanding of the Self, here he uses a purely Anti-Metaphysical model. The work was important because it challenged traditional religious beliefs, and argued for the importance of reason and critical inquiry in understanding the natural world.

This is a historical account of Voltaire's view of the development of human reason and rationality against superstition on religion, mimicking and referencing Erasmus' In Praise of Folly. Voltaire's understanding of Reason does not recognize the complex environment of Enlightenment rationality, but it generally emphasizes the importance of reason and critical inquiry in understanding the world.

Very similar to Bayle's works and Feuerbach's 1841 The Essence of Christianity, this book by Voltaire was a critical examination of the historical and political forces that led to the establishment of Christianity as a dominant religion in Europe, as well as it's downfall through Luther. Nietzsche would continue these arguments in his famous Twilight of the Idols (Götzen-Dämmerung).

This tragedy was a favorite of Nietzsche who wrote in Human, All Too Human: "One only has to read Voltaire's Mahomet [Fanaticism] from time to time to see clearly in one's mind what has been lost once and for all to European culture through that breaking off of tradition. Voltaire was the last of the great dramatists who tamed his many-faceted soul, which was also able to withstand the greatest tragic storms, by means of Greek measures".

This was an attempt by Voltaire to popularize the ideas of Isaac Newton in France while he lived in England in exile. Along with Rousseau's help, this helped establish Newtonian physics as the dominant scientific paradigm in France, and helped to inspire a new wave of scientific inquiry and innovation. The work also challenged traditional religious views, and argued for the importance of Materialistic reasoning and Cartesian systematic observation in understanding the natural world.

Voltaires’ Mockery of Rousseau. This work by Voltaire is perhaps his most famous work, a satirical novel that follows the adventures of a young man named Candide, who travels the world encountering a series of absurd and often violent events. This work was a direct reply to Rousseau, whom Voltaire absolutely hated. Candide is Voltaire's criticism of the prevailing optimism of the time, arguing that the world was a fundamentally flawed and cruel place and the new age of Romanticism is a delusion

This work is a collection of three essays that discuss the methods of reasoning and investigation that Descartes used to arrive at his conclusions. It is significant because it established the idea of doubt and skepticism as a starting point for knowledge, and is a foundational text for critical thinking. This work helped found the method of doubt used in the Scientific method.

Descartes discusses the principles of mechanics and the laws of motion. It is significant because it helped to establish the mathematical foundation of physics and had a significant impact on the development of modern science. Several of these Cartesian ideas are still used as foundational principles in Geometry and Physics.

The source of Cartesian Dualism. In these "meditations", in mimicry of Marcus Aurelius, Descartes pens a series of essays on the nature of reality, the existence of God, and the relationship between mind and body.
In this work, Descartes famously proclaimed, "Cogito, ergo sum" ("I think, therefore I am"), establishing the moniker of Cartesian Epistemology and the foundation of the Enlightenment

Descartes composed this treatise in 1618, during his stay in Breda, when he was only 22 years old. It was not printed until after his death. It discusses the relationship between music and mathematics, and how music can be understood through mathematical principles. This work influenced later discussions on the mathematical basis of music.

Descartes explores the nature of human emotions and their relationship to the mind and body he in "the passions of the soul". This is a critical text to Psychology because it helped to establish the idea that emotions are caused by physical processes in the body, and had a significant impact on the development of the field psychology, which did not exist in Descartes' time.

Descartes writes here a comprehensive treatise on his philosophical and scientific ideas. This work helped to establish the mathematical and mechanistic foundation of modern physics and had a significant impact on the development of Western philosophy and science.

Here, Descartes lays out a method for approaching problems and seeking knowledge. The importance of this work lies in the fact that it established the scientific method as a way of investigating the world, and had a significant influence on the development of modern science. This work is one of the foundational texts of Western Philosophy

Here, he explores the nature of light and its interaction with matter. It is significant because it helped to establish the idea of light as a wave and had a significant impact on the development of modern physics.

Here, Descartes explores the nature of human beings, their place in the world, and how they interact with their environment. It is significant because it established the idea of dualism, the belief that the mind and body are separate entities. This idea has had a profound significant impact on both philosophy and psychology, as it directly influenced Freud.

An early treatise that showcases his interest in the intersection of religion and philosophy. . He suggests that the desire for immortality is a projection of human desires onto the concept of God. The theological-satirical Xenia in the appendix provides humorous critiques of religious beliefs and practices.

Feuerbach traces the development of modern philosophy from Bacon to Spinoza, arguing that the focus on reason and the rejection of traditional authority marks a turning point in the history of philosophy. He also critiques the idealist tradition, arguing that it divorces reason from experience and leads to an abstract and disconnected understanding of the world.

A homage to the philosopher Pierre Bayle, whose work he considers to be a precursor to his own materialist philosophy. Feuerbach examines Bayle's contributions to the history of philosophy and highlights his focus on the importance of individual freedom of thought.

Feuerbach argues that Christianity is a projection of human qualities and desires onto the concept of God. He asserts that the human qualities that are attributed to God reveal more about human nature than they do about the divine. Feuerbach's work was influential in the development of atheism and secular humanism.

In a forshadowing of Nietzsche’s Genealogy of Morals, Feuerbach argues the myths and legends of classical, Hebrew, and Christian antiquity, arguing that they all reflect the human desire for explanation and understanding of the world. He suggests that these myths should be viewed as cultural artifacts rather than literal truths, and that they reveal more about human psychology and culture than they do about the divine.

Building on the ideas outlined in his Preliminary Theses, Feuerbach presents a vision for a new materialist philosophy that prioritizes human experience and rejects the abstract idealism of traditional metaphysics. He argues that this new philosophy will be essential for creating a more just and equitable society.

Feuerbach critiques the use of science to further the interests of the ruling class, arguing that it is being used to justify the exploitation and oppression of the working class. He suggests that science should instead be used to promote human well-being and equality. This one one of Marx’s favorite books.

A program for the reform of philosophy, arguing that it should focus on practical and material concerns rather than abstract speculation, criticizing traditional metaphysics and theology, which he views as disconnected from reality- an alienation as Marx would call it.

Feuerbach extends his critique of Christianity to all religions, arguing that they are all rooted in the same human projection of qualities and desires onto the concept of God. He also explores the social and psychological functions that religion serves, suggesting that it is a means of coping with the uncertainties and anxieties of human life, foreshadowing Feud.

1895 "Studies on Hysteria" ("Studien über Hysterie") along with his related essay "On the Psychic Mechanism of Hysterical Phenomena" ("über den psychischen Mechanismus hysterischer Phänomene") which summarizes this work. These were originally published separately, and later combined. This work lays the foundation of his life's work in clinical psychotherapy and started his academic career. This work is considered the first treatise on classical psychoanalysis ever published.

All 9 major works related to his analysis of specific cases he took on as a clinical psychologist are included here, including:

1909 General remarks on the hysterical attack

1909 Remarks on a case of obsessive-compulsive neurosis

1911 Psychoanalytic remarks on an autobiographically described case of paranoia (dementia paranoides)

1916 Lectures on the Introduction to Psychoanalysis (Vorlesungen zur Einfurgrung in die Psychoanalyse) These lectures contain some of his most important social commentary, including a scathing condemnation of Marxism. He gave these lectures again in 1933, which were printed separately.

1924 Brief Outline of Psychoanalysis (Kurzer Abriß der Psychoanalyse)

1910 On Psychoanalysis and related essays on Psychoanalysis. This edition contains the following works:

1910 On Psychoanalysis (Über Psychoanalyse)
1925 The Resistance to Psychoanalysis (Die Widerstände gegen die Psychoanalyse)
1926 The question of lay analysis (Die Frage der Laienanalyse)

1904 On the psychopathology of everyday life (Zur Psychopathologie des Alltagslebens) followed by the 1905 The Joke and its Relation to the Unconscious (Der Witz und seine Beziehung zum Unbewußten). These are two major works concerning his metapsychological concepts, now printed in one unique edition.

1900 The Interpretation of Dreams (Die Traumdeutung) including the three forwards he wrote to different versions of it, followed by 5 other writings exclusively focused on Dreaming and Dream metapsychology. Together, this collection constitutes Freud's major works focused on Dream Analysis printed in one edition. It contains:

1930 "Civilization and its Discontents" (which is sometimes translated as The Discomfort in Culture) followed by his 1921 Mass Psychology and Ego Analysis (Massenpsychologie und Ich-Analyse). This collection constitutes Freud's major works focused on Ego-formation and cultural movements.

To Freud, the cost of civilization is the sacrifice of individual freedom and the perpetual struggle between the demands of society and the desires of the individual.

1939 Moses the Man and the Monotheistic Religion, his last published major work, followed by his 1927 The Future of an Illusion (Die Zukunft einer Illusion) and several other major works on religion. This collection constitutes Freud's major works focused on the critique of religion, which was a major conflict between Freud and Carl Jung. This contains a bizarre 1928 Pathography on Dostoevsky.

Writings on Cultural Mythology. 1912 Totem and Taboo, followed by several other works related to symbolic interpretation and cultural myth-making, printed in one edition for the first time.

1920 Beyond the Pleasure Principle (Jenseits des Lustprinzips) and related wrings on the antinomy of sexuality and morality. Here, Feuerbach's influence on Freud shines through as his Materialistic Epicureanism meets Hume's English Empiricism. This collection combines 4 major works on Sexual Ethics and MetaPsychological concepts into a single volume.

1905 Three Treatises (or essays) on Sexual Theory (Drei Abhandlungen zur Sexualtheorie in German) and related wrings on the sexuality. Here, Feuerbach's influence on Freud shines through as his Epicureanism meets Hume's English Empiricism. This collection combines 10 major works on the scientific nature of sexuality, gender and psycho-sexual formation into a single volume. His other works on Sexual Ethics and Metapsychological concepts are printed in a different volume.

1933 "Why War?" letter written to Einstein followed by related works on war and death. This edition contains the following works:

1933 Why War?
1915 Contemporary Notes on War and Death
1933 On a Worldview

1869. Die Geburt der Tragödie. Nietzsche's first major work, exploring the origins of Greek tragedy and the eternal Archetypal conflict between the Apollonian & Dionysian.

1876. Unzeitgemäße Betrachtungen. A large collection of essays criticizing contemporary culture and society, advocating for the revaluation of traditional values and individualism.

1878. Menschliches, Allzumenschliches. A series of essays on specific topics, including morality, religion, and psychology showcasing Nietzsche's move away from his earlier infatuation with Schopenhauer and Wagner.

1881. Morgenröte. A critical exploration of morality, religion, philosophy, and an attempt to establish a new, life-affirming philosophy to overcome Pessimism through the adoption of the metaphysical concept of the Will-To-Power.

1882. Die fröhliche Wissenschaft. A collection of aphorisms and poems, including Nietzsche's famous proclamation of the death of God, and exploring themes of amor fati and eternal recurrence.

1883. Also sprach Zarathustra. Nietzsche's most famous work, a novel presenting the philosopher-prophet Zarathustra's ideas on the Superman, the will to power, and the eternal recurrence.

1886. Jenseits von Gut und Böse. A critical exploration of morality and values, advocating for the transvaluation of all values and the embrace of the will to power.

1887. Zur Genealogie der Moral. A critical and genealogical analysis of the origins of morality, exploring the development of concepts such as good and evil and guilt and responsibility.

1889. Der Antichrist. A critique of Christianity and religion, advocating for the rejection of Christian values and the embrace of a new morality of the strong & superior replacing the “herd morality” of the weak.

1889. Götzen-Dämmerung. A critical exploration of contemporary culture and philosophy, advocating for a new, affirmative philosophy and the rejection of nihilism.

Melanchthon’s letters to a range of personalities including Luther, providing insight into his life, thoughts, and struggles during the Reformation era.

A pioneering work of systematic theology during the Reformation period. It outlined the basic beliefs of the Protestant movement, drawing from Scripture and early Christian theologians, and became a foundation for later Protestant theological works. The book was divided into sections or "commonplaces" covering topics such as the nature of God, Christology, justification by faith, and the role of the Church.

Core works on the governance and organization of the Protestant Church in the 16th century, attempting to solve the Antinominalism and adiaphora controversies, which are unsolved in Protestant circles today. Instructions on Visitations were guidelines for the proper conduct inspections of the churches and clergy carried out by church authorities.

“Historia de vita et actis Lutheri” or History of the Life and Acts of Dr. Martin Luther. Melanchthon mythologizes and inflates Luther’s life and works, portraying him as a courageous and faithful servant of God who had restored the true teachings of the Bible. This mythological work became an important source for understanding Luther's life and work, and it contributed to the spread of Luther's ideas throughout Europe.

These two documents are the primary confession of faith of the Lutheran Church, written by Philipp Melanchthon and presented to the Holy Roman Emperor Charles V in 1530, which set out the key Lutheran teachings and beliefs.

a collection of shorter works by Martin Luther, including sermons, letters, and essays, which offer insights into his beliefs and ideas on a wide range of topics such as theology, ethics, and church governance.

1813. Schopenhauer outlines his theory of the four different types of explanation or "sufficient reason" that can account for the existence of things in the world.

1818. Schopenhauer presents his metaphysical and ethical views, arguing that the world is fundamentally driven by an irrational, unceasing force he calls "will".

1844. Schopenhauer offers a critical analysis of other philosophers, including Kant, and explores themes such as the nature of art, the role of the individual, and the problem of evil.

"On the Basis of Morality" is a critique of Kant's moral philosophy, while "Attempt on Spirit-Seeing" explores the concept of supernatural or mystical experiences.

A collection of Schopenhauer's essays, published in two volumes in 1851. The essays cover a wide range of topics, including ethics, aesthetics, religion, and politics.

The second volume of Schopenhauer's essays. Schopenhauer also includes autobiographical reflections and critiques of other philosophers such as Hegel and Fichte.

A collection of Schopenhauer's shorter writings, including essays, lectures, and aphorisms. The volume contains a variety of topics, such as Schopenhauer's views on philosophy and literature, and his critique of the academic establishment.

This manuscript is Marx's Doctorate Thesis. It is one of the most critical texts to understand the foundation of Marx's political theories. Here he elaborates his initial, basic dialectical understanding of perception through a de-mysticized Epicurean Naturalism. This is an anachronistic re-interpretation of Epicurean Cosmology through the lens of a Hegelian triad.

Published posthumously in the 1930’s from his estate, these manuscripts are incomplete and were abandoned for larger projects he began to undertake with Engels. They survive only as fragments written between April and August 1844. Marx argues here that labor is the source of all value and that the capitalist system of private property and wage labor is exploitative and oppressive.

Originally printed in the journal Deutsch-Französische Jahrbiicher in Paris in 1844, this critical manuscript contains the famous phrase "Religion is the opium of the masses". Oddly enough, the full manuscript did not survive and is missing the first 39 pages, which have never been found. So this manuscript begins with the introduction, and then skips to paragraph 261. Marx's primary criticism of Hegel's Philosophy of Right is that it is abstract and ahistorical.

The Holy Family is Marx's first foray into building his dialectical materialism, while still attacking the modern Hegelians.The main title itself is mocking Bruno Bauer's "Pure Criticism", which Marx parodies with the nonsense "Critical Criticism". This is the first publication Engels and Marx published together, only one year after meeting in person in 1844.

On the Critique of Political Economy is a foundational text which was used to create Das Kapital in three bands (volumes) in 1867, 1885 and 1894. The work is primarily economic as it focuses on the value of commodities as both value and exchange value as a quantitative-qualitative measure of physical and abstract work.

Written across the years 1845 & 46, this collection of writings by Marx and Engels were published in the early 20th century from his estate. The bulk of these were written by Marx but some parts by Engels, Moses Hess, Joseph Weydemeyer and Roland Daniels. Die deutsche Ideologie is considered a key work in the development of historical materialism. Engels noted that this work contained his first sketch of Historical Dialectical Materialism

This is Marx's critique of a controversial French Socialist thinker Pierre-Joseph Proudhon. In this critique, Marx argues that Proudhon's theories are superficial and fail to understand the true nature of capitalist society and the class struggle that underlies it. Pierre-Joseph Proudhon was a French socialist thinker and the first person to call himself an "anarchist." He is best known for his principle that "property is theft."

The vast impact this work has had on world history is impossible to fully understand, Marx writes in the preface “At the present time it is undoubtedly the most widespread, the most international product of all socialist literature, the common program of many millions of workers of all countries from Siberia to California.”

This text is based on lectures from 1847 that Marx gave to the German Workers' Association in Brussels. It was originally published in five articles for a German magazine in 1849. The series was not fully printed due to the political situation, was eventually published separately in Zurich in 1884, and from there was distributed in a number of languages. This manuscript outlines Max's theories of wage labor.

The work is divided into three volumes, the first of which, published in 1867, focuses on the concept of commodity and the process of the creation of value. Marx argues that the value of a commodity is determined by the amount of socially necessary labor required to produce it. He writes: “The value of a commodity is determined by the socially necessary labor required to produce it.”

The second volume, published in 1885, focuses on the process of capital accumulation and the creation of surplus value through the exploitation of the working class. Marx argues that the capitalist obtains a profit by paying the worker less than the value of their labor, and that this exploitation of the worker is the source of the capitalist's profit. He writes: The capitalist obtains a profit by paying the worker less than the value of his labor, and the difference between the value of his labor and the wages he receives is the source of the capitalist's profit.

The third volume, published posthumously in 1894 by Engels, focuses on the historical development of capitalism, the credit system, and the world market. It also includes a critique of the various theories of crisis, and the prospects for the collapse of capitalism. Marx argues that capitalism is inherently unstable and prone to crisis, and that these crises will ultimately lead to the collapse of the capitalist system. He writes: “The conditions of capitalist production, in so far as they are not modified by the collective action of the proletariat, inevitably lead to the most outrageous squandering of labour-power and a reckless squandering of the social means of production.”

1842 Remarks on the new Prussian censorship instruction
1842 The Proceedings of the 6th Rhenish Parliament
1842 The Philosophical Manifesto of the Historical School of Law
1844 On the Jewish Question
1845 Theses on Feuerbach
1846 To Abraham Lincoln, President of the United States of America

Volume I - The original text with related writings of Luther

Volume II - Writings related to his core Nominalist anti-metaphysical position of claritas scriptura and the subsequent doctrine of Sola Scriptura.

Volume III - Luther’s writings relating to Predestination, especially his lengthy debate with Erasmus, translated from the Latin into English

Volume IV - Luther’s de-sacralization of churches and church functions, and the creation of secular authorities.

Volume V - Luther’s works relating to his and other early Lutheran confessions.

A critical text of the mythologization and veneration of Luther

Volume VII - All of Luther’s Sermons and personal letters