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Vellum” is another name for skin—at one point, philosophy was bound up in the stuff. I reached down to pick up James’s first edition of Samuel Clarke’s A Demonstration of the Being and Attributes of God, published in 1705, and gently fingered its cold white surface as if it were a sacred relic. The term “philosophical corpus” had never made sense until now. I turned the book over. Tenderly. It was a little body: skin wrapped around something beautiful and inexplicable. Putting it under my arm, I turned to the back corners of the library. Tucked away on one of the back shelves was Josiah Royce’s library: Descartes, Spinoza, Fichte, Mill, Dilthey, Lotze, Tarde, Boole. These books were filled with marginalia. I took a quick look at one of Royce’s jottings—something written in Greek about God and strife—but then grabbed the books that I could carry. I would think about marginalia later. This wasn’t just any set of books. It was the bridge between European and American philosophy. That afternoon at dusk I had the unshakable sense that I was missing the most important part of West Wind, and over the course of three years I saw that this premonition was more correct than I could have known. Instead
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