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explanations until there are no explanations, naming the experience as paranormal, but not necessarily an apparition. As Eglee states, 'If we've done a good job ruling out everything, we may just be left with something paranormal. That's it'. (Elgee, 2009) We cannot call something unexplainable by a name other than paranormal, or seemingly an apparition. Otherwise, it would be metaphorical to calling someone you don't know 'Bob'. You may assume it to be 'Bob', but he is just an unknown somebody until evidence proves otherwise. One problem that could 'be raised against any definition of the apparition' (Irwin, 1999, pg 243) is that it could be a hallucination. Unless witnesses by more than one sanitary person, an apparition could be a person's mind playing tricks on the so-called experient. Therefore, parapsychologists have gone from studying the apparition to studying the apparitional experience in order to 'adopt a phenomenological approach' (Irwin, 1999, pg 244) in the field of study.

According to Irwin, 'so-called ghosts are recurrent haunting apparitions, that is, the same figure is witnessed in the same location on a number of occasions often by a number of different experients'. (Irwin, 1999, 250) Here, we witness Irwin suggesting that for the figure to be a ghost, it has to be seen in the same location, more than once and by different witnesses. He also adds that 'some ghosts reportedly perform the same actions in the same location on each occasion they are experienced.' (Irwin, 1999, pg 244) He states that they appear real and solid as well as that their 'appearance changes as the experient moves around it. They occlude objects they move in front of and are occluded by objects they move behind.' (Irwin, 1999, pg 244) He also includes instances in which 'they may cast a shadow' or when 'the experient may perceive their reflection in a mirror'. (Irwin, 1999, 244) This disproves the 'transparent misty forms popularized in fiction' (Irwin, 1999, 244) Irwin states that most 'figures are experienced within 10 feet of the subject' and in 'the majority of cases (a€|) the figure is not recognized by the experient'. (Irwin, 1999, pg 247)

If an experience is defined as paranormal, is truly justifiable to be able to call the irregularity a ghost? Even Elgee proclaims, 'To take the next step and call a possibly paranormal photograph a picture of a ghost is a leap of faith that I, personally, can't swallow. A person can certainly make that statement, but at that point it becomes an opinion, a statement based on belief and faith.' (Elgee, 2009) He goes on to proclaim that, 'At that point, I can choose what I believe. There's simply no evidence backing it up.' (Elgee, 2009) Even in spirit communication there are points where the truth simply depends on faith. The medium could be lying, unless it is one of the rare instances where the medium received 'some skill the personality demonstrably possessed while alive but which the medium himself/herself does not have.' (Irwin, 1999, pg 177)

Ghost recognition is simply to irrational to be studied scientifically. As Elgee proclaims, 'ghost hunting doesn't lend itself to a well-controlled scientific experiment.' (Elgee, 2009) He goes on to state that, 'The methodologies are weak, the equipment used was never originally designed to detect ghosts, and it is nearly impossible to replicate the results.' (Elgee, 2009) Therefore, how can it be proved that ghosts ex±¾ÂÛÎÄÓÉÓ¢ÓïÂÛÎÄÍøÌṩÕûÀí£¬ÌṩÂÛÎÄ´úд£¬Ó¢ÓïÂÛÎÄ´úд£¬´úдÂÛÎÄ£¬´úдӢÓïÂÛÎÄ£¬´úдÁôѧÉúÂÛÎÄ£¬´úдӢÎÄÂÛÎÄ£¬ÁôѧÉúÂÛÎÄ´úдÏà¹ØºËÐĹؼü´ÊËÑË÷¡£

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