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2022, Shodh Drishti
Coleridge has exercised an enormous influence on modern critics. Including T.E. Hulme with whom modern criticism is said to originate, that one has little hesitation in giving assent to Hyman's significant remark that "the Biographia Literaria" published in 1817 is almost Bible of modern criticism." Saintsbury regards Coleridge as the greatest English critic and one of the three great critics in the history of literary criticism. In his stupendous work on the history of criticism he remarks that the Biographia Literaria "is among the few works which constitute the very Bible of criticism." He considers the great literary critics and excluding one after the other from the category of the greatest critics he pronounces: "So, then, there abide these three, Aristotle, Longinus and Coleridge," Although he hesitates to call Coleridge greater than Aristotle and Longinus, he nonetheless asserts that the former's "range is necessarily wider." He admits the great importance of Coleridge in the modern age; hence he aptly remarks, "For all, I believe, of these later days certainly for all whose mother tongue is English Coleridge is the critical author to be turned over by day and by night." This paper intends to establish Coleridge as a semiotic critic.
The written monument of Coleridge's critical work is contained in 24 chapters of Biographia Literaria (1815-17). In this critical disquisition, Coleridge concerns himself not only with the practice of criticism, but also, with its theory. In his practical approach to criticism, we get the glimpse of Coleridge the poet; whereas in theoretical discussion, Coleridge the philosopher came to the centre stage. In Chapter XIV of Biographia Literaria, Coleridge's view on nature and function of poetry is discussed in philosophical terms. The poet within Coleridge discusses the difference between poetry and prose, and the immediate function of poetry, whereas the philosopher discusses the difference between poetry and poem. He was the first English writer to insist that every work of art is, by its very nature, an organic whole. At the first step, he rules out the assumption, which, from Horace onwards, had wrought such havoc in criticism, that the object of poetry is to instruct; or, as a less extreme form of the heresy had asserted, to make men morally better.
Asian Social Science, 2010
The present paper is an attempt to explore Coleridge's critical potentialities and significant contributions to literary theory and criticism. The first question that will be stressed here is the reasons, conscious and unconscious alike, that have driven a leading romantic poet of his caliber to shift from verse writing to devote his time almost exclusively to criticism, public culture, religion or politics. Of equal interest is the nature of his critical enterprise whether theoretical or practical and its intellectual, epistemological and artistic foundations. The final section is a general view of the impact his critical writings have left on the literary scene and the different reactions writers hold toward his practices.
2018
In Owen Barfield’s comprehensive account of the corresponding parts of Coleridge’s philosophy, he held that Coleridge’s ‘later views are for the most part implicit in the earlier’. Only when the vital presupposition of polarity, as stressed by Barfield, is duly acknowledged can Volume 1 of Biographia Literaria be read as a successful philosophical enquiry that, far from being limited by its ‘unfinished’ state, leads into a vast web of hermeneutic concerns.
Coleridge's 1817 text Biographia Literaria was one of his later publications that delved into a variety of topics, ranging from autobiographical anecdotes to literary criticism and metaphysical arguments about the self and reality. Coleridge was better known as a poet in his earlier days when he, along with his friend William Wordsworth, had published Lyrical Ballads in 1798. A couple of decades later, Coleridge began writing the Biographia Literaria initially as a preface to a collection of his poems, but it soon became large enough to be published as an independent text in two volumes. 1 Among the principal themes of this text is Coleridge's disagreements with Wordsworth's theory of poetic diction and the idea of a lack of significant differences between poetry and prose. Coleridge's close friendship with Wordsworth had already ended in 1810, but it was in the Biographia that he first published his differences from Wordsworth in literary criticism. 2 This critique is closely tied to a second theme in the Biographia, which is Coleridge's theory of "imagination" as a vital and voluntary force that is embodied in poetic language in opposition to the mechanical combinative power called "fancy." Coleridge's emphasis on the active force of imagination supported his broader idealistic theological framework that opposed the materialism of philosophies arguing for the primacy of empirically observable phenomena. The Biographia combines these philosophical elements with eclectic personal anecdotes in a memoir form.
Colloquium III, 2016
This article dwells on Coleridge's prose to understand his negotiation of the problem of representing essences, rather than things, a crucial concern of the poet. He saw himself as a communicator of ideas, bringing to life the readers' imagination through a language that is close to the language of dreams, that is, associative and non-linear . In this article I discuss passages from Biographia Literaria, Aids to Reflection, Lay Sermons and Notebook entries to elucidate my understanding of his ideas.
Routledge Encyclopaedia of Philosophy, 2021
Introduction. In addition to being one of the finest poets of the Romantic generation, Samuel Taylor Coleridge (1772-1834) was a philosopher, theologian, and literary theorist whose work exerted a profound influence upon nineteenth-century thought in Britain and America. For John Stuart Mill, Coleridge's cultural conservatism formed a necessary counterweight to the radical utilitarianism of Jeremy Bentham; for Newman and the Oxford movement, his treatments of conscience and the Trinity in his philosophical theology were of immense significance, while for Ralph Waldo Emerson, Coleridge's idealism reconceived the relationship between mind and nature in ways that would become fundamental to the American Transcendentalist movement. Coleridge borrowed freely (though not always transparently) from philosophical sources, especially German idealism, and his thought combines elements of transcendentalism, Platonism, and Christian theology. 1. Coleridge, S.T. (1969-2002) The Collected Works of Samuel Taylor Coleridge, ed. Kathleen Coburn, et al. 16 vols., Princeton University Press / Routledge. This is the standard edition for Coleridge's published works. Volumes of philosophical interest are included in the list below. Coleridge, S.T. (1995) Aids to Reflection, ed. John Beer, Princeton University Press. Published in 1825, this is a collection of commentaries and aphorisms on the 17th-century divine Archbishop Leighton. It stresses the importance of personal revelation and develops Kant's distinction between Reason and Understanding. Coleridge, S.T. (1983) Biographia Literaria, eds. James Engell and Walter Jackson Bate, 2 vols., Princeton University Press. Published in 1817, Coleridge's principal philosophical work is part autobiography, part metaphysical treatise, and part literary criticism. In it, he sets out his ideas on German idealism, ancient philosophy, the poetry and poetics of Wordsworth, and his theories of imagination and poetic language. Coleridge, S.T. (1969) The Friend, ed. Barbara E. Rooke, 2 vols., Princeton University Press. Coleridge's periodical journal published originally in 1809-1810, revised in 1812, and reissued in 1818 as a three-volume rifacimento with the subtitle: 'A Series of Essays in Three Volumes to Aid in The Formation of Fixed Principles in Politics, Morals, and Religion with Literary Amusements Interspersed.'
Journal of The History of Ideas, 1999
Studies in English, New Series, 1980
Analysis, observations, and quotations on Biographia Literaria, The Statesman's Manual, Shakespearean Criticism, and On Poesy or Art. I highlight Coleridge's definitions of critical terms (like poetry and imagination) and compare his friendship with Wordsworth to the friendship of J.R.R. Tolkien and C.S. Lewis.
JOURNAL OF AESTHETICS AND PHENOMENOLOGY, 2024
This short book defends the respectable thesis that British romantic poet and philosopher S.T.Coleridge pursued a phenomenology, incipient though comparable to Edmund Husserl’s,that led to his “transcendental system of poetic composition and critique” (2). Arguing forshelf-space for his book, Tom Marshall mentions studies that overlook the Coleridgeanconnection to phenomenology, yet he constructs his thesis in a way that sidesteps the manyworks on Coleridge that refer to major phenomenologists (e.g. Staples, “Rebirth of anEnigma”; Uehlein, Die Manifestation; Larkin, “Coleridge Conversing”; Jacobs,“Phenomenology and Revolutionary Romanticism”). Others have studied Coleridge’s phe-nomenology on its own terms, such as Rei Terada’s “Phenomenality and Dissatisfaction”,Kazuko Oguro’s excellent “From Sight to Insight”, and, if I may, my chapters (with somereference to Heidegger) on Coleridgean “Aesthetic Contemplation” and “Poetic Life-Writing”(Cheyne, Coleridge’s Contemplative Philosophy, 84–124)
Le Simplegadi
Coleridge and Contemplation, brilliantly edited by Peter Cheyne, with a Foreword by Baroness Mary Warnock, is a thorough and comprehensive collection of essays by renowned scholars from different research backgrounds who put together their varied expertise to scrutinise Coleridge's philosophical, poetic, scientific and metaphysical thoughts (in poetry and prose) from a wide range of perspectives, but with a main focus centred on the idea of contemplation/meditation in his opus. The book acknowledges Coleridge's original and innovative work and constant and tireless study of the human being, from philosophy to many branches of what was to become 'science', from religion to politics, including Hinduism and the French Revolution, from Classical to musical, medical and physiological studies, including the workings of the psyche, often anticipating later psychology. Indeed, in studying the side-effects of laudanum on his mind and body, as Knight mentions, he was a "careful follower of his symptoms and coiner of the word 'psychosomatic'" (91). Coleridge and Contemplation is divided into four parts, beginning with an in-depth analysis of Coleridge's "Poetics and Aesthetics" (Part I), with contributions on contemplation,
International Journal for the Study of the Christian Church, 2020
2017
In his philosophical writings, Coleridge increasingly developed his thinking about imagination, a symbolizing precursor to contemplation, to a theory of contemplation itself, which for him occurs in its purest form as a manifestation of ‘Reason’. Coleridge is a particularly challenging figure because he was a thinker in process, and something of an omnimath, a Renaissance man of the Romantic era. The dynamic quality of his thinking, the ‘dark fluxion’ pursued but ultimately ‘unfixable by thought’, and his extensive range of interests make essential an approach that is philosophical yet also multi-disciplinary. This is the first collection of essays to be written mainly by philosophers and intellectual historians on Coleridge’s mature philosophy. With a foreword by Baroness Mary Warnock, and original essays on Coleridge and Contemplation by prominent philosophers such as Sir Roger Scruton, David E. Cooper, Michael McGhee, and Andy Hamilton, this volume provides a stimulating collection of insights and explorations into what Britain’s foremost philosopher-poet had to say about the contemplation that he considered to be the highest of the human mental powers. The essays by philosophers are supported by new developments in philosophically minded criticism from Coleridge scholars in English departments, including Jim Mays, Kathleen Wheeler, and James Engell. They approach Coleridge as an energetic yet contemplative thinker concerned with the intuition of ideas and the processes of cultivation in self and society. Other essays, from intellectual historians and theologians, clarify the historical background, and ‘religious musings’, of Coleridge’s thought regarding contemplation.
Aeon, 2021
Though far more often remembered as a poet, Coleridge's theory of ideas was spectacular in its originality and bold reach. Samuel Taylor Coleridge (1772–1834) stands tall in the cultural pantheon for a few world-famous poems. It is less well known that in his own lifetime, and in the decades following his death, this canonical poet had an equal reputation as a philosopher. This article introduces key elements of Coleridge's philosophy in outline, including his theory of ideas, the polar philosophy, and his dynamic idealism, which sees matter as arising from a clash of opposed forces, themselves derived from more originary powers or ideas.
2020
In his celebrated book After Virtue Alasdair MacIntyre asks the reader to imagine a world where the language of science has been handed down in a fragmentary fashion so that one becomes an intellectual archaeologist, not only providing links between key terms and concepts but also fitting these terms to the modern world of scientific discourse. In many respects this is akin to what Peter Cheyne has accomplished in his book Coleridge's Contemplative Philosophy; Coleridge has been reinvented for a new range of students and scholars. This is no minor claim. The philosophical Coleridge has hitherto been received as a fragmented romantic (with kinder readings suggesting connections with the Frühromantiker), a plagiarist of Schelling, or a British footnote to the German idealist tradition, with a consensus regarding his importance in introducing the Idealist system of philosophy to Britain. However, more recently, thinkers such as Gregory, Hamilton, Kooy, Struwig, Flores and Wheeler have glossed major issues regarding Coleridge's self-proclaimed ideal realism. Moreover, the idea of philosophical romanticism has gained currency in terms of the continuing importance of both the idealist and the romantic traditions in addressing current issues in areas as diverse as aesthetics, social policy, theology and cultural theory. In light of recent scholarly developments and subsequent to his edited volume Coleridge and Contemplation (2017), Cheyne's newest monograph is possibly the most impressive attempt so far at articulating a comprehensive architectonic of Coleridge's often fragmented oeuvre, while also in bringing Coleridge back squarely into the fold as a key thinker with contemporary relevance. The monograph clearly lays out this architectonic structure, dealing in turn with formative concepts such as the translucent/transparent contemplation of ideas, the lux/lumen distinction of reason and Coleridge's further development of Platonic noetic ideas. It also deftly introduces concepts such as energic/energetic as subsidiaries to his overall schema of higher and lower reason. The signal claim is that the ascent to noetic ideas is acquired indirectly through the imagination and involving a higher level, through inchoate contemplation. The fruitfulness of this approach to Coleridge's thought is that rather than seeing it in a poststructuralist-and generally aporetic sense-one can read Coleridge as describing an ascent to the higher ideas of reason (freedom, ethics, the will), through a process of contemplation that charters an a
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