Aids to Reflection


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Coleridge, Philosophy and Religion


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Coleridge's relation to his German contemporaries constitutes the toughest problem in assessing his standing as a thinker. For the last half-century this relationship has been described, ultimately, as parasitic. As a result, Coleridge's contribution to religious thought has been seen primarily in terms of his poetic genius. This book revives and deepens the evaluation of Coleridge as a philosophical theologian in his own right. Coleridge had a critical and creative relation to, and kinship with, German Idealism. Moreover, the principal impulse behind his engagement with that philosophy is traced to the more immediate context of English Unitarian-Trinitarian controversy of the eighteenth and nineteenth centuries. The book re-establishes Coleridge as a philosopher of religion and as a vital source for contemporary theological reflection.




Samuel Taylor Coleridge


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The Critical Heritage gathers together a large body of critical sources on major figures in literature. Each volume presents contemporary responses to a writer's work, enabling student and researcher to read the material themselves.




AIDS to Reflection


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Samuel Taylor Coleridge's Confessions of an Inquirer


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Samuel Taylor Coleridge was born on October 21st, 1772 in Ottery St Mary, Devon, England. As a young child he was an early and devoted reader having no time for play or sports. After his father died in 1781, 8-year-old Samuel was sent to Christ's Hospital, a charity school founded in the 16th century in Greyfriars, London, where he remained throughout childhood, studying and writing poetry. In December 1793, he enlisted in the Royal Dragoons using the name "Silas Tomkyn Comberbache." His brothers arranged for his discharge a few months later under the reason of "insanity" and he was readmitted to Jesus College, though never to receive a degree. At the university, he was introduced to political and theological ideas including those of the poet Robert Southey. Coleridge made plans to establish a journal, The Watchman, to be printed every eight days in order to avoid a weekly newspaper tax. Coleridge studied German and, after his return to England, translated the dramatic trilogy Wallenstein by the German Classical poet Friedrich Schiller into English. In 1800, he returned to England and shortly thereafter settled with his family and friends at Keswick in the Lake District of Cumberland to be near Grasmere, where Wordsworth had moved. Soon, however, he was beset by marital problems, illnesses, increased opium dependency, tensions with Wordsworth, and a lack of confidence in his poetic powers, all of which fuelled the composition of Dejection: An Ode and an intensification of his philosophical studies. Between 1810 and 1820, this "giant among dwarfs," as he was often considered by his contemporaries, gave a series of lectures in London and Bristol. Much of Coleridge's reputation as a literary critic is founded on the lectures that he undertook in the winter of 1810-11 which were sponsored by the Philosophical Institution and given at Scot's Corporation Hall off Fetter Lane, Fleet Street. These lectures were heralded in the prospectus as "A Course of Lectures on Shakespeare and Milton, in Illustration of the Principles of Poetry." Coleridge's ill-health, opium-addiction problems, and somewhat unstable personality meant that all his lectures were plagued with problems of delays and a general irregularity of quality from one lecture to the next. Furthermore, Coleridge's mind was extremely dynamic and his personality was spasmodic. Coleridge often failed to prepare anything but the loosest set of notes for his lectures and regularly entered into extremely long digressions which his audiences found difficult to follow. However, the lecture on Hamlet given on 2 January 1812 was considered the best and has influenced Hamlet studies ever since. In 1817, Coleridge, with his addiction worsening, his spirits depressed, and his family alienated, took residence in the Highgate home of the physician James Gillman. Gillman was partially successful in controlling the poet's addiction. Colerdige remained there for the rest of his life, and the house became a place of literary pilgrimage. In Gillman's home, he finished his major prose work, the Biographia Literaria (1817), a volume composed of 23 chapters of autobiographical notes and dissertations on various subjects, including some incisive literary theory and criticism. He composed much poetry here and had many inspirations - a few of them from opium overdose. Perhaps because he conceived such grand projects, he had difficulty carrying them through to completion, and he berated himself for his "indolence." It is unclear whether his growing use of opium (and the brandy in which it was dissolved) was a symptom or a cause of his growing depression. He published other writings while he was living at the Gillman home, notably Sibylline Leaves (1817), Aids to Reflection (1825), and Church and State (1826). He died in Highgate, London on 25 July 1834 as a result of heart failure compounded by an unknown lung disorder, possibly linked to his use of opium.




Reflecting Senses


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The Statesman's Manual


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Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: if he has not from his own personal experience discovered, the (a) sufficiency of the Scriptures in all knowledge requisite for a right performance of his duty as a man and a Christian. Of the labouring classes, who in all countries form the great majority of the inhabitants, more than this is not demanded, more than this is not perhaps generally desire- able?( They are not sought for in public counsel, nor need they be found where politic sentences are spoken.?It is enough if every one is wise in the working of his own craft: so best will they maintain the state of the world. But you, my friends, to whom the following pages are more particularly addressed as to men moving in the higher class of society: ?You will, I hope, have availed yourselves of the ampler means entrusted to you by God's providence, to a more extensive study and a wider use of his revealed will and word. From you we have a right to expect a sober and meditative accomoda- tion to your own times and country of those important truths declared in the inspired writings ( for a thousand generations/ and of the awful examples, belonging to all ages, by which those truths are at once illustrated and confirmed. Would you feel conscious that you had shewn yourselves unequal to your station in society?would you stand degraded in your own eyes; if you betrayed an utter want of information respecting the acts of human sovereigns and legislators? And should you not much rather be both ashamed and afraid to know yourselves inconversant with the acts and constitutions of God, whose law executeth itself, and whose Word is the foundation, the power, and the life of the universe ? Do you hold it a requisite of your rank to shew yourselves inquisitive concerning the expectations and plans of statesmen and state-counsellors?..




Coleridge’s Sublime Later Prose and Recent Theory


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This book explores the sublime in Samuel Taylor Coleridge’s later major prose in relation to more recent theories of the sublime. Building on the author’s previous monograph Sublime Coleridge: The Opus Maximum, this study focuses on sublime theory and discourse in Coleridge’s other major prose texts of the 1820s: Confessions of an Inquiring Spirit (wr. 1824), Aids to Reflection (1825), and On the Constitution of the Church and State (1829). This book thus ponders the constellations of aesthetics, literature, religion, and politics in the sublime theory and practice of this central Romantic author and three of his important successors: Julia Kristeva, Theodor Adorno, and Jacques Rancière.