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Samuel Taylor Coleridge & William Wordsworth were both poets. Their vision of expression and poetic philosophy was quite different, and they used verbal references in a new style. Coleridge wrote poetry of difficult matter, and some of them were supernatural. Wordsworth was more or less more philosophical with his pen.Throughout his life Coleridge remained an “evangelical “mystic”. The religious thought of Coleridge is discussed in the light of his growth from Unitarianism and pantheism to orthodox Christianity; he returned to the Church of England because of strictly religious considerations.The two poets collaborated on several projects, like “The Rime of the Ancient Mariner,” mostly the work of Coleridge; and “Lyrical Ballads,” an attempt, largely Wordsworth’s, to turn away from “elaborate and swelling language.” From the outset, they envisaged a great poem that, as later balladeers might put it, was …
- The Transformative Power of the Imagination. Coleridge believed that a strong, active imagination could become a vehicle for transcending unpleasant circumstances. …
- The Interplay of Philosophy, Piety, and Poetry. …
- Nature and the Development of the Individual.
Contents
What were Samuel Taylor Coleridge’s beliefs?
Throughout his life Coleridge remained an “evangelical “mystic”. The religious thought of Coleridge is discussed in the light of his growth from Unitarianism and pantheism to orthodox Christianity; he returned to the Church of England because of strictly religious considerations.
What do Coleridge’s poems focus on?
- The Transformative Power of the Imagination. Coleridge believed that a strong, active imagination could become a vehicle for transcending unpleasant circumstances. …
- The Interplay of Philosophy, Piety, and Poetry. …
- Nature and the Development of the Individual.
What did Samuel Coleridge and Wordsworth?
The two poets collaborated on several projects, like “The Rime of the Ancient Mariner,” mostly the work of Coleridge; and “Lyrical Ballads,” an attempt, largely Wordsworth’s, to turn away from “elaborate and swelling language.” From the outset, they envisaged a great poem that, as later balladeers might put it, was …
What is Samuel Taylor Coleridge known for?
Coleridge is arguably best known for his longer poems, particularly The Rime of the Ancient Mariner and Christabel.
On what ground does Coleridge primarily differ with Wordsworth in the context of their understanding of Romantic poetry?
Although he did focus on God through nature as a pantheist, Wordsworth differed from Coleridge in that he did emphasize religious symbolism. The poem Spots in the Sun is an example of how Coleridge incorporated God into his poetry.
What are the similarities of Wordsworth and Coleridge?
Both poets focused upon the impact of nature and spirituality in life. The poetry, for each, was filled with imagery that reflected the importance of nature in man’s life. The poetry book Lyrical Ballads (1798) was a collaboration on the part of both Coleridge and Wordsworth.
What was Samuel Taylor Coleridge writing style?
As a matter of fact, Coleridge uses “conversational style” in his poems. The use of conversational style in poetry is a practice to keep up to the ideals of the Romantic Movement, which states that poetry should be written about and for common readers.
How did Coleridge describe nature in his poetry?
He believed that nature was “”the eternal language which God utters””, therefore conecting men, nature and the spiritual together. In his poetry, Coleridge used his philosophy to to explore wider issues through the close observation of images and themes relating to the natural world.
What is a comparative analysis of Wordsworth and Coleridge in poetry?
Wordsworth and Coleridge are both groundbreaking poets whose poetry rejects Neoclassic subjects and form. However, Wordsworth’s most famous poetry emphasizes simple and everyday interactions with nature, while Coleridge’s is most famous for its emphasis on the dreamlike and supernatural.
Which are the works of Wordsworth and Coleridge in the Romantic period?
Their opposing spirits pushed and pulled against each other that year, unleashing some of the most celebrated poems in the English language, from Coleridge’s “Kubla Khan” and “The Rime of the Ancient Mariner” to Wordsworth’s “We Are Seven” and “Tintern Abbey.” Their time together culminated in the publication of …
Why did Coleridge and Wordsworth split?
Richard Holmes, the Coleridge biographer who researched the film, put forward a number of issues between the pair, some of them related to their work and others of a more personal nature. He claims that Wordsworth was a bully, uninterested in helping or saving his friend.
What are the different views expressed by Coleridge in his Biographia Literaria XIV about imagination and fancy discuss?
Coleridge regards fancy to be the inferior to imagination. It is according to him a creative power. It only combines different things into different shapes, not like imagination to fuse them into one. According to him, it is the process of “bringing together images dissimilar in the main, by source”.
Why is Coleridge a romantic poet?
2.1.
Coleridge was a co-founder of Romanticism in English literature. In his rich romantic imagination, suggestiveness, symbolism, love of nature, fascination for the remote, treatment of the supernatural, medievalism, love of music, and the dream quality of his poetry, Coleridge is a Romantic poet up to every inch.
What was the quote from Samuel Taylor Coleridge?
Friendship is a sheltering tree. The love of a mother is the veil of a softer light between the heart and the heavenly Father. The happiness of life is made up of minute fractions – the little, soon forgotten charities of a kiss or a smile, a kind look or heartfelt compliment.
What did the romantics think about imagination?
The Romantics tended to define and to present the imagination as our ultimate “shaping” or creative power, the approximate human equivalent of the creative powers of nature or even deity. It is dynamic, an active, rather than passive power, with many functions. Imagination is the primary faculty for creating all art.
What are the style of Samuel Taylor Coleridge?
As a matter of fact, Coleridge uses “conversational style” in his poems. The use of conversational style in poetry is a practice to keep up to the ideals of the Romantic Movement, which states that poetry should be written about and for common readers.
What is the theme of the poem Kubla Khan?
The major theme of Kubla Khan is the effects of the dream of the romantic and mysterious on the poet’s mind or the whole being. Then, there is the theme of man’s interaction with nature and the power of the poet’s imagination.
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Faith and reason in Samuel Taylor Coleridge – Durham e-Theses
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How does samuel taylor coleridge’s work differ from william wordsworth’s? wordsworth was more interested in supernatural forces. wordsworth’s works are simpler and easier to read. coleridge’s poems
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How does samuel taylor coleridges work differ from william wordsworths
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How does Wordsworth’s work differ from Coleridge’s
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Faith and reason in Samuel Taylor Coleridge
Dahl, E. J. (1957) Faith and reason in Samuel Taylor Coleridge. Doctoral thesis, Durham University.
Abstract
The essential features of the theology of S.T. Coleridge are discussed on the basis of both his published and unpublished work. The development of his thought after the publication of the Aids to Reflection is taken into account. A comprehensive investigation of Coleridge’s distinction between the Reason and the Understanding, upon which his theology was based, shows that this distinction, as well as his division of Reason into practical and theoretic Reason, was not Kantian, but’ -was the Platonic distinction between that which pertains to the sense and that which pertains to the super sensible, between an intuitive and discursive manner of attaining knowledge. An attempt is made to explain why Coleridge had such a high regard for Kant that he borrowed much of his terminology, but yet deserted the whole spirit of his thought, and never considered himself a follower of the critical philosophy. Throughout his life Coleridge remained an “evangelical “mystic”. The religious thought of Coleridge is discussed in the light of his growth from Unitarianism and pantheism to orthodox Christianity; he returned to the Church of England because of strictly religious considerations. Luther was Coleridge’s greatest hero and authority, and Coleridge considered that he had taken up his mantle as reformer and theologian. He would complete Luther’s thought. To the conceptual language of Luther’s motif of justification by faith, Coleridge added the dynamic language of “being-in-Christ”, thus forming a synthesis between imputed and imparted righteousness. Coleridge was certain that Luther never meant the idea of justification to he merely notional or forensic, and never for a minute doubted that he walked in the spirit of his master. Because of his insistence that all revelation was immediate, Coleridge had a difficult time finding the right niche in his theology for history. His relationship with Edward Irving, which led to a sort of crisis in his ideas on history and Biblical interpretation, is discussed together with these topics.
Coleridge’s Poetry: Themes
The Transformative Power of the Imagination
Coleridge believed that a strong, active imagination could become a vehicle for transcending unpleasant circumstances. Many of his poems are powered exclusively by imaginative flights, wherein the speaker temporarily abandons his immediate surroundings, exchanging them for an entirely new and completely fabricated experience. Using the imagination in this way is both empowering and surprising because it encourages a total and complete disrespect for the confines of time and place. These mental and emotional jumps are often well rewarded. Perhaps Coleridge’s most famous use of imagination occurs in “This Lime-Tree Bower My Prison” (1797), in which the speaker employs a keen poetic mind that allows him to take part in a journey that he cannot physically make. When he “returns” to the bower, after having imagined himself on a fantastic stroll through the countryside, the speaker discovers, as a reward, plenty of things to enjoy from inside the bower itself, including the leaves, the trees, and the shadows. The power of imagination transforms the prison into a perfectly pleasant spot.
The Interplay of Philosophy, Piety, and Poetry
Coleridge used his poetry to explore conflicting issues in philosophy and religious piety. Some critics argue that Coleridge’s interest in philosophy was simply his attempt to understand the imaginative and intellectual impulses that fueled his poetry. To support the claim that his imaginative and intellectual forces were, in fact, organic and derived from the natural world, Coleridge linked them to God, spirituality, and worship. In his work, however, poetry, philosophy, and piety clashed, creating friction and disorder for Coleridge, both on and off the page. In “The Eolian Harp” (1795), Coleridge struggles to reconcile the three forces. Here, the speaker’s philosophical tendencies, particularly the belief that an “intellectual breeze” (47) brushes by and inhabits all living things with consciousness, collide with those of his orthodox wife, who disapproves of his unconventional ideas and urges him to Christ. While his wife lies untroubled, the speaker agonizes over his spiritual conflict, caught between Christianity and a unique, individual spirituality that equates nature with God. The poem ends by discounting the pantheist spirit, and the speaker concludes by privileging God and Christ over nature and praising them for having healed him from the spiritual wounds inflicted by these unorthodox views.
Nature and the Development of the Individual
Coleridge, Wordsworth, and other romantic poets praised the unencumbered, imaginative soul of youth, finding images in nature with which to describe it. According to their formulation, experiencing nature was an integral part of the development of a complete soul and sense of personhood. The death of his father forced Coleridge to attend school in London, far away from the rural idylls of his youth, and he lamented the missed opportunities of his sheltered, city-bound adolescence in many poems, including “Frost at Midnight” (1798). Here, the speaker sits quietly by a fire, musing on his life, while his infant son sleeps nearby. He recalls his boarding school days, during which he would both daydream and lull himself to sleep by remembering his home far away from the city, and he tells his son that he shall never be removed from nature, the way the speaker once was. Unlike the speaker, the son shall experience the seasons and shall learn about God by discovering the beauty and bounty of the natural world. The son shall be given the opportunity to develop a relationship with God and with nature, an opportunity denied to both the speaker and Coleridge himself. For Coleridge, nature had the capacity to teach joy, love, freedom, and piety, crucial characteristics for a worthy, developed individual.
The Friendship: Wordsworth and Coleridge
Southey seconded Dorothy Wordsworth’s observation that by this time the once mercurial Coleridge did “nothing but read,” adding that he had accumulated “knowledge equal to that of any man living.” Far from admiring this achievement, Southey lamented that Coleridge’s “body of sound philosophy” would “perish with him.” This is harsh, considering he produced enduring poems, journals and criticism. But it is perhaps true to say that he belongs to that curious class of writers remembered for conversation.
“The Friendship” takes more than 150 pages to get to the friendship. Sisman, the author of an earlier biography of James Boswell, sets up the story with a vivid description of Wordsworth’s excitement at the French Revolution, which he witnessed firsthand and hoped would spread to Britain. His vision, “That if France prospered good men would not long / Pay fruitless worship to humanity,” has acquired a sinister nuance in the centuries since. While first believing that nothing must stand in the path of “Liberty,” Wordsworth later felt that the severed heads rolling across the Place de la Concorde did, after all, get in the way. His reconciliation to monarchism was perfected in 1843 when he succeeded Southey as poet laureate to Queen Victoria.
The young Coleridge was equally radical in politics, at a time when sedition, real or imagined, was punishable by imprisonment, transportation to Australia or death. The range of his outrage, like that of his table talk, was wide: from the slave trade to the “recently introduced hair-powder tax” (you paid a guinea for the privilege). He and Southey promoted the principles of “Pantisocracy,” a utopian philosophy that included “republicanism and philanthropy, notions of pastoral simplicity” and greater equality of the sexes. Recognizing the impossibility of attaining their ideals in England, they planned to settle in America, “on the Susquehanna … because, as Coleridge later said, he liked the name.”
It is always easier to make dissension and war more engaging to a reader than friendship and peace, so it is not surprising that Sisman’s book is most alive at the beginning and at the end, when the two eminences are first young and fierce, then quarreling over literary and personal matters. The Wordsworths never could approve of Coleridge’s neglect of his wife to pursue Sara Hutchinson (whose sister Mary became Mrs. William Wordsworth), even though they had little fondness for Sara Coleridge. The story of how she cared for their dying son Berkeley while Coleridge was in Germany, then was reduced to borrowing money, all the time urged by a friend “not to distract her husband from his studies by telling him of Berkeley’s death,” takes the modern breath away.
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