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Alternately titled the "Assertion of Religion," "the great work," "Logosophia," magnum opus, and the Opus Maximum, Samuel Taylor Coleridge's philosophical assertion of religion was often regarded as the work that would determine his permanent contribution to the history of ideas. Despite endless preparatory studies, however, Coleridge's plan to develop a unified system, drawing from philosophy, literature, theology, history, and the natural sciences, remained incomplete at his death. Coleridge's Assertion of Religion contains the first collection of original scholarship on the newly published Opus Maximum. While the language of the Opus Maximum is often complex and fragmentary, the essays in this volume open new avenues for future discussion of pivotal themes in Coleridge's writings, including careful analysis of Coleridge's conception of God and the Trinity, the human will, his relationship to Neoplatonism, and his unique defense of the human self through the connection between a mother and a child. The volume thereby contributes to the ongoing assessment of Coleridge's contribution to nineteenth-century Romanticism and his place in the history of ideas.
Barbeau reconstructs the system of religion that Coleridge develops in Confessions of an Inquiring Spirit (1840). Coleridge's late system links four sources of divinity the Bible, the traditions of the church, the interior work of the Spirit, and the inspired preacher to Christ, the Word. In thousands of marginalia and private notebook entries, Coleridge challenges traditional views of the formation and inspiration of the Bible, clarifies the role of the church in biblical interpretation, and elucidates the relationship between the objective and subjective sources of revelation. In late writings that develop a robust system of religion, Coleridge conveys his commitment to biblical wisdom.
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.
"The ambivalent curiosity of the young poet Samuel Taylor Coleridge (1772-1834) towards Plato - 'but I love Plato - his dear gorgeous nonsense!' - soon developed into a philosophical project, and the mature Coleridge proclaimed himself a reviver of Plato's unwritten or esoteric 'systems'. James Vigus's study traces Coleridge's discovery of a Plato marginalised in the universities, and examines his use of German sources on the 'divine philosopher', and his Platonic interpretation of Kant's epistemology. It compares Coleridge's figurations of poetic inspiration with models in the Platonic dialogues, and investigates whether Coleridge's esoteric 'system' of philosophy ultimately fulfilled the Republic's notorious banishment of poetry."
Thomas Owens explores exultant visions inspired by Wordsworth's and Coleridge's scrutiny of the night sky, the natural world, and the domains of science. He examines a set of scientific patterns which the poets used to express ideas about poetry, religion, criticism, and philosophy, and sets out the importance of analogy in their creative thinking.
It has long been accepted that when Samuel Taylor Coleridge rejected the Unitarianism of his youth and returned to the Church of England, he did so while accepting a general Christian orthodoxy. Christopher Corbin clarifies Coleridge’s religious identity and argues that while Coleridge’s Christian orthodoxy may have been sui generis, it was closely aligned with moderate Anglican Evangelicalism. Approaching religious identity as a kind of culture that includes distinct forms of language and networks of affiliation in addition to beliefs and practices, this book looks for the distinguishable movements present in Coleridge’s Britain to more precisely locate his religious identity than can be done by appeals to traditional denominational divisions. Coleridge’s search for unity led him to desire and synthesize the "warmth" of heart religion (symbolized as Methodism) with the "light" of rationalism (symbolized as Socinianism), and the evangelicalism in the Church of England, being the most chastened of the movement, offered a fitting place from which this union of warmth and light could emerge. His religious identity not only included many of the defining Anglican Evangelical beliefs, such as an emphasis on original sin and the New Birth, but he also shared common polemical opponents, appropriated evangelical literary genres, developed a spirituality centered on the common evangelical emphases of prayer and introspection, and joined Evangelicals in rejecting baptismal regeneration. When placed in a chronological context, Coleridge’s form of Christian orthodoxy developed in conversation with Anglican Evangelicals; moreover, this relationship with Anglican Evangelicalism likely helped facilitate his return to the Church of England. Corbin not only demonstrates the similarities between Coleridge’s relationship to a form of evangelicalism with which most people have little familiarity, but also offers greater insight into the complexities and tensions of religious identity in late eighteenth and early nineteenth century Britain as a whole.
This book, a guide to studying religion, has two parts. The first or historical part traces the rise of the academic study of religion from the early nineteenth century to the present day. Primary attention is given to the relation of studying religion to Romanticism and to its contrary relations to principal characteristics of Western modernity, especially its rational and materialist emphases. The second part of the book addresses matters that present uncertainties, problems, and even tensions within the field, such as, what is or should be meant by referring to some persons or groups as religious, why religion is so often a cause of tensions and even conflicts both within and between religious groups and between them and the increasingly nonreligious or secular quality of modern Western culture, and the problem that arises for the field by reason of scholars who, on one side, are themselves religious and who, on the other side, are nonreligious or secular. The book places this final difficulty, the difference and often the tension between religious and nonreligious approaches to the study of religion, in the role of a unifying theme of the book and offers a way by which this problem can be addressed and to a considerable degree reduced.
"A complex critical portrait of one of the most influential writers in the world, Samuel Taylor Coleridge"--Provided by publisher.