Romantik epistemologiya - Romantic epistemology

Romantik epistemologiya Romantik da'vodan ma'rifatparvarlarning statik, materialistik qarashlari (Xobbs) va aksincha idealist oqim (Hum) hayotni o'rganish haqida gap ketganda paydo bo'ldi. Romantizm inert tabiatni o'rganishdan kelib chiqqan holda inersiya fanining uslubidan tashqariga chiqadigan yangi bilim nazariyasini ishlab chiqishi kerak edi (natura naturata ), hayotiy tabiatni qamrab olish (natura naturans ). Samyuel Teylor Kolerij yangi yondashuvni rivojlantirishning asosiy negizi san'at jihatidan ham, "bilim ilmi" ning o'zi edi (epistemologiya ). Kolidjning ilm-fan falsafasiga oid g'oyalari umuman romantik fanni qamrab olgan, ammo Romantik tibbiyot xususan, chunki bu mohiyatan hayot haqidagi fan (lar) ning falsafasi edi.

Hayot nima? Agar shunday savol taklif qilingan bo'lsa, biz nima uchun javob berishni vasvasaga solishimiz kerak emas Haqiqatan ham hayot bu?^[1]

Fon

Evropa fikri osmon (astronomiya) va er (fizika) ga oid ilmiy inqilob orqali o'tdi va aql-idrok yoki ma'rifat davriga kelib, insonning bilim kuchiga nisbatan optimizmga to'la paydo bo'ldi. Hayotning o'ziga xos siriga duch kelganda, tadqiqotchilar avvalo harakatsiz tabiat uchun juda samarali ishlagan usulni hayotiy tabiat sohasiga tatbiq etishga intildilar. Ushbu yondashuvda Insonning o'zi statik mavjudot va tabula rasa sifatida ko'rilgan bo'lib, unga butun bilimlarning manbai hisoblangan hissiy tajriba yozilgan. Shunday qilib, hayot va bilim tobora ko'proq mexanik va materialistik nuqtai nazardan qaraldi. Uilyam Godvin asr haqida qisqacha aytganidek, "inson aqli ..." barcha bilimlar "taassurotdan kelib chiqishini" anglash qobiliyatidan boshqa narsa emas va aql "mutlaq johillikdan" boshlanadi. (Siyosiy adolat to'g'risida so'rov, 1793)^[2]

Biroq, ushbu yondashuv muammoga duch keldi: sub'ekt (boshdan kechirayotgan odam) va ob'ekt (boshdan kechirayotgan narsa) o'rtasida bo'linish tajribasi, ongning ichki dunyosi va narsalarning tashqi dunyosi. Ushbu juda aniq tajriba G'arb falsafasida bilim uchun asos bo'lgan his-tuyg'u tajribasining ishonchliligi to'g'risida tobora ko'payib borayotgan shubha va shubhalarni keltirib chiqardi: qabul qilingan narsalar shunchaki eng yaxshi haqiqat vakili va eng yomoni, idrok bilan bo'lgan har qanday haqiqiy munosabatni keltirib chiqarmidimi? xayol. Insonning ekzistensial haqiqatidan kelib chiqadigan epistemologik dilemma ikki pozitsiyada - materializm va idealizmda vujudga keldi. Gobbsning materializmi materiyani va materiyaning his-tuyg'u tajribasini yagona haqiqat darajasiga ko'targan, bu hayot epifenomen. Xyumning teskari pozitsiyasi shundaki, inson haqiqatan ham ob'ektiv (bizdan tashqaridagi narsalar) emas, balki ongni yaratishi uchun uning ichki fikrlash tajribasi bo'lishi mumkin edi. Dastlab materialistik pozitsiyaga qarshi Kembrij platonistlari, xususan More va Kudvort asarlari bilan kurash olib borildi, ular tabiat, inson va ilohiyning qanday bog'langanligini ko'rsatishga kirishdilar. "plastik quvvat" agar unga to'g'ri yondashilgan bo'lsa, aqlga kirish mumkin edi.

Kudvort o'z davrida kuchayib borayotgan ampirikizm oqimiga qarshi chiqqandi, koinot shunchaki mexanik qonunlar bilan boshqariladigan inert moddiy atomlardan iborat emas (Gobbs va boshqalar ishonganidek); aksincha, tabiat dunyosi moddiy ko'rinishlardan tashqarida bo'lgan transandantal haqiqatning ramzi edi.^[2]

Idealist pozitsiyani Tomas Ridning umumiy ma'no falsafasi. Nemis faylasufi Immaunuel Kant, uning ajdodlari Shotlandiyaning Reyd bilan bir qismidan kelib chiqqan bo'lib, ilmiy bilimlarni Xyum idealizmidan qutqarishga kirishdilar. Uning tanqidiy tahlili yanada qat'iy falsafa va ilm-fan uchun asos yaratgan bo'lsa-da, uning idealizmga bo'lgan echimi Xumning inson bilimlari chegaralarini, shuningdek, transsendent haqiqat g'oyasini qabul qilish edi, ammo keyinchalik haqiqatni chegaralashda tabiatshunoslikning qonuniyligini tasdiqlash edi. his-tuyg'ularni his qilish va "go'yo" haqiqatan ham haqiqat deb bilgan holda ishlash, bu "tashqi ko'rinishni tejashga" xizmat qilgan yondashuv.

Samuel Teylor Kolidjning markaziy roli

Romantizm Kantning bilim muammosiga tanqidiy yondashuvidan ilhomlangan, ammo bu bilim chegaralarini rad etgan, uni hayotiy tabiat haqidagi fanni materialistik yondashuv bilan cheklab qo'ygan, deb hisoblagan, hayotni Kolerid singari "unumsiz zarralarning aylanishlari" epifenomeniga aylantirgan qisqacha qilib aytganda. Hayotiy tabiat va hayotning tabiati masalalari bilan shug'ullanish uchun yangi epistemologiya yoki "bilimlar ilmi" zarur degan chuqur tuyg'u bor edi. San'at va xususan, she'riyat hayotiy tabiatni o'rganish va uning mohiyatiga erishish uchun vosita yaratdi, ammo uning ilmiy bo'lishi uchun epistemologik asos zarur edi. Ushbu epistemologiyani rivojlantirishda markaziy shaxs Samyuel Teylor Kolerij edi (u bilan birga J.W. fon Gyote Germaniyada); bu uning davrida, uning davridan keyin va hatto yaqinda tan olingan.

Shubhasiz u ko'p jihatdan o'z yoshiga qarshi turdi ... va uning do'stlari va tanqidchilarining tartibli ijodlarida muhim ishtiroki o'sishda davom etmoqda.^[3]

... u shunchalik seminal mutafakkir ediki, uning tushunchalari va aperkusi ijobiy xavfli bo'lgan unumdorlik bilan "miyalarga unib chiqishga" moyil.^[4]

Kolidjning ta'siri, Bentem singari, uning diniy yoki falsafiy e'tiqodining o'ziga xos xususiyatlariga sherik bo'lganlardan tashqarida. U ushbu mamlakatda an'anaviy fikrlar doirasida falsafa ruhining buyuk uyg'otuvchisi bo'ldi. U deyarli haqiqatan ham Bentem singari "narsalarning buyuk so'roqchisi" bo'lgan; chunki savol beruvchi dushman bo'lishi shart emas. (Jon Styuart Mill, yilda Kolrij, 1840)^[5]

Kolidj Kant tomonidan falsafani dastlabki o'rganishida, shuningdek, Kembrij platonistlari orqali Platon tafakkurining qayta kiritilishidan, xususan, Kudvortning fikrlash tarixi [Xill, Kirish] va Plotinus va neo- Platonizm, Tomas Ridning sog'lom fikr falsafasi haqida gapirmasa ham bo'ladi. Aqlni passiv deb qarashga qarshi chiqishdi, chunki u ijodkorlik va individuallik uchun joy qoldirmaganday tuyuldi. Aql-idrokning ijodiy kuchlarini, xususan, she'riyatda va shu bilan boshdan kechirgan tajribasi, uni tasavvurning inson tafakkuridagi rolini izlashga va uni xayoldan ajrata olishga majbur qildi.

Tasavvurning roli

1795 yilda Vorsvort bilan uchrashuv Kolidjning fikrlash haqidagi fikrida burilish yasadi. Wordsworth-da Kolidj konjenial ongni topdi, bu uning ongidagi "tug'ma platonizatsiya sifatini" rivojlantirishga yordam berdi. Ushbu hamkorlik o'zining she'riy ijodining kuchayishiga va tanqidiy fakultetining o'sishiga olib keldi.^[2]

Agar Kolidj 1795 yilda impulsiv tarzda Rubikonga tushib qolgan bo'lsa, unda u 1802 yil yozining oxirlarida boshqa sohilda paydo bo'lganligi va aniq Rim tomon ishonch va qat'iyat bilan aniq belgilangan missiya tuyg'usi bilan harakat qilgani aniq.^[2]

Kolidj 1798-99 yillarda Wordsvort bilan Germaniyaga bordi, nemis tilini o'rgandi va nemis falsafasi bilan ham, Kantian oqimi bilan ham, nemis idealizmida (Fixte, Shelling) ham ko'proq tanishdi. Kolidj aql, Hartlining mexanik birlashma haqidagi ta'limotida aytilganidek, ko'r-ko'rona, mexanik qonunlar bilan boshqariladigan assotsiativ fakultet emasligini, aksincha idrokni boshqaradigan va bizning mentalitetimizni boshqaradigan ijodiy shakllantiruvchi kuch (tasavvur) mahsuli ekanligini anglab etdi. undan yuqori shaklda yangi "narsalar" yaratish uchun foydalanish mumkin, natijada ong va ongning o'zi evolyutsiyasiga olib keladi. Klidrij xayolot va xayoliylikni ajratib turardi, bu faqat xayollarni to'qib chiqardi. Kolidj uchun "butun inson idrokining asosiy agenti" bo'lgan xayolning ijodiy qobiliyati o'zimizdan tashqaridagi narsalarning mohiyati bilan bog'lanish va insonning o'z-o'zini anglashi bilan bog'liq bo'lgan o'zlik va ob'ektlar o'rtasidagi aniq bo'linishni bartaraf etish uchun kalit edi. Ushbu aloqaning harakatlantiruvchi kuchi va tashqi ob'ektlarning mohiyatiga erishish uchun ijodiy xayolni faollashtirish sevgi, o'zimizdan boshqasini bilishga bo'lgan chuqur istak edi. Doroti Emmet (1952) ta'kidlaganidek, Kolidjning tabiatni bilishga bo'lgan yangi yondashuvining asosi "biz nafaqat qarashni, balki tashqi ko'rinishda sevishni ham bilishimiz kerak".^[2] falsafa va fanni romantik harakatga aylantirish.

Materiya va hissiy tajribaning haqiqat bilan aloqasi

Kolidj uchun G'arb falsafasi aql-idrokka asoslangan va yunoncha atamada anglab etilishi mumkin bo'lgan ijodiy tasavvur kuchiga ega bo'lmagan. nous ("noetic qobiliyati"), eng etuk ifodalangan neo-Platon falsafasi (Plotin ). Falsafa, Kolrij uchun edi Scientia Scientificiarum (ilm-fan haqidagi fan) va bilimning har qanday rivoji uchun juda muhim va uning haqiqatan ham haqiqat epistemologiyasini yoki "haqiqiy va o'ziga xos realizm" ni yaratish uchun ijodiy xayolni ishlatishdan iborat bo'lgan faktlarni yig'ish qobiliyatidan iboratligi edi.

Falsafaning yakuniy ob'ekti va o'ziga xos xususiyati shundan iborat: shartli ravishda mavjud bo'lgan barcha narsalar uchun (ya'ni uning mavjudligini tasavvur qilish mumkin emas), chunki avvalgilariga ko'ra boshqasiga bog'liqligi sharti bilan va shu orqali inson bilimlarining umumiy tizimini tizimga qisqartirish. Falsafaning o'zi ilm-fanning qo'shimchasiga aylanadi, hammaning umumiy maqsadga yaqinlashishi, ya'ni donolik; va uning qismlarini tushunishda har bir ilmda o'zgartirilgan kopulani bir butunga etkazib berish kabi, barcha fanlarga xos bo'lgan printsiplari, bitta tizimning ajralmas qismlari sifatida. Va bu METOD, o'zi alohida fan, falsafaning bevosita avlodlari va falsafa ilmiy va falsafiy falsafaga aylanadigan bog'lovchi yoki mordant. Falsafiy diskvizitsiya idorasi shunchaki farqlanishdan iborat; O'zini doimiy ravishda saqlab qolish faylasufning sharafi bo'lsa-da, bu farq bo'linish emas. Har qanday haqiqat haqida etarli tushunchalarni olish uchun biz uning ajralib turadigan qismlarini intellektual jihatdan ajratishimiz kerak; va bu falsafaning texnik jarayoni. Ammo buni amalga oshirganimizdan so'ng, biz ularni o'z tushunchalarimizda ular aslida mavjud bo'lgan birlikka qaytarishimiz kerak; va bu falsafaning natijasidir.^[6]

Yangi nurda ko'rish uchun bu qobiliyat yangi qobiliyatni talab qiladi va xuddi "barcha his organlari mos keladigan olam uchun tuzilgani kabi" barcha ruh a'zolari ham ruhning muxbir olami uchun shakllangan " haqiqiy falsafaning birinchi printsipi "ongni intuitiv ravishda insonga ruhiy tushunchaga aylantirish", ya'ni bizning sezgi-tajribadan tabiiy xabardorligimizning boshqa tomonida yotadi. Va bu materializmga o'xshab emas, aksincha, yuqori sezgir dunyodan kelib chiqadigan hissiy olamdir. "Men ruhiy olamning haqiqiy mavjudligini materialsiz o'rgataman, ammo Ruhsiz qanday bo'lishidan qat'iy nazar."^[4] Bu makon va vaqt chegaralaridan tashqarida bo'lgan dunyo "efir elementi" ni o'z ichiga olgan bo'lib, uning yordamida ayrim shaxslar, asosan, moddiy bo'lmagan holda, "qalbning eng chekkalarida o'zlarini targ'ib qiluvchi ajoyib javoblar" orqali aloqa qilishlari mumkin edi. Va bu qaltirashlar sub'ekt va ob'ekt o'rtasida zanjirni yaratadigan chuqur istak (muhabbat-rezonans) orqali mavjudotlarda va ular o'rtasida ishlaydi, masalan, ichki organ orqali (Kolidjning "eng ichki aqli" yoki Gyotening fikri). Gemüt ) va tegishli "falsafiy" yoki yangi paydo bo'lgan yunon noetik organi. Koleridj uchun barcha bilimlar sub'ekt va ob'ektning "uyg'unlashuvi", hislar tajribasini ongda (fikrda) narsaning o'zi bilan aks ettirishga asoslanadi, bu faqat sub'ekt va ob'ekt o'rtasida bog'liqlik bo'lgan joyda paydo bo'lishi mumkin ('o'zaro) ikkalasining ham) "sof tuyg'u-tajribadan tashqari" muvofiqligi, "fikrlash harakatlaridagi ongning o'z-o'zini tajribasi" dan kelib chiqadigan fikr vakolatni emas, balki hodisani (Heideggerian ma'noda) keltirib chiqaradi, ya'ni reaktivatsiya haqiqat ongida (masalan, Kollingvud uchun) Tarix g'oyasi) va shuning uchun apodiktik, evristik va germenevtik bilimlar bir vaqtning o'zida.

Hayot epistemologiyasining ikkilamchi asoslari

Kolidj o'zining epistemologiyasini tajribaning ikkita daliliga asoslagan: o'zlik (men) va o'zini o'zi bilan bog'liq dunyo. Bizning mavjudligimiz intuitiv va aniq bilishimiz mumkin bo'lgan narsadir, lekin tashqarida mavjudot shunchaki aniq emas va shubha ostiga olinishi mumkin, agar kimdir olam tashqarida "nafaqat izchil, balki bir xil va o'zimiz bilan bevosita bir xil narsa" ekanligini tan olmasa. o'z-o'zini anglash ', ya'ni narsalarning tajribasi bizning o'zimizga bo'lgan tajribamizning funktsiyasidir. Agar biz faqat aqldan foydalansak, aslida bir-biridan ajratilmagan narsalarni ajratamiz va bu faqat tashqi ko'rinishlar haqida ma'lumot beradi (Bekon natura naturata), nemis tilida nomlangan, Vissen, tabiatshunoslik sifatida tanilgan (Natur-Wissenschaft). Noetikadan nurlanish paytida (yunon tilidan) nous) g'oyaviy imkoniyatlar, ammo inert tabiat haqidagi bu tabiiy ilm faqat shaxsiy ("sub'ektiv") bilim sifatida ichki tajribada bo'lgan narsalarni oqilona va tahliliy (shu sababli jamoat bilimlari yoki fanlari) berish uchun foydali vositaga aylanadi.

"U erda" ob'ektiv dunyoning materialshunoslik haqidagi taxminlari bizdan ajralib turadi, bu esa hissiyot tajribasini keltirib chiqaradi, keyin esa bizning fikrimiz va hissiyotlarimiz uchun javobgardir, Kolodj o'rniga "eng sodda va eng majburiy realizm" "hamkasbga" asoslangan "sub'ekt va ob'ekt o'rtasida, ijodiy xayol vositachiligida," inson ongini tabiat ustidagi "birlashtirib turadigan haqiqiy aqliy kuch, har doim birlashgan, lekin o'zimiz tufayli" ongimizga zarar etkazish "bilan ajralib turadi. aqliy qobiliyat (lotincha erkaklar) tomonidan yaratilgan o'z-o'zini anglashdan kelib chiqadigan ong. Kolidjning "haqiqiy va o'ziga xos realizmi" qabul qilingan narsaning o'zi haqiqat ekanligini va Hum va Kant aytganidek ongning illyuziyasi emas, balki "predmetsiz antiteziya sifatida ob'ektni tasavvur qilib bo'lmaydi", deb qabul qiladi. Omen perceptum percipientum supponit [Hamma narsa idrok etuvchini taxmin qiladi]. Shu bilan birga, ushbu realizmning asosiy printsipi na sub'ekt va na ob'ekt bo'lishi mumkin, lekin ikkalasini birlashtiradigan narsa, va bu ongning o'z-o'zini anglash borligi ('o'z-o'zini anglash - bu mavjudotning bir turi emas, balki o'ziga xos turi bilish "- Biografiya Literaria)

VI tezis: Ushbu printsip va shunga o'xshash xususiyatlar SUMda namoyon bo'ladi yoki men; buni men bundan keyin ruh, o'zim va o'z-o'zini anglash so'zlari bilan bemalol ifoda etaman. Bunda va shu narsada, ob'ekt va sub'ekt, mavjudlik va bilish bir xil, har biri boshqasini jalb qiladi va taxmin qiladi. Boshqacha qilib aytganda, bu o'ziga ob'ektiv ravishda qurish harakati bilan sub'ektga aylanadigan sub'ekt; lekin hech qachon o'zi bo'lmaydigan narsa bo'lmaydi va xuddi shu harakat bilan u sub'ektga aylanadi.

Kolrij uchun tuyg'u tajribasi aqlni keltirib chiqarmaydi, balki uni ochib beradigan va rivojlanayotgan vositadir. Natijada, borliq va fikrlash ta'sirga sabab sifatida emas, balki birgalikdagi determinant sifatida bog'liqdir. "... principium essendi sababning ta'siri bilan bog'liqlikda principlumognoscende ga qarshi turmaydi, lekin ikkalasi ham bir-biriga xos va bir xil". (Biografiya Literaria) O'z-o'zini anglash, o'zini tutib turadigan printsip bo'lib, keyinchalik harakatlanish uchun zarur bo'lgan minimal miqdordagi ("hayot") bo'lgan "qarama-qarshi va qarshi kuchlar bilan" qutbliligini o'z ichiga olgan sof fikrga aylantirilishi mumkin, keyin esa o'z-o'zini kashf etish va "inson aqlining to'liqligi". (Biografiya Literaria)

Agar aqlli fakultetni yanada kengroq qilish kerak bo'lsa, unda har bir inson qalbi oldiga o'zining butun o'tmishdagi mavjud hayotining kollektiv tajribasini olib kelish uchun faqat turli xil va taqsimlangan tashkilot - quruqlik tanasi o'rniga osmon tanasi kerak bo'ladi. (Biografiya Literaria)

Usul

Falsafa yoki bilim izlashning umumiy tamoyillari haqiqiy bilim yoki fanga aylanish vositasi "usul" dir. Usul narsalarning ichki mohiyatini aks ettiruvchi qismlarni (uzluksizlik bilan birlashish) emas, balki ularning makon va vaqtdagi aniq birlashuvini (tutashuv asosida birlashishni) aks ettiruvchi qismlarni o'ylab, o'ylab joylashishini o'z ichiga oladi. Bunga "etakchi fikr" - Bekonning "oldindan o'ylab topilgan so'rovi" yoki "quruq yorug'lik" (lumens siccum) - "o'lik kelishuv" emas, balki "progressiv o'tish" kiradi.

Ammo, uzluksiz o'tishsiz, hech qanday usul bo'lishi mumkin emas, shuning uchun oldindan tasavvur bo'lmasdan davomiylik bilan o'tish bo'lmaydi. Shuning uchun, Uslub atamasi, aks holda suiiste'mol qilishdan tashqari, o'z-o'zidan rivojlanishning hech qanday printsipini o'z ichiga olmagan o'lik kelishuvga nisbatan qo'llanilishi mumkin emas.^[6]

Kolidj asrlar davomida empirik haqiqat sifatida tanilgan elektr energiyasi misolidan foydalanadi, ammo ilm-fan qutblanish g'oyasini tashkil etgunga qadar (buni aqlning dahosi tufayli dunyo tartibi "berilganidan" kelib chiqqan). , tabiatning ochilishi va tabiatning ushbu qonuniyatining qonunlarini ochishda jadal taraqqiyotga erishildi. Bu magnetizmdan farqli o'laroq, asrlar davomida tanilgan, ammo ilmiy jihatdan hanuzgacha "noma'lum" hali ham g'oyasiz tashkilotchi sifatida.

Ko'rmaydigan yoki ko'rmaydigan tabiatshunos, bitta haqiqat ko'pincha mingga teng (bu muhim mulohaza shu qadar tez-tez uchraydi, shuning uchun uni majburan da'vat etadi, shu qadar kuchli kuchaytiradi va bizning buyuk vatandoshimiz Bekon tomonidan izohlanadi), ularning hammasini o'z ichiga olgan holda, va bu avvalo boshqalarga dalillarni keltirib chiqaradi; tushuna oladigan bosh, ruhni hurmat qiladigan, markaziy tajriba yoki kuzatuvga ega bo'lmagan (yunonlar buni protofenomen deb atagan bo'lishi mumkin) -; tabiat kashfiyotidan hech qachon xayrli javob olmaydi.^[6]

Butunlikka qismlarning o'zaro munosabati haqiqati insonning o'ziga xos tabiat tajribasidan kelib chiqadi va shu bilan bir qatorda u bilan bog'liq bo'lgan "insoniyatning o'zi asoslanadigan instinkt: biz shu orqali, ongli idrok etishning har bir harakatida bir zumda bizni yo'qligimiz bilan dunyo borligimizni aniqlang va shu bilan dunyoga qarama qarshi turing. "

Qismlarning joylashuvi butun qismlarning har birida joylashgan bo'lsa-da, (ba'zi qismlar butunlikni ko'proq o'z ichiga olishi mumkin bo'lsa ham), faqat qismlarning (mexanizmning) yig'indisi emas, balki undan ham kattaroq yoki yuqoriroq bo'lgan joyda, ongli ravishda qabul qilinadigan haqiqiy butunlikda bo'lishi kerak. qismlar (tasavvuf). Parchalarni o'z boshqaruviga birlashtirish tartiblash yoki munosabatlarni ikki shaklini o'z ichiga oladi: ordinatsiya yoki kashfiyotlarning tibbiyot, fizika va kimyo kabi "etakchi fikr" dan foydalangan holda pog'onali joylashuvi va Platon bilan o'zaro bog'liq bo'lgan "HUQUQ". "IDEA", boshqacha qilib aytganda, G'oya va qonun bir xil magnitning sub'ektiv va ob'ektiv qutblari, ya'ni bir xil jonli va quvvat beruvchi aqlning [donolik] mavzusi, ya'ni ongdagi g'oya nima? ob'ekt, ya'ni tabiatda. (1829 yil 23 iyundagi Kolidjning xatidan)

Ikkalasi ham qismlarning yaxlitligini aniqlaydi va qismlarni kuzatishdan mavhumlashtirilmagan yoki umumlashtirilmagan, [noetic] ongidan kelib chiqqan holda boshqaruvchi haqiqatni yaratadi. "Ilohiy yoki ma'naviy HUQUQ va Tabiiy qonun mavjud va ular orasida Ikkisi insoniyat madaniyati yoki san'atini tartibga soluvchi qonunlardir, chunki inson dahosi har bir asarida "g'oyalarning zarur ustunligi (ya'ni rassomning o'zi kelib chiqadigan narsa) va materiallarning qiyosiy beparvoligi" ni o'z ichiga oladi.

Falsafaning maqsadi, aks holda tabiiy ravishda, ammo ongsiz ravishda sodir bo'ladigan narsalarni muntazam ravishda va ongli ravishda amalga oshirishdir, ya'ni g'oyalar va qonunlarning yuqori sohalariga kirish (Kolidj vahiy deb atagan), shuning uchun turli xil amaliy printsiplarni aql bilan ochib berish.

Chuqur fikrlashga faqat chuqur Hissiyotli odam erishadi va barcha Haqiqat Vahiyning bir turidir. "^[7]

Yunonlar donolik deb atagan ong va ongning rivojlanib borishi va rivojlanib borishi (falsafa Superconsional Aqldan donolikni ("Vahiy va ilohiy ilohiy ilm") va individual sub-ongni ongga etkazishning sistematik vositasi. mind) - bu Kolrijning "Metod" degan so'zi.

Bundan Coleridge funktsional kutupluluk bor degan xulosaga keladi: ishlab chiqarish quvvati (dinamis), "tabiatda tabiat kabi harakat qiladigan, aslida tabiat ustidagi inson ongida bo'lgan aql bilan ... ... bitta". (BL) tabiatdagi ushbu "o'zini o'zi tashkil etuvchi" kuchni hisobga olgan holda, shakl keyinchalik funktsiyaga ergashadi yoki shakl tashqaridan emas, balki ichkaridan rivojlanadi. Rivojlanayotgan va bir marta rivojlangan holda, unga (stimullardan) ta'sir qilish mumkin, ammo uning shakllantiruvchi kuchlari ichkarida yotadi va tashqi tomondan ishlaydi. Buning o'zaro bog'liqligi shundaki, "barcha uyushgan mavjudot shakllari singari, barcha haqiqiy va jonli bilimlar ichkaridan kelib chiqishi kerak". Bilim - bu aqlni to'g'ri mashq qilishdir, ma'lumotlarning ko'r-ko'rona emas, balki buyurtma qilishning ba'zi taxmin qilingan mezonlari bo'yicha mexanik ravishda taqqoslanishi. Kolidj noto'g'ri tushunilgan va noto'g'ri talqin qilingan deb bilgan Bekon haqida yozganidek, "tabiatda o'z imzosiga ega bo'lgan va (o'zi ochiq va tez-tez ta'kidlaganidek) haqiqatan ham bizga hislar orqali va orqali oshkor bo'lishi mumkin, ammo hech qachon hislar bilan ochib berilishi mumkin emas. yoki ma'no fakulteti. "

Shunday qilib, ongning o'rni birinchi o'ringa chiqadi. Tabiatda hamma narsani uyg'un, dinamik bir butunlikda saqlash uchun, ko'r-ko'rona kuch (yashash printsipi) bilan ta'minlanadigan qonunlar mavjud bo'lgan joyda, xuddi shunday kuch bo'lishi kerak, ammo mohiyati jihatidan oqilona, ​​yunonlar "inson" da va uning ustida ishlaydi. Logotiplar va uning ijro etuvchi organi nous.

Kolidj aql uchun ikkita yo'nalishni ko'radi - tashqi va ichki - insonning mavjud bo'lishining ikkita xususiyatini aks ettiradi - jismoniy hislar orqali boshdan kechirgan va u erda "bu erda" bo'lgan dunyoning "u erdagi" dunyosi, insonning fikrlash qobiliyati orqali boshdan kechiradi. "Tuyg'u" (nemis Sinn) "ichki aql" (Gyote's) bilan qutbli ravishda qarama-qarshi bo'lgan Gemüt) - "O'z nomini va xarakterini Logosdan olgan ... fanidan ... ma'no va Nusdan ajralib turadi." (Mantiq haqida risola II, 38 va 39) va unda Metod bo'yicha insholar, XI esse, "[Bir-biridan ajralmas holda mavjud bo'lgan usulning ikkita shakli mavjud."

Agar rassom shunchaki tabiatni, natura naturata nusxasini ko'chirsa, bu qanday bo'sh raqobat! Agar u faqat go'zallik tushunchasiga javob berishi kerak bo'lgan ma'lum bir shakldan chiqsa, Cipriani rasmlarida bo'lgani kabi, uning ishlab chiqarishlarida har doim qanday bo'shliq, qanday haqiqat bor! Menga ishoning, siz [ona] tabiat bilan yuqori ma'noda inson ruhi [inson tabiati] o'rtasidagi aloqani nazarda tutadigan natura naturansning mohiyatini [Vesen] o'zlashtirishingiz kerak. "Poesy yoki Art 1818 haqida)

Ikkalasini ham kashf etishning bir usuli mavjud: u erda tabiatning oqilona dunyosi (bizning ichimizda ham), oddiy o'rganish istagi orqali; va insonning fikrlash faoliyatining o'ta sezgir dunyosi. Aslida, Kolrij aytganidek: "Potentsial bizda [deyarli] bizda ishlaydi, hatto hattoki bizda ham ishlaydi".

Kolidj inersiya fanining ikkita asosiy taxminiga qarshi chiqdi: ong va materiya (yoki sub'ektiv va ob'ektiv) o'rtasidagi mutlaq ikkilik yoki tabiatning uzilib qolgan "tashqi ko'rinishi"; va jismoniy tabiat har doim va har doim bir xil harakat qilgan ("bir xillik") - bu haqiqat deb taxmin qilish - bu idrok etilayotgan narsalarning qat'iy "tashqariga chiqishi" (natura naturata).

Birinchisi, ikkinchisidan kelib chiqadi, chunki uniformitarizm tashqi ko'rinishlarning qat'iy "tashqi ko'rinishini" taxmin qiladi. Biroq, Kolidj tushunganidek, "tashqi makon" falsafiy va tarixiy jihatdan yaroqli emas, chunki Koleridj uchun ilmiy usul narsalarning mutlaqo "tashqarisiga" asoslangan bo'lishi mumkin emas, balki "tajribaga ega bo'lgan ob'ekt" oddiy so'zlar bilan qabul qilinishini o'z ichiga olishi kerak. ob'ektning o'zi; va boshqa hech qanday narsa yo'qligi, va qandaydir tarzda hali ham ob'ektivroq, orqasida masxarabozlik turgan narsa (Kant aytganidek).

Hayot nazariyasi

Inson, o'zining asosi va boshlang'ich nuqtasi bo'lib, (men MEN yoki YHWH ekanligimga oid Muqaddas Kitobda) hayot siriga duch keladi. Biologik hayotning eng past darajasidan to eng yuqori darajasiga qadar mavjud bo'lishning aniq zanjiri mavjud. Eng yuksak inson o'zini o'zi anglash va o'z-o'zini aks ettirish, narsalar haqida o'ylash va hatto fikrlash haqida o'ylash qobiliyatiga ega bo'lgan eng yuqori shakl. Bundan tashqari, minerallar va hayvonlar va bu ikki shohlik bilan o'simlik dunyosi o'rtasidagi farqdan ko'rinadigan darajalar bilan bir qatorda turli xil turlari mavjud. Oxirgi farqda, umuman olganda hayotning borligi yoki yo'qligi ko'rinadi. Materiya mineral shaklida o'lik emas, lekin Saumarez "oddiy materiya" deb atagan bo'lsa, o'simliklar va hayvonlar "tirik moddalar" ni o'z ichiga oladi. Kolidj o'zi uchun "hayot biologik" degani shuki, barcha mavjudotlarda hayot, kuchlarning dinamik qutblanishidan iborat hayot mavjud bo'lib, ular potentsial sifatida dunyoga xosdir va har qanday ko'rinishda harakat qiladi: "Shunday qilib, keyin , Hayotning o'zi narsa emas - o'zini o'zi boqadigan gipostaz - bu harakat va jarayon .. ". (Biografiya Literaria)

Ushbu dinamik qutblanish harakatni keltirib chiqaradi, butun ijod davomida harakat qiladi va ijodiy xayol kuchi bilan ong va ong evolyutsiyasiga olib keladi. Va koinotning bu harakatining yo'nalishi individualizatsiyani kuchaytirishga qaratilgan, ammo o'zaro bog'liqlik teng va qarama-qarshi tendentsiya mavjud bo'lib, uning o'zaro ta'siri yuqori va yuqori individualizatsiyaga olib keladi, "tabiatning yagona buyuk uchi, uning yakuniy ob'ekti." (Biografiya Literaria)

Hayotning ushbu samarali yoki generativ kuchi (Blumenbaxniki Bildungstrieb - Kolidj Germaniyaga tashrifi davomida ma'ruzalarida o'tirdi) hayotning barcha ko'rinishlarida mavjud. Ushbu namoyishlar cheksiz va yo'q qilinmaydigan kuchlarning dinamik o'zaro ta'sirining cheklangan mahsulotidir, ammo uning "ishlab chiqaruvchi energiyasi bu mahsulotda o'chmaydi, balki toshib ketadi yoki oqava suv ... tananing vazifasi sifatida." (BL). Shunday qilib, "berilgan" ning mohiyati (IT IS) uning namoyon bo'lishida mavjud bo'lib, unda barcha qismlar tarkibida bo'ladi.

Hayot, ya'ni Koleridjning ma'nosidagi birlikdagi muhim qutblanish ("birlikda ko'plik"), shuningdek, abstraktsiyaning qurg'oqchil dialektikasidan farqli ravishda to'rtta urish sikliga ega, ya'ni qutb kuchlarining tarangligi, ularning sintezi zaryadi, ularning mahsulotini chiqarib yuborish (befarqlik) va ushbu yangi shakldagi dam olish yoki "yig'ish" holati (ustunlik). Mahsulot neytrallashtirish emas, balki zaruriy kuchlarning yangi shakli, yangi yaratilishi yoki paydo bo'lishi, bu kuchlar hozircha shaklning vazifalari sifatida saqlanib qolmoqda.

Ammo biz birdamlikni ozgina tasavvur qila olamiz, faqat o'rtadagi nuqta har ikki tomonda o'zini hosil qiladi. ya'ni qarama-qarshi ikkita qutbda o'zini namoyon qiladi. Shunday qilib, identifikatsiyadan biz ikkilikni hosil qilamiz va ikkalasi birgalikda qutblanish, sintez, befarqlik, ustunlikni qo'lga kiritamiz. (Biografiya Literaria)

Buning etarli bo'lishi uchun biz ijobiy ishlab chiqarish g'oyasini dam olish yoki oddiygina zararsizlantirish o'rniga almashtirishimiz kerak. Faqat xayoliy narsa uchun bu nol nuqta yoki nol, ammo buning sababi u punktum saliens va kuchning o'zi uning ustunligida.^[1]

Materiya, chunki Kolodj dinamik kuchlarning hosilasi - itarish (markazdan qochirma) va tortishish (markazlashtiruvchi); u o'zi ishlab chiqaruvchi kuch emas, balki natijadir. Shuningdek, u ma'lum bir tananing massasini hosil qiladi. Tabiatning butun jarayoni bu printsipni materiyaga bosqichma-bosqich ochilishidir, so'ngra ilgari tashqi bo'lgan narsaga, ya'ni shakllarni individualizatsiya qilishga intilishning kuchayishi.

Coleridge bilan xoch bilan ifodalangan kuchlar, kuchlar va energiyalarning to'rt barobar yoki ikki kutupluluğu ham mavjud. Har bir kuchning o'zi ikkita qutbga ega. Qadimgi falsafada bu ikki kutupluluk to'rt element nazariyasi - havo, suv, olov va er bilan ifodalangan va zamonaviyroq moddaning to'rt qavatli tarkibi - uglerod (er), vodorod (olov), kislorod (suv) va azot bilan ifodalangan. (havo).

Boshlang'ich dinamik printsipni makon va vaqt o'lchovlariga bosqichma-bosqich ochilishi "hayotiy biologik" uchlikka olib keladi.

Shunday qilib, mening farazim shu tarzda ifodalanadi: inson tirik tanasidagi hayotni tashkil etuvchi kuchlar - birinchidan, uzunlik kuchi yoki Qayta ishlab chiqarish; ikkinchidan, sirt kuchi (ya'ni uzunlik va kenglik) yoki IRRITABILITY; uchinchidan, chuqurlik kuchi yoki HISSIYLIK. Ushbu kuzatuv bilan men ushbu fikrlarni yakunlashim mumkin, faqat o'quvchiga hayotning o'zi bu ikkalasi ham alohida emas, balki uchalasining ham nusxasi ekanligini eslataman ...^[1] (Bu erda biz Schelling va ning almashinuvini ham ko'rishimiz mumkin Andreas Reschlaub tarkibida Germaniyada Romantik tibbiyot ).

Sezuvchanlikni o'rganish aql va ong masalasini keltirib chiqaradi. Tibbiy hamkasbimiz bu borada ma'ruza qilgani kabi, "organik tabiatning yakuniy oxiri shu sezuvchanlikka erishishda taqdim etiladi ... bu bilan hayvon o'z-o'zidan, o'zi va nomukammal bo'lsa ham o'zi uchun mavjud ... Endi , bu pozitsiya ongni hayotga qo'shish kerakligini va natijada hayotdan ongga o'tishni tasdiqlash bilan bir xil. . . taxmin qilish kerak. ”^[8]

Kolidj shuningdek, instinktlar - ochlik, chanqoqlik, juftlanish o'sishni rag'batlantiradi va yuqori kuchlarga aylanadi, eng muhimi, bu "tasavvur tushunchasi sifatiga ega bo'lgan" istakdir.^[8]

Bostetter ta'kidlaganidek: "Uning barcha ehtiroslarni uchinchi hayotiy kuchdan (Istak) - asosan jinsiy kuchdan olishining o'zi uning ahamiyatini qanchalik anglaganligini ko'rsatadi". Va buni boshqa joyda aql bilan bog'lashda, qanday qilib fikrning "jinsiy" funktsiya ekanligini ko'rsatadi (Evrika!). Hayot va aql paydo bo'lishi o'rtasidagi oraliq bosqich - ehtiroslarni o'rganish bilan Kolidj aqlni "umumbashariy hayot" da passiv maqsad va faol agent bo'lgan tizimni yodda tutdi. Bostetter uchun u "olamshumur aql yoki hayotiy kuch yaratgan, u orqali oqib o'tgan va evolyutsiya jarayonida jismoniy olamni shakllantirgan" transandantalizm edi.^[8]

Qudratning ongi va qutbliligi

Aql bipolyar, chunki aql va aql "ma'no" va nous poeticos va nous patheticos, ning ikki tomonlama jihatlari nous o'zi, aqlning "ichki tabiati".

Aqlning barcha nozik fikrlari va his-tuyg'ularidagi oqim va reflyu ... o'z tabiatida - ichki mavjudot rejimida - bu dahshatli o'zaro ta'sirlar hatto qalbning tubiga ham tarqaladi. (Biografiya Literaria)

Kolidj uchun ong harakat, kuch emas, narsa edi ("aqlning fikrlash harakatlaridagi o'z-o'zini tajribasi") va bu kuchda ikkita kuch mavjud bo'lib, ular orasida tasavvur faol va passiv bo'lib ishlaydi.

Ko'rinib turibdiki, ishda bir-biriga nisbatan faol va passiv bo'lgan ikkita kuch mavjud; va bu bir vaqtning o'zida ham faol, ham passiv bo'lgan qidiruv fakultetisiz mumkin emas. (BL)

Thus, the act of thinking presents two sides for contemplation, – that of external causality, in which the train of thought may be considered as the result of outward sensations, of accidental combinations, of fancy, or the associations of memory, –and on the other hand, that of internal causality, or of the energy of the will on the mind itself. Thought therefore, might be thus regarded as passive [reactive] or [pro]active. (BL)

Imagination, desideration and polarity

Coleridge goes on to deal with this power of imagination that emerged from the third power of the passions - desideration. The emotions, if contemplated and “recollected in tranquility” produce objective, as opposed to subjective, feeling that can then be expressed aesthetically via symbols (Suzanne Langer ). The 'poetic' imagination is essentially projective, producing projective art works, whilst the philosophic imagination of Coleridge is evocative and is used to draw out the meaning and essence of the symbols already extant in our surroundings. And these objective feelings, being linked to reality and the over-riding super-sensible determinant of that reality, act powerfully within the forms of nature and culture. As was expressed in the Preface to the Lyrical Ballads, "the power of the human imagination is sufficient to produce such changes even in our physical nature as might almost appear miraculous…" (This would point to the founder of the American New Thought movement, Phineas Parkhurst Quimby )

In a famous passage from his Biografiya Literaria, Coleridge distinguishes between the primary imagination, which is the underlying agent of human perception, and the secondary imagination, which operates more in the conscious mind, and this is further polarized between its highest effort - new re-creation (unity through re-creation) - and its fallback - a struggle to unify through idealization.

The primary Imagination I hold to be the living power and prime agent of all human perception, and as a repetition in the finite mind of the eternal act of creation in the infinite I AM. [It acts by creating a oneness, even as nature, the greatest of poets, acts upon us when we open our eyes upon an extended prospect.^[4] ] The secondary Imagination I consider as an echo of the former, co-existing with the conscious will, yet still as identical with the primary in the kind of its agency, and differing only in degree, and in the mode of its operation. It dissolves, diffuses, dissipates, in order to recreate: or where this process is rendered impossible, yet still at all events it struggles to idealize and to unify. It is essentially vital, even as all objects (as objects) are essentially fixed and dead.(Biografiya Literaria)

For Coleridge, poetry is idealistic and man needs to go beyond the projective forms of art, the belletristic arts, to another art form, this time where man as subject, draws out of nature, including human nature, the potential that is there in what we actually experience. For Romantic medicine, in particular, Andreas Reschlaub va Shomuil Xannemann, the art of remediation, to achieve a true health for the individual, was an evocative art, Heilkunde va Heilkunst, that sought, as in the ancient Greek idea of education, to educe, to elicit or draw out of the suffering individual what was potential (state of health) into actuality.

Imagination and understanding

Imagination is active and acts while “hovering between images,” and when it fixes on a given image, it then becomes understanding. Communication of these images of the understanding is what Coleridge terms 'noetic ideation'. “Communication by the symbolic use of the Understanding is the function of Queen Imagination on behalf of Noetic Ideation.”^[2] In contrast, fancy is static and idealising, creating nothing real, but it does, as Colerdige notes, provide a “drapery” for the body of thought.

The power of imagination is evident in the relationship of reality between parts and whole, and the ability thereby to associate parts of the same whole (phenomenon) (association by contiguity) that are not ordinarily so associated in time and space (association by continuity), "the perception of similitude in dissimilitude" which "principle is the great spring of the activity of our minds, and their chief feeder." (Wordsworth's Preface to the Lyrical Ballads) Indeed, it is in the ability to see what is similar in what appears dissimilar, and what is dissimilar in what presents as similar (continuity) that resides the creative genius of a man.

Art is an artificial arrangement, that is to say, not that of crude nature, but nature re-arranged is “re-presented” to the mind of man so that there is a condensed unity of parts in a given representation (compare Literature with History). It is not an illusion, but a re-creation of nature's innate unity, unconscious and promiscuous, into a new unity.

[Art] is a figurative language of thought, and is distinguished from nature by the unity of all the parts in one thought or idea... Hence nature itself would give us the impression of a work of art, if we could see the thought which is present at once in the whole and in every part; and a work of art will be just in proportion as it adequately conveys the thought, and rich in proportion to the variety of parts which it holds in unity.^[4]

In re-presenting nature, the “poet” is not simply copying or distorting nature. But in order to do so, he "must master the essence, the natura naturans, which presupposes a bond between nature in the higher sense and the soul of man" or human nature. The wisdom of nature, the primal wisdom, is in man in the form of the body; it is participative, unconscious and instantaneous (instinctual). The wisdom of man has to be produced, re-created and given a conscious value or appraisal. It needs to be made coadunative, compresent by an act of will through objective feeling and noetic ideation. In this regard, the body wisdom (Uolter to'pi ) is striving to become conscious wisdom "in the human mind above nature."

...to make the external internal, the internal external, to make nature thought, and thought nature—this is the mystery of genius in the fine arts. Dare I add that the genius must act on the feeling, that body is but a striving to become mind—that it is mind in its essence? (Biografiya Literaria)

Aql

The intellect is "the faculty of suiting measures to circumstances," or "the faculty judging according to sense."^[4] Intellect is linked initially to fancy, such that their functioning forms a law by which man "is impelled to abstract the changes and outward relations of matter and to arrange them under the form of causes and effects."^[4] This law is necessary for man's awareness and freedom, but if not conjoined with a new participative capacity (the Goethean Gemüt) would "prevent or greatly endanger man's development and progression."^[4] The intellect in man, as contrasted with animals, is the ability not only to obey rules, but to create them and to know what the term "rule" means. It is the possibility of sense experience. Sensation is "already intelligence in process of constructing itself."^[4] Thus, "intelligence is a self-development and sensation itself is but vision nascent, not the cause of intelligence, but intelligence itself revealed as an earlier power in the process of self-construction" working on the sense-data to provide names of objects and the relationships of their outer forms in terms of cause and effect (what Suzanne Langer terms 'figuration').

Intellect and reason

The intellect also is to be distinguished from reason. The intellect, unirradiated by reason, is a faculty of the instinct, which man shares with the higher animals (cunning). It is subject to the physical laws of heredity, and the evolution from sense to passive understanding is an identical one in man and animal. In man, there is in addition its polar opposite, namely "active" intellect, which, in the form of conscious intent, is there in man all along as potential in contrast to the animal and forms the basis for criminal law (mens rea). The intellect is reactive as regards the sense pole and proactive as regards the pole of reason (the conceptual faculty).

For the [intellect] is in all respects a medial and mediate faculty, and has therefore two extremities or poles, the sensual, in which form it is St. Paul's φρονημα σαρκος [phronema sarkos - Romans 8., carnal mind] and the intellectual pole, or the hemisphere (as it were) turned towards the reason.^[4]

Reason essentially deals with principles and the intellect with concepts, both factual (physical) and functional (etheric). The noetic faculty deals with Ideas, which then are elaborated into principles by reason, whilst the intellect establishes concepts arranged using scalar logic (for ordination of facts) and polar logic (for functions). This provides a trinity of mind, wherein the intermediate faculty of imagination is the matrix connecting all of them.

Reason is present in the whole process of nature, yet is accessible only to the intellect. It is responsible for the awakening process in human consciousness from unconsciousness, through sleeping and dreaming to waking. Coleridge understood an ascent of consciousness from sense perception, wherein reason lies as potential only (Sleeping Beauty) to the apprehension of reason itself.

For Coleridge, intellect is "the faculty of rules" and reason "the source of principles." Intellect is the world of man, and human law, where the end can and often does justify the means. It is not the world of reason. It is the fact of reason's presence in nature that allows us to speak of it becoming apparent or "present to" the intellect, such that we have an ulterior consciousness that is behind the natural awareness (the "unconscious") of all animals, one that is self-reflective or "philosophic" though there is a purely 'mental' philosophy that Coleridge termed 'psilosophy' and that which involves also the noetic capacity of mind (the nous rather than just the Erkaklar) which is true philosophy in the Greek sense of 'love of wisdom' — filiya "love", sofiya "wisdom."

Plants are Life dormant; Animals = Somnambulists; the mass of Mankind Day-dreamers; the Philosopher only awake.^[4]

And this creates a functional identity between the philosophic imagination and instinct, as those who have the first, "...feel in their own spirits the same instinct, which impels the chrysallis of the horned fly to leave room in its involucrum for antennae yet to come. They know and feel that the potential works in them, even as the actual works on them."^[4]

What renders the intellect human (that is, active) is precisely the ability to identify by naming (nominalism), that is, to abstract or generalize, for it is from this ability that we get the human ability of speech. And it is in speech or language that we first see this irradiation of the intellect by reason. Animals may generalize, but they do not name, they do not have the power of abductive inference. Reason makes its mark in the form of the grammar of a language. Thus, the higher understanding is concerned not only with names, but then only with names (denominating) as describing appearances, not content.

...in all instances, it is words, names or, if images, yet images used as words or names, that are the only and exclusive subject of understanding. In no instance do we understand a thing in itself; but only the name to which it is referred.^[4]

Reason exists in language in the form of grammar (principles of language), though not in idioms which transcend the rational structure).

It is grammar that reflects the forms of the human mind, and gradually familiarises the half-conscious Boy with the fram and constitution of his own Intellect, as the polished Glass does the unconscious infant with the features of his own countenance…bringing about that power of Abstraction, by which as the condition and the means of self-knowledge, the reasoning Intellect of Man is distinguished in kind from the mechanical [intellect] of the Dog, the Elephant, the Bee, the Ant, and whatever other animals display an intelligence that we cannot satisfactorily reduce to mere Instinct…^[4]

It is the power to abstract from experience that makes us human, but this power must become a means to an end, not an end in itself, as in material science. That end is imagination and reason, and then, for Coleridge, on to the 'organ' of noetic ideation, the Greek nous..

In instinct we are united with nature, in intellection we are detached from nature, and in imagination re-united with nature. If we make passive understanding (intellection)- the power of abstraction - an end in itself, we become according to Coleridge "a race of animals, in whom the presence of reason is manifested solely by the absence of instinct." This means that we become slaves to the idols of our own making (the appearances of things) "falling prostrate before lifeless images, the creatures of his own abstraction, [man] is himself sensualized, and becomes a slave to the things of which he was formed to be the conqueror and sovereign."^[4]

Without reason, we are but animals and commit existential suicide, submitting, as earlier Sophists, "all positions alike, however heterogeneous, to the criterion of the mere [intellect]."^[4] By shutting out reason we end up in a world of opinions, authority-based law, instruction, material science, and the death of spirit and soul. Enlightenment becomes the tyranny of the intellect and good intentions end up on the guillotine of the intellect. Abstraction turned back on itself, becomes dependent on the senses and the outer appearances, or the despotism of the eye and "leads to a science of delusion" as Coleridge stated. The so-called Enlightenment was more the "deliberate shuttering of the [intellect] from the light of reason."^[4]

Without reason, the intellect becomes active under the impulsion of fancy, such that "the omission to notice what not is being noticed will be supposed not to exist" or "to limit the conceivable within the bounds of the perceivable",^[4] which is the tyranny or despotism of the physical eye.

Reason irradiates the human psyche at all levels as it is, for Coleridge, in seed form even at the lowest level of consciousness. It is the original impetus for self-projection or individuation as Coleridge put it. Reason is a unity not itself divisible, as it can only be used in the singular, unlike intellect and intellects.

The intellect operating at the sense pole provides the power that leads to abstraction and man's separation from nature, but also awareness of self as separate from nature and God. However, detachment can lead to existential despair without the 'light of reason' to provide a new attachment or relationship to nature and God, one based on individual sovereignty. With reason, the nisus is from sense to consciousness and finally to self-consciousness, that is, individuation. Until reason is consciously apprehended, we remain in a plant or animal-like state of consciousness, but when apprehended, we are "awake" (reborn in spirit). The last stage requires the active understanding, which is the intellect fully irradiated by reason, itself irradiated by Nous.

There are evidently two powers at work, which relatively to each other are active and passive; and this is not possible without an intermediate faculty, which is at once both active and passive...In philosophical language, we must denominate this intermediate faculty in all its degrees and determinations, the IMAGINATION, the compleating power which unites clearness with depth, the plenitude of the sense with the comprehensibility of the [intellect], impregnated with which the [intellect] itself becomes [understanding]– an intuitive and living power. (Biografiya Literaria)

This then allows for “speculation,” which is the Baconian realisation of the natural idea out of natura naturata, or the outer appearances of things, guided by the forethoughtful inquiry (lumens siccum) coming from what Coleridge termed the more inmost part of the mind, the noetic capacity or nous. Without such irradiation from both the nous and reason, we end up with “lawless flights of speculation” (Coleridge). Lawful speculation, however, could then be processed by the new Greek or Goethean participative (coadunative, compresent) capacity (Gemüt), and worked up into a phenomenological presentation.

Reason without the focus on sense experience is “pure reason” (Rudolf Steiner's “pure thinking” or pure sinnen) and in that condition, reason is able to make contact with and be irradiated itself by wisdom. Copernican reason (Aristarchus) allowed us to comprehend the universal verus the Ptolemaic intellect which kept us 'earthbound' in terms of our point of reference. Our individuation culminates in what Coleridge terms "the fullness of intelligence."

The light of reason is thus both the origin and the abiding basis of individuality. Without the positive presence of reason to the understanding [intellect], there is no individuality, only the detachment which individual being presupposes. Reason, in both its negative and its positive aspect, is the individualiser. Reason itself unirradiated (by the Nous) leads to the dominance of the collective (Hegel's State) over the individual.

Reason and self-consciousness

Reason operating consciously in us through the imagination is the act of self-consciousness, the “I AM.” Reason, via the intellect also enables initially the mind's detachment from nature, creating 'subject' and 'object.' It provides for the power to behold polarities and indeed shows itself "out of the moulds of the understanding only in the disguise of two contradictory conceptions."^[4] To avoid being propelled into existential nihilsm, we then need to use the active side of reason ('productive unity'), such that reason is "the tendency at once to individuate and to connect, to detach, but so as either to retain or to reproduce attachment."^[4]

To go from the indirect moonlight of mere intellect (mirrored through sense experience) to the direct sunlight of active understanding (irradiated by reason) is to go from exterior perception (of appearances) to a universal ulterior appercetion of phenomena (fenomenologiya ); "it is to pass on from fancy's business of arranging and re-arranging the 'products of destruction, the cadavera rerum,' to imagination's business with 'the existence of absolute life,' or Being, which is the 'correlative of truth.'" (Biografiya Literaria) It is also to go from the delusion that diversity is division or that a concept held by two minds is two concepts, rather than two exemplars of one concept.

The power that allows reason to act on the intellect so as to raise it and make it active, as understanding, is the creative or secondary imagination.

... all the products of the mere reflective faculty [moulds of intellect] partook of death, and were as the rattling twigs and sprays in winter, into which a sap was yet to be propelled from some root... (Biografiya Literaria)

... the IMAGINATION, the compleating power which unites clearness with depth, the plenitude of the sense with the comprehensibility of the [intellect], impregnated with which the [intellect] itself becomes [understanding]– an intuitive and living power..(Biografiya Literaria)

And the apparent contradictions revealed initially by passive reason, are really the dynamic functions of life, and this can only be perceived by the active power of reason, which involves the imagination.

Polarity, being 'incompatible with the mathematical calculus,' is not graspable by the understanding [intellect], but only in the imagination; in fact we have already had occasion to specify it as the basic act of imagination.^[4]

And reason is also part of the Logos for Coleridge ("the Word or Logos is life, and communicates life" and it is also "light, and communicates light," the light of positive reason, or Nous). The negative form of reason, which is the capability God gave man to comprehend the divine light, is light in its potential form, though the darkness of the mere intellect may fail to comprehend it.

Til nazariyasi

"Words are living powers, not merely articulated air." Language is to consciousness what geometry is to space and mathematics to time. It is language, not sense experience, that orients mind to reality.^[9]

For Coleridge, language in its highest form, is the very tool and vehicle for understanding reality and the basis for the evolution of mind and consciousness. He takes as the foundation our immediate living experience of things (Thomas Reid's Common Sense ) as well as of our very self - the mind as dynamic act. Words, for Coleridge, reveal the creative mind, working via the power of imagination (versus the power of fancy) to reveal reality (not to create artifacts of experience). However, there is a difference between the popular, descriptive use of language, which "as objects are essentially fixed and dead," and the more serious discursive, scholarly use of language. Beyond that there is the 'best part of language', the language of disclosure, which discloses by the very use of precise, desynonimized terms.

This 'disclosive' language emerges as a result of the cultivation of profound (objective) feeling (Suzanne Langer ), and deep thought (involving the inmost mind (nous), in both its nether (the nous patheticos, yoki Goethe's Gemüt ) and upper aspects (nous poieticos or Rudolf Steiner's Geist). Here, the full mind, both mental and noetic, not just the intellect and reason, is active in establishing the meaning of words. Disclosive language taps into and contains the 'fullness of intelligence', expressing living experience (Erlebniss nemis tilida). This disclosive language is also one that evolves along with man's consciousness and the progress of science, in that terms come more and more to be desynonymized, such as the famous distinction Coleridge made between imagination and fancy and awareness and consciousness. Coleridge's view was in contrast to the predominant Lockean tradition: for Locke, static concepts and their verbal exponents arise from experience, whereas for Coleridge the proper use of language is a dynamic or romantic event between mind and nature.^[9]

Coleridge's definition of "word" represents language as participating intimately in the complex relation between mind and world" "Coleridge presents language as the principal vehicle for the interaction of the knowing mind and known reality.^[9]

Thus, for Coleridge, language, that is, the different true forms of the one Logos, discloses to us the very content and activity of cognition, and that since 'mind is an act', language is the means for the evolution of mind and consciousness (Logos, the evolver). Initially, Coleridge focussed on poetry as the source of living experience in words, but later came to understand that poetry was 'essentially ideal" and that the poetic imagination 'struggles to idealize' and to "spread (project) a tone around forms, incidents and situations." One had to go beyond poetry and the poetic imagination, into the 'verbal imagination' to get at the true power of language to use "words that convey feelings and flash images" to disclose reality via the common ethereal element of our being.

This involves a participative capacity of mind to create a dynamic between mind and word, so that the minds of the reader or listener and the writer or speaker create a co-adunation or compresence (Samuel Alexander). This capacity involves not just the abstracting Latin intellect (mens), but the re-emergent participative Greek nous. Coleridge referred to this new capacity of mind, using the nous to irradiate the Latin Erkaklar, as an 'ulterior consciousness'. And this capacity of mind to participate mind is an 'ethereal medium." Mind is at the very foundation of being of man and much more than the sum of sense experience, and the purpose of his method is "to render the mind intuitive of the spiritual [non-sensible] in man" and develop "this ulterior consciousness". The medium of the compresence of minds ("spiritual intercourse") is "the common ethereal element of their being, the tremulous reciprocations [tremulations] of which propagate themselves even to the inmost of the soul." (BL)

Language is both an expression and motive force for the evolution of consciousness; the history of words is a history of mind (see Ouen Barfild 's History in English Words). For Coleridge, creation is "the language of God" (Logos), and this can be read in the realms of nature, culture and spirit.

Romantic cognosis

At the core of the idea of romanticism is romantic cognosis, or 'co-gnosis', the dynamic interplay of masculine and feminine forces and energies in the mind and imagination, involving a dyadic unit of consciousness right from the beginning (Genesis: 'male and female made he them'). Coleridge speaks of "the feminine mind and imagination," and provides the polaric example of the two giants of English literature, Shakespeare ("darts himself forth and passes into all the forms of human character and passion") and Milton ("attracts all forms and things to himself" which "shape themselves anew" in him). For Coleridge, "imagination is both active and passive", that is, masculine and feminine in nature. He also provides a similar polarity between the essentially passive primary imagination, that (spontaneously, reactively) configures sensory experience ("a repetition in the finite mind of the eternal act of creation in the infinite I AM"), and the active secondary imagination that 'dissolves, diffuses and dissipates in order to re-create' via the higher state of mind and consciousness. Coleridge also distinguished between the poetic imagination, which is essentially projective, and the philosophic imagination, which is essentially pro-active ("the scared power of self-intuition, [which] can interpret and understand the symbols" inherent in the world around us).

For Coleridge, the life which is in each of us is in other people and things out there as well, allowing for communication between Mother nature and human nature, as well as between individuals. At the level of mind, ideas are 'mysterious powers, living, seminal, formative' and "essentially one with the germinal causes in nature. Goethe's identification and elaboration of the Gemüt as the organ of mind for participatiing the living essence or Vesen of nature, whether in Mother or human nature, is what Coleridge termed our 'inmost mind'.

In addition to the dynamic polarity between masculine and feminine principles of mind and consciousness, Coleridge identified "the pleasure principle" as the "chief principle" and "great spring of activity of our minds", from which "the sexual appetence and all the passions connected with it take their origin.

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