Coleridges theory of life
Romance rose largely because attempts to understand not only inertia, but also a vital character. Romantic works in the field of art and romance of medicine were a response to a General lack of application of the method of inertial science to uncover the fundamental laws and principles of operant life of nature. German romantic science and medicine aim to understand the nature and principle of life, identified John hunter, in contrast to matter itself using Johann Friedrich Blumenbachs Bildungstrieb and romantic medicine Lebenskraft, as well as Roschlaubs development of the Brunonian system of medicine, the system of John brown, in his excitement theory of life, working also from Schellings Naturphilosophie, Goethes work in morphology, and the first dynamic concept of physiology Richard Saumarez. However, it is in Samuel Taylor Coleridge, which we find life and life of nature most intensely and comprehensively studied, especially in its hints towards a more comprehensive theory of life, providing the basis for romantic philosophy, science, and medicine. Work is the key to understanding the relationship of romantic literature, and science.
1. Background. (Фон)
Education was developed in philosophy and science was supported by a formidable two columns: the first the Cartesian separation of mind and matter, the second Newtonian physics, with its conquest of inert nature, both of which focused the mind view of things or objects. For the Cartesian philosophy, life existed on the side of matter, not mind, and physical science, the method, which was so productive to disclose the secrets of an inert nature, should not be less than productive in the study of a vital character. The initial attempt to seek the cause and principle of life in matter was challenged by John hunter, which ruled that the principle of life cannot be found neither within the matter, but exist independently of matter itself, and the conscious or animated, that is, he meant, he was combining or preceding cause of things or that Aristotelean philosophy term Natura naturata external phenomena of nature.
This reduction of the question of life in matter, and as a consequence that the method of the inertial Sciences was the path to understanding the phenomenon of life, which nature and essence, as the power of Natura naturans, not as manifestations by sensual appearances, as Natura naturata, was also lowered with the material-mechanical thing, and seemed to render human freedom is untenable concept. It was what romanticism is challenged, instead of striving to find an approach to the essence of nature as vital, not just inert, through a systematic method affects not only physics, but physiology of the vital functions. For Coleridge, quantitative analysis of anti-realist and has to rely on a qualitative analysis of the -ologies as in the case with the approach of Goethe.
At the same time, the romantics had to deal with an idealistic point of view that life was a little ways from things that things themselves have lost any real existence, the flow goes through Hume and Kant, as well as infusing stream German nature-philosophy, German idealism and naturphilosophie in particular, emerging scientific point of view, the doctrine of vitalism. For the romantics, life is not independent of, and antecedent to nature, but are intertwined and balanced in nature, and not separate from it, as David Bohm expresses it in more modern terms, "in nature nothing remains the same.everything comes from other things and gives rise to other things. This principle.the basis of our understanding of the nature rationally."
And as Coleridge explained this antecedent unity, or cause and principle of each Union, he from the time of bacon and Kepler been customary to call the law." And as laws "we derive from it a progressive view of the need for and the creation of phenomena that is the law."
2. The theory of Coleridges life. (Теория жизни Кольриджем по)
Coleridges were the dominant mind on many issues related to philosophy and science in his time, as John Stuart mill recognized, along with others, because who has studied the history of romanticism.The name of Coleridge is one of the few English names of our time which are likely to be oftener pronounced, and to become symbolical of more important things, in proportion as the inward workings of the age manifest themselves more and more in outward facts."
For Coleridge, as for many of his contemporaries, the romantic, the idea that matter itself can produce life only dealt with the various changes in the arrangement of the particles and does not explain life itself, as a principle or force that underlies the material manifestations, Natura naturans or "the productive power suspended and, as if quenched in the product" were the solution, according to Coleridge, "we have not yet reached the science of nature."
This productive power is above sensory experience, but not above nature, that is, the supersensible, but not supernatural, and thus, not occultism, as in the case of the vitalism. Vitalism does not distinguish between spirit and nature, and then, inside the nature, between visible appearance and invisible, but very real, not just a hypothesis, the concept of the essence or the principle of Natura naturans. Even Newton spoke of things invisible in themselves, though not in its manifestations, such as if the effort Count, comprehensive materialistic, complained about the use of terms such as gravity as relics of animism.
It was not given, or the thing itself, and the product or action, and Coleridge, looking at life in the broadest sense of the word, he was a product of the polarity of strength and energy, but derives from the unity which is power itself, not an abstract concept, or nominal, that is life, and this polar nature of the forces the life Force of a law or an idea in the Platonic sense of creation.
3. Life as polarity / / function movement. (Жизнь как полярность движения / / функция)
For Coleridge the essence of the world is movement, and movement is due to the dynamic polarization, which are both inherent in the world as potential and acting inherently in all its forms. This polarity is very dynamic, which is valid throughout nature, including in the more specific form of life, biological as well as mind and consciousness.The tendency having been ascertained, what is its most general law? I answer - polarity, or the essential dualism of Nature, arising out of its productive unity, and still tending to reaffirm it, either as equilibrium, indifference, or identity.
And this polarity is dynamic, that is the real, though not visible, not just logical or abstract. Thus, the polarity results in the manifestations, which are real and opposite forces that do not contradict each other, but the opposition and the inter-penetration..first, that two forces should be conceived which counteract each other by their essential nature, not only not in consequence of the accidental direction of each, but as prior to all direction, nay, as the primary forces from which the conditions of all possible directions are derivative and deducible: secondly, that these forces should be assumed to be both alike infinite, both alike indestructible. this one power with its two inherent indestructible yet counteracting forces, and the results or generations to which their inter-penetration gives existence, in the living principle and in the process of our own self-consciousness.
Thus, then, life itself is not the thing- itself-being, hypostasis - but an act and process.
And in that sense Coleridge re-key words in the question "What is life?" "what is not life that really is?"
This dynamic chart the essence of nature in all its functions and manifestations is a universal law in the order of the law of gravity and other physical laws of inert nature. And, most importantly, this dynamic polarity of the constitutive power of life on all levels outside or above nature, but within nature of the company Natura naturans, not as part of the visible product, but as hidden natural functions that produce such products or things.a Power, acting in and by its Product or Representative to a predetermined purpose is a Function… The first product of its energy is the thing itself… Still, however, its productive energy is not exhausted in this product, but overflows, or is effluent, as the specific forces, properties, faculties, of the product. It reappears, in short, as the function of the body.
It is these functions that the bridge sought by romantic science and medicine, in particular Andreas Roschlaub and the Brunonian system of medicine, between inertia science physics and vital science vital nature, physiology and medical application and physical domain of the doctor.
3.1. Life as polarity / / function movement. Romanticism and vitalism. (Романтизм и витализму)
Coleridge was influenced by German philosophy, in particular Kant, Fichte and Schellings Naturphilosophie and physiology, Blumenbach, and dynamic theory of the excitation life of the Brunonian system. He sought a path that was neither the mystical trend of the previous vitalists nor the materialist reductionist approach to science, but is dynamic.What Coleridge was after was definitely not animism or naive vitalism based on vital substance, or mechanical philosophy based on material substance. He was trying to find a general law.that explicates its self-regulating internal power.
Coleridges the task was to describe something that was dynamic, nor in mystical terms are not comparable, but by analogy, drawing on the examples of inertial science. As one writer explains that he uses the examples of electricity, magnetism and gravity, not because they like the life, but because they offer a way of understanding power, force and energy that lie at the basis of life. And using this analogy, Coleridge is trying to show that life is not a material force but a product of relations between forces. Life is not linear and static, but a dynamic process of self-regulation and Emergent evolution, which leads to increasing complexity and individuality. This spiral, upward movement of KF. Goethes ideas creates strength for the organization, which unites and this is the most intense and powerful that is the most difficult and the most individual - self-regulating, enlightened, developed individual mind. But at the same time, this process increases the life of interdependence as the law of comparative advantages in the economy and powers of associations of the mind. Thus, it is not about individual subjective mind, but about developing a higher level of consciousness and thinking through the process of life.
4. Life and liberty. (Жизнь и свободу)
And direction of this movement is in the direction of increasing individualization, that is, the formation of specific, individual pieces of things. At the same time, given the dynamic polarity of the world, must always be equal and opposite tendency, in this case, that connection. So, given our experience is that people, as individuals, striving in every life and in history in General to greater and greater individualization and social creature looking for interaction and communication. Its a dynamic interplay between individuation and connection forces, which leads to higher and higher individuation.By Life I everywhere mean the true Idea of Life,… the tendency to individuation… cannot be conceived without the opposite tendency to connect, even as the centrifugal power supposes the centripetal, or as the two opposite poles constitute each other, and are the constituent acts of one and the same power in the magnet…. Again, if the tendency be at once to individuate and to connect, to detach, but so as either to retain or to reproduce attachment, the individuation itself must be a tendency to the ultimate production of the highest and most comprehensive individuality. This must be the one great end of Nature, her ultimate object, or by whatever other word we may designate that something which bears to a final cause the same relation that Nature herself bears to the Supreme Intelligence.
5. Creative life and vital nature. (Творческой жизни и жизненно важный характер)
Coleridge makes a further distinction between mathematics and life, the latter to be productive or creative, that is life, and the former ideal. Thus, the mathematical approach that works so well with inert nature, is not suitable for vital nature.In its productive power, of which the product is the only measure, consists its incompatibility with mathematical calculus. For the full applicability of an abstract science ceases, the moment reality begins. This productive or generative power of life exists in all manifestations of life. These manifestations are the finite product of the dynamic interaction of infinite and non-destructible forces, but the forces are not extinguished in the product - they take on a different role, namely that of functions. Thus, the very nature of the" given” is contained in its manifestations such that the whole is contained in all the parts.
It is not excluded that after taken two forces does not depend on their meeting from opposite directions, the power which acts in them is indestructible, therefore inexhaustibly re-ebullient, and somehow must be the result of these two forces, both alike infinite, and both alike indestructible, and as rest or neutralization cannot be this result; no other conception is possible, but this product must be a tertium aliquid, or finite generation. Therefore, this concept is necessary. Now this tertium aliquid can be no other than the interpenetration of opposing forces, taking both. hence, constitutive power, which led to the body can then appear in it as its function: "the forces operating in its product or representative to a predetermined purpose is a function.the first product of its energy is the thing itself: IPSA SE posuit Et IAM facta Est ENS positum. However, its productive energy is not exhausted in this product, but overflows, or is effluent, as the specific forces, properties, ability, product. It appears, in short, as a function of the body.The vital functions are effects of the vis Vita PRINCIPIUM Vitale, and I assume organs as functionaries.
Life, which, by the polarity in unity diversity in unity in Coleridges sense also has a four beat cycle, different from the arid dialectics of abstraction - namely the tension of the polar forces themselves, the responsibility for their synthesis, and their discharge a product of indifference and peace as a new form of dominance. The product is not a neutralization, but a new form of the essential forces, these forces remaining within, though now as a function of the form.But as little can we conceive the oneness, except as the mid-point producing itself on each side, that is, manifesting itself on two opposite poles. Thus, from identity we derive duality, and from both together we obtain polarity, synthesis, indifference, predominance. BL
To make it adequate, we must replace the concept of a positive production for the holidays, or just neutralization. Just think that it is the zero point, or zero, but the reason it is a point saliens, and the government itself in Its Eminence.
6. Life and matter. (Жизнь и материя)
This dynamic polarity that life manifests on different levels. In essence it is space-time, with its product movements. The combination of both gives us a line or circle and then possible different degrees in a given form or" the dominance” forces. Geometry is not conceivable except as the dynamic interaction of cosmic periphery and time. Space, time and movement are also geometrically represented by width, length width and depth. And this correspondence is repeated throughout life.We have been thus full and express on this subject, because these simple ideas of time, space, and motion, of length, breadth, and depth, are not only the simplest and universal, but the necessary symbols of all philosophic construction. They will be found the primary factors and elementary forms of every calculus and of every diagram in the algebra and geometry of a scientific physiology. Accordingly, we shall recognise the same forms under other names, but at each return more specific and intense, and the whole process repeated with ascending gradations of reality, exempli gratia: Time + space = motion, Tm + space = line + breadth = depth, depth + motion = force, Lf + Bf = Df, LDf + BDf = attraction + repulsion = gravitation, and so on, even till they pass into outward phenomena, and form the intermediate link between productive powers and fixed products in light, heat, and electricity.
The question, then, is the result of dynamic forces - repulsion, centrifugal and centripetal attraction, that is not itself a productive force. He is also the mass of the body.If we pass to the construction of matter, we find it as the product, or tertium aliquid, of antagonist powers of repulsion and attraction. Remove these powers, and the conception of matter vanishes into space - conceive repulsion only, and you have the same result. For infinite repulsion, uncounteracted and alone, is tantamount to infinite, dimensionless diffusion, and this again to infinite weakness, viz., to space. Conceive attraction alone, and as an infinite contraction, its product amounts to the absolute point, viz., to time. Conceive the synthesis of both, and you have matter as a fluxional antecedent, which, in the very act of formation, passes into body by its gravity, and yet in all bodies it still remains as their mass.
Understanding Coleridges life was opposed to the materialistic point of view, which boils down essentially to the definition of life, which is the opposite of not-life, or that which resists death, that is, life.By an easy logic, each of the two divisions has been made to define the others by a mere assertion of their assumed contrariety. The theorist has explained Y+X by informing us that it is the opposite of Y-X: and if we ask, what then is Y-X, we are told that it is the opposite of Y+X! A reciprocation of good services.I turn to a work by the eminent French physiologist, Bichat, where I find this definition: Life is the sum of all the functions by which death is resisted.that is, that life consists in being able to live!.as if four more inveterate abstractions could be brought together than the words life, death, function, and resistance.
7. Cognition and life. (Познание и жизнь)
The problem for Coleridge and the romantics was that the mind, left to itself, as bacon argued, was able to understand only the external forms of nature by Natura naturata and not the inmost, living functions of the company Natura naturans creating these forms. Thus, effects can only be explained from the point of view of other effects, not causes. It is the ability to see these live features, which is a creative activity. For Coleridge, there is an innate, primitive or primary imagination that configures invisibly sensory experience in perception, rational perception, that is there in the mind and consciousness, and then rationally presentable, requires a higher level, what he called the secondary imagination, which is able to connect with the thing going through, to penetrate into its essence, in terms of the living dynamics of the maintenance of its external form, and then to present the phenomena, as in his natural rights, and then, with the help of reason, to develop various principles of its operation.
This cognitive ability is involved, what Coleridge called the innermost feelings or what Goethe called Kakoeto. He is also involved in the reactivation of the old Greek spiritual opportunities, as well as the ability to see or produce a theory from the Greek theoria of the verb to see the dynamics of polarities, or natural laws, the transcendent fundamental dynamic entity, which Plato called ideas with Eidos.
The hotel Natura naturata to Natura naturans is sustained, and the creative power of Natura naturans is one of a kind, with the human mind itself is creative, that is, there should be matching or the connection between the mind and things that we perceive, for example, that we can overcome the apparent division between object and representation in consciousness of an object that came to spoil the enlightenment thought of Hume and Kant. As one commentator noted, "the unity of intellect and character, of course, flatly contradicts Descartes".
8. Life and evolution. (Жизнь и эволюция)
For Coleridge the power of life inherent in every seed, as the potential to be extended as a result of interaction with the environment, the understanding of which enabled him to see in the Brunonian system of dynamic polarities in the theory of excitation.
Coleridge also saw that there was forward movement in time and space of life or the law of polarity, level physics of space and time and mineral or inert nature the law of universal gravitation, through forces of attraction and repulsion, until the man, with his law of resonance, in terms of his innate desire to be himself the forces of individuation, as well as connect with like-minded strength of the link, as Goethe expressed in his novel elective affinity Wahlverwandschaften, as well as in my own life experience.
The evolution occurred because the original polarity of creation, the act of creation itself gives rise to subsequent polarities, as each pole is the very unity that can be polarized, that Wilhelm Reich later called orgonomic functionalism and the fact that on a biological level is physiology, understanding that subsequently will be considered the concept of emergent evolution, including the emergence of mind and consciousness.the productive power, or vis naturans, which in the sensible world, or n atura naturata, is what we mean by the word, nature, when we speak of the same as an agent, is essentially one that is, of one kind with the intelligence, which is in the human mind above nature."
And so, too intimate and shared experience of all people, as set out in the General Format of philosophy sense. As they say, Coleridgebut for the confidence which we place in the assertions of our reason and our conscience, we could have no certainty of the reality and actual outness of the material world.
Nature evolyutsioniruet in the direction of the target, and this development of the human mind and consciousness in all its levels and degrees, is not teleological, as a function of the very nature of the law of polarity or creation itself, namely the increase in the individuation of the original unity, what Coleridge called diversity in unity. He claims, "without an explanation of nature as the conscious goal of" we need "to distinguish her Agency from a blind and lifeless mechanism."
Until a person obeys the various laws of nature, of man as self-conscious beings are also "sum" the process of creation leads to an increase of the mind and consciousness that is the creative faculty of the imagination. Instead, to be a creature of circumstance, man is the Creator of them, or at least that potential.Naked and helpless cometh man into the world. Such has been the complaint from eldest time, but we complain of our chief privilege, our ornament, and the connate mark of our sovereignty. Porphyrigeniti summus! …Henceforth he is referred to himself, delivered up to his own charge…
- Nether Stowey, Somerset, were among the most fruitful of Coleridge s life In 1795, Coleridge met poet William Wordsworth and his sister Dorothy. Wordsworth
- to spend time with Coleridge until after the winter of 1798. Wordsworth continued to write even without the support of Coleridge s company, and from October
- strand of radical British thought from the 1780 s and 90 s was to play a great part in Coleridge s espousal of German Idealist philosophy. Coleridge then
- statement of Coleridge s philosophical views. In the first part of the work Coleridge is mainly concerned with showing the evolution of his philosophic
- a poem by Samuel Taylor Coleridge written in February 1798. Part of the conversation poems, the poem discusses Coleridge s childhood experience in a
- was built to connect Coleridge s new garden with Poole s and Coleridge became a frequent visitor, sometimes studying in Poole s book parlour and sometimes
- ˈkɑːn is a poem written by Samuel Taylor Coleridge completed in 1797 and published in 1816. According to Coleridge s preface to Kubla Khan, the poem was composed
- act, and with them go our systems for assessing reality. We have, in Coleridge s second, more accurate phrase, poetic faith and so humans have such
- known, Ode: Intimations of Immortality The poem is an irregular Pindaric ode in 11 stanzas that combines aspects of Coleridge s Conversation poems, the
- referred to it, was a crucial concept for Samuel Taylor Coleridge s theory of the imagination. Coleridge begins his thoughts on imitation and poetry from Plato
- Lake Poet Coleridge s response to the landscape was at variance with the vision of Wordsworth, leading Coleridge to identify the landscape s Gothic elements
- 2011 Schelling s Organic Form of Philosophy: Life as the Schema of Freedom. Albany: State University Of New York. Coleridge s criticism of Shakespeare:
- at the core of the development of the new approach, both in terms of art and the science of knowledge itself epistemology Coleridge s ideas regarding
- House, Somerset, just a few miles away from Coleridge s home in Nether Stowey. Together Wordsworth and Coleridge with insights from Dorothy produced Lyrical
- persisting from childhood into adult life In Three Essays on the Theory of Sexuality 1905 Freud distinguished the fixations of the libido on an incestuous
- the younger poets of Keats s generation, often ridiculed for his infatuation with German idealistic philosophy. Against Coleridge s obsession with philosophical
- from Stephen Grosz s The Examined Life The Bookseller Institute of Psychoanalysis Publisher Page Norton Author Page Rogers, Coleridge White: Rights Archived
- Charles Lamb testified to Coleridge s thorough relish for Cowper, and on his own account wrote of Cowper as an old favourite and of reading the Task with
- Essays Principally on Dramatic Theory and Form 1966 Shakespeare s Lives 1970 2nd ed., 1991 Shakespeare: A Documentary Life 1974 Shakespeare, the Globe
- Theory of Literature is a book on literary scholarship by Rene Wellek, of the structuralist Prague school, and Austin Warren, a self - described old New
- utilitarian view of rhetoric can be traced to Coleridge s criticism, and for instance, to the reaction to the Enlightenment. Coleridge s brief treatise
- end of his life His PhD thesis was entitled S T. Coleridge Library Cormorant. He published over twenty scholarly essays and articles on Coleridge s poetry
- fear for his or her life The thought theories for example from Peter Lamarque, Noel Carroll, and Robert J. Yanal. The thought theories deny premise 2 and
- school of literary theory that focuses on the reader or audience and their experience of a literary work, in contrast to other schools and theories that
- Coleridge s Imagination: Essays in Memory of Pete Laver. Cambridge: Cambridge University Press. ISBN 9780521033992. Newlyn, Lucy 1986 Coleridge Wordsworth
- of Power: Coleridge and De Quincey. In: Coleridge s Visionary Languages. Bury St. Edmonds: Brewer, pp. 137 50. Baxter, Edmund 1990 De Quincey s Art
- comparison of Coleridge s and Hazlitt s critical views in general. Although, to Bromwich, Coleridge s criticism of Hamlet contained a greater number of original
- anthology that has ever shown Coleridge as poet, philosopher and critic. This was followed by an edition of Sara Coleridge s letters to Thomas Poole, Minnow
- for recreation instead of therapeutic purposes. Its hypothesized effects on visions have been discussed in many theories one of which was M. H. Abrams
- poetry and in the second half of the 1790 s associated with Romantic poets such as Coleridge and Wordsworth. Coleridge praised Thelwell as intrepid
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