Romanticism And Transcendence

"Grounded in the thought of Samuel Taylor Coleridge, Romanticism and Transcendence explores the religious dimensions of imagination in the Romantic tradition, both theoretically and in the poetry of Wordsworth and Coleridge. J. Robert Barth suggests that we may look to Coleridge for the theoretical grounding of the view of religious imagination proposed in this book, but that it is in Wordsworth above all that we see this imagination at work."--Jacket

Grounded in the thought of Samuel Taylor Coleridge, Romanticism and Transcendence explores the religious dimensions of imagination in the Romantic tradition, both theoretically and in the poetry of Wordsworth and Coleridge. J. Robert Barth suggests that we may look to Coleridge for the theoretical grounding of the view of religious imagination proposed in this book, but that it is in Wordsworth above all that we see this imagination at work. Barth first argues that the Romantic imagination--with its profound symbolic import--of its very nature has religious implications, and notes parallels between Coleridge's view of the imagination and that of Ignatius Loyola in his Spiritual Exercises. He then turns to the role of religious experience in Wordsworth, using The Prelude as a privileged source. Next, after comparing the conception of humanity and God in Wordsworth and Coleridge, Barth considers the role of religious experience and imagery in two of Coleridge's central poetic texts, The Rime of the Ancient Mariner and Christabel. Finally, Barth examines the continuing role of the Romantic idea of the religious imagination today, in literature and all the arts, linking it with the thought of theologian Karl Rahner and literary critic George Steiner. Romanticism and Transcendence brings together literary theory, poetry, and religious experience, areas that are interrelated but are often not seen in relationship. By exploring levels of Wordsworth's and Coleridge's poetry that are often ignored, Barth provides insight into how and why the imagination was so important to their work. He also demonstrates how rich with religious value and meaning poetry and the arts can be. The interdisciplinary nature of this important new study will make it useful not only to Wordsworth and Coleridge scholars and other Romantic specialists, but also to anyone concerned with the intellectual history of the nineteenth century and to theologians in general.

Originally published in 1976. In The Romantic Sublime Thomas Weiskel investigates the concept of the sublime in the poetry of English Romantic writers. His work infuses elements of structuralism and psychological thought in his attempt to describe and demystify the sublime experience—or, in his words, to "desublimate the sublime." In doing so, he demonstrates that the sublime is largely mystified, and he contrasts those with faith in the awesomeness of sublimation and those who remain skeptical of the sublime's mystifying power. In working to demystify the sublime, Weiskel emphasizes the task of intelligence by assigning morality and intellect the value of mistrust in sublimation.

"The fundamental concern of Romanticism, which brought about its inception, determined its development, and set its end, was the need to create a new language for religion"--

Awarded the 2005 Jean-Pierre Barricelli Book Prize by the International Conference on Romanticism This book explores a cosmopolitan tradition of nineteenth-century novels written in response to Germaine de Staël's originary novel of the artist as heroine, corinne. The first book to delineate the contours of an international women's Romanticism, it argues that the künstlerromane of Mary Shelley, Bettine von Arnim, and George Sand offer feminist understandings of history and transcendence that constitute a critique of Romanticism from within. The book examines meditative, mystical and utopian visions of religious and artistic transcendence in the novels of women Romanticists as vehicles for the representation of a gendered subjectivity that seeks detachment and distance from the interests and strictures of the existing patriarchal social and cultural order. For these writers, the author argues, self-transcendence means an abandonment or dissolution of the individual self through political and spiritual efforts that culminate in a revelation of the divinity of a collective selfhood that comes into being through historical process.

In this first book-length study of Les Misérables, Kathryn M. Grossman, with an authoritative command of Hugo’s work and Hugo criticism, situates the novelist’s masterpiece in relation both to his earlier novels—up to and including Notre-Dame de Paris— and to the poetry published during his exile under the Second Empire. Drawing on Paul Ricoeur’s theory of metaphor and on Thomas Weiskel’s analysis of the romantic sublime, Grossman illustrates how the novel’s motifs and structures correspond to a closely connected set of ethical, spiritual, political, and aesthetic concerns. The religious motifs in Les Misérables identify the sublime not just with utopian ideals (and the overthrow of Napoleon III’s grotesque Second Empire) but with artistic death and resurrection. Examining the ways the novel is largely concerned with the monstrous "brutalities of progress" called revolutions that must precede the advent of heaven on earth, Grossman traces that link to a mythos of sin and redemption and shows how the moral concerns of the plot also illuminate Hugo’s aesthetics. Les Misérables explores the tensions between heroes and scoundrels, chaos and order, law and lawlessness. Grossman painstakingly follows the novel’s ethical hierarchy from the grotesque (criminality) to the conventional (bourgeois complacency) and the sublime (sainthood), demonstrating how that hierarchy corresponds to two other hierarchies: the literary and the political.

This study traces a clear and fascinating narrative through the thought of the major British Romantic poets, from its rise in Wordsworth and Coleridge, through Shelley and Keats, to its decline with Byron.

Edgar Allan Poe often set the scenes of his stories and poems with music: angels have the heartstrings of lutes, spirits dance, and women speak with melodic voices. These musical ideas appear to mimic the ways other authors, particularly Romanticists, used music in their works to represent a spiritual ideal artistic realm. Music brought forth the otherworldly, and spoke to the possible transcendence of the human spirit. Yet, Poe's music differs from these Romantic notions in ways that, although not immediately perceptible in each individual instance, cohere to invert Romantic idealism. For Poe, artistic transcendence is impossible, the metaphysical realm is unreachable, and humans cannot perceive anything but their own failure of spirit. In this book, I show how we can look at Poe's poems and stories on the whole to discover this, and in doing so, unpack some of Poe's mysticism along the way.