Visual calculating in shape grammars aligns with art and design, bridging the gap between seeing (Coleridge's “imagination”) and combinatoric play (Coleridge's “fancy”). In Shapes of Imagination, George Stiny runs visual calculating in shape grammars through art and design—incorporating Samuel Taylor Coleridge's poetic imagination and Oscar Wilde's corollary to see things as they aren't. Many assume that calculating limits art and design to suit computers, but shape grammars rely on seeing to prove otherwise. Rules that change what they see extend calculating to overtake what computers can do, in logic and with data and learning. Shape grammars bridge the divide between seeing (Coleridge's “imagination, or esemplastic power”) and combinatoric play (Coleridge's “fancy”). Stiny shows that calculating without seeing excludes art and design. Seeing is key for calculating to augment creative activity with aesthetic insight and value. Shape grammars go by appearances, in a full-fledged aesthetic enterprise for the inconstant eye; they answer the question of what calculating would be like if Turing and von Neumann were artists instead of logicians. Art and design are calculating in all their splendid detail.

This volume, dedicated to the memory of Peter Laver, explores the tension in Coleridge's theory and practice between the Imagination and the Natural.

Studying the nature of symbol in Coleridge's work, Father Barth shows that it is central to Coleridge's intellectual endeavor in poetry and criticism as well as in philosophy and theology. He finds symbol to be an essentially religious reality for Coleridge, one that partakes of the nature of a sacrament, especially sacrament as an encounter between material and spiritual reality. Father Barth notes that eighteenth-century poetry was by and large a poetry of metaphor rather than of symbol, a poetry of reference rather than of encounter. In close readings of the poetry of Wordsworth and Coleridge, he shows how they practiced and developed the poetry of symbol. Finally, analyzing the symbolic imagination, the author concludes that it is a phenomenon profoundly linked with the experience of Romanticism itself and with a fundamental change in religious sensibility. Originally published in 1977. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Why should anyone bother with Coleridge either as a theologian or a political theorist? At first in desperation, but now quite deliberately, Alan Gregory convincingly suggests that one should bother because Coleridge mounted an imporant critique of reductionist explanations of human society and moral agency, and because Coleridge has much regarding that important enterprise to teach us still. While Gregory also offers a perceptive outline of early British conservatism, his main concern is with Coleridge's attack on reductionism, including his defense of the will against associationism, his criticisms of Enlightenment historiography, his discussions of the inadequacies of political economy, and the Trinitarian arguments against monism. There is, Gregory remarks, no grasping the range or inner dynamic of Coleridge's thought without appreciating his religious vision, his theology. Indeed, Coleridge himself affirmed that should we try to conceive a man without the ideas of God, eternity, freedom, will, absolute truth, of the good, the true, the beautiful, the infinite...the man will have vanished.

Through politics, religion and his relationship with Wordsworth, the book builds to a new interpretation of the poems where Coleridge's daemonic imagination produces its myths: The Ancient Mariner, Kubla Khan and Christabel . Re-reading the origins of Romanticism, Leadbetter reveals a Coleridge at once more familiar and more strange.

Examining a range of Coleridge's writings, this book uses recent scientific research to understand how we have evolved to make mental representations of the counterfactual, how such transformative essays in Imagination have enabled humans to survive, to prosper and to express themselves in the sciences, the arts and particularly in poetry.

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.