This is Dr Wheeler's analysis of the Biographia Literaria, one of the central prose texts of the Romantic period.

First published in 1983, this book examines a work whose intricacies have baffled and infuriated generations of readers and proposes a theory of Coleridge’s writing habits that "explain(s) his explanation". The author painstakingly analyses the Biographia’s organising structure distinguishing between the daring conception and often inept execution of Coleridge’s idea of critical discourse. It is argued that Coleridge’s autobiographical format present a richly metaphorical "self" whose literary life has led to the now-famous doctrine of secondary imagination. The author’s command of Coleridge scholarship will shed new light on the Biographia for specialists and non-specialists alike.

In the nineteenth century there was a definite divide between those who read Coleridge as a religious thinker and those who read him as a poet. Even now, readers and critics find it hard not to consider one aspect of his work to the exclusion of the other. Here David Jasper considers Coleridge as a poet, literary critic, theologian and philosopher, seeing him as occupying a representative place in European and English Romantic thought on poetry, religion and the role of the artist. His earliest writings are closely linked to his mature religious and critical thought, and his greatest poems, ‘Kubla Khan’, ‘The Rime of the Ancient Mariner’ and the ‘Dejection’ Ode, are a necessary prelude to the prose writings of the middle period of Coleridge’s life. Self-reflection upon the processes of creating poetry and art, particularly in the Biographia Literaria, is an important development in Coleridge’s sense of the relation of the finite to the infinite through the inspiration of the poet. Attention to the nature of inspiration, imagination and irony in creative writing leads directly to his later discussions of man’s need of a divine redeemer and the nature of divine revelation. In the later poetry, attention is given to the theme of self-reflection in which spiritual growth is part and parcel of poetic development, each balancing the other. The final part of the book considers Coleridge’s later prose, linking his reflections upon poetry with an epistemology, which he learnt principally from Kant and Fichtee in a discussion of revelation and radical evil. In conclusion, Coleridge’s religious position is summed up through the late, and still unpublished notebooks, and the fragmentary remains of the long-projected Opus Maximum. The last chapter links Coleridge with a more recent debate on the nature of inspiration, poetic and divine, which arises out of Austin Farrer’s Bampton Lectures The Glass of Vision.

This book is an attempt to assess the creative potential of alchemy as a master trope in Coleridge’s conception of authorship and imagination. It begins with a challenge to the idea that an autonomous author is at the centre of a literary work. This idea is crucial to the reception of literature and to the way in which concepts of “originality” and “authorship” are typically understood. Against this marking out of an author as a singular, autonomous, and uniquely privileged “self,” it is posited that, for Coleridge, authorship occurs in a transformative or alchemical interspace between the desire for self-expression and the necessarily other-determined nature of creativity. Offering an alternative trajectory for the author, Coleridge elaborates an imaginative strategy in which the dislocation of the self from itself is the truest path to self-expression, and the author must become other in order to become more fully himself. Demonstrating a unique link between plagiarism and creativity, this book suggests that alchemy, better than any other system, accounts for Coleridge’s propensity for plagiarism and for an aesthetic of artifice. In an attempt to trace Coleridge’s familiarity with Hermetic and alchemical discourses throughout his life, it has been necessary to review works as varied as those of Plato, Marsilio Ficino, Ralph Cudworth, Jacob Boehme, Herman Boerhaave, and F. W. J. Schelling. It is then suggested how Coleridge appropriates alchemical terminology to his own aesthetic and imaginative ends. Unable to resolve the desire for aesthetic autonomy with the impossibility of asserting the self in one’s own voice, Coleridge “plays” in the hermeneutic interspace between selfhood and otherness, creativity and counterfeit, authority and artifice in order to arrive at an entirely unique strategy of alchemical self-exposition. Arriving at authorial selfhood through the odyssey of alterity, Coleridge’s “play”giarisms, in this view, do not violate the principles of originality, but redefine them. The book ends with a consideration of the necessarily negotiated fiction of all acts of imagination and authorship.

Wordsworth’s process of revision, his organization of poetic volumes and his supplementary writings are often seen as distinct from his poetic composition. Bates asserts that an analysis of these supplementary writings and paratexts are necessary to a full understanding of Wordsworth’s poetry.

Romantic writers such as Robert Southey and Samuel Taylor Coleridge aspired to rise above the so-called 'age of personality,' a new culture of politicized print gossip and personal attacks. Nevertheless, Southey, Coleridge, and other Romantic-era figures such as Leigh Hunt, William Hazlitt, Sydney Owenson, and the explorer John Ross became enmeshed in lively feuds with the major periodicals of the day, the Edinburgh Review and the Quarterly Review. Kim Wheatley focuses on feuds from the second and third decades of the nineteenth century, suggesting that by this time the vituperative rhetoric of the Edinburgh and the Quarterly had developed into what Coleridge called 'a habit of malignity.' Attending to the formal strategies of the reviewers' surprisingly creative prose, she traces how her chosen feuds take on lives of their own, branching off into other print media, including the weekly press and monthly magazines. Ultimately, Wheatley shows, these hostile exchanges incorporated literary genres and Romantic themes such as the idealized poetic self, the power of the supernatural, and the quest for the sublime. By turning episodes of print warfare into stories of transfiguration, the feuds thus unexpectedly contributed to the emergence of Romanticism.

"The ambivalent curiosity of the young poet Samuel Taylor Coleridge (1772-1834) towards Plato - 'but I love Plato - his dear gorgeous nonsense!' - soon developed into a philosophical project, and the mature Coleridge proclaimed himself a reviver of Plato's unwritten or esoteric 'systems'. James Vigus's study traces Coleridge's discovery of a Plato marginalised in the universities, and examines his use of German sources on the 'divine philosopher', and his Platonic interpretation of Kant's epistemology. It compares Coleridge's figurations of poetic inspiration with models in the Platonic dialogues, and investigates whether Coleridge's esoteric 'system' of philosophy ultimately fulfilled the Republic's notorious banishment of poetry."