By Andrea Timár (auth.)
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Additional info for A Modern Coleridge: Cultivation, Addiction, Habits
The first chapter on habits demonstrates that while Coleridge rejects both Hume’s and Burke’s conception of habit and foregrounds the role of the will in the workings of the human mind, his discourse on education is thoroughly intertwined, quite counter-intuitively, with a partly Lockean, partly Aristotelian discourse on habits. Apart from the famous description, in Biographia, of his own formative years in Christ’s Hospital, where Reverend James Boyer ‘habituated’ his tastes (see also, Mangiavellano, 28), the beginning of Logic explicitly deals with the development of proper ‘habits of reflection’ in early childhood.
169). In order to do so, he first affixes a set of rules in some conspicuous part of the ship, and makes sure that each member of the crew understands them. If any rule is violated, the violation has first to be acknowledged by the offender, and then punished with his own consent. , 174–175). , 169, italics added), he can hardly hide the not so gentle violence that makes the working of his system possible in the first place. , 170). Coleridge omits the description of the punishment itself;7 but lays emphasis on the conversion of the soul, or else, on the awakening of conscience.
170, italics added). , 170) does not consist in the elicitation of what Kant himself calls ‘respect for ourselves in the consciousness of our freedom’ (PP, 161, italics added) but, in line with what Fulford calls ‘paternalism,’ in its ability to conjure up an overpowering, ghostly figure of conscience, and evoke a sense of guilt, which awaits some (endlessly deferred) redemption. , 171). , 171). , 171). , 171). 9 The subjective experience of the sailors clearly parallels (as we will see) the Ancient Mariner’s endless haunting by spirits.
A Modern Coleridge: Cultivation, Addiction, Habits by Andrea Timár (auth.)