Pub Date : 2019-04-02DOI: 10.5422/fordham/9780823284184.003.0006
Karen Swann
This chapter explores Coleridge’s late career as a prodigious talker. An insistent strain in contemporary accounts of Coleridge’s talk suggests that his auditors recognized in his talking the dynamics of thinking itself: not a content that could be transported back from one’s encounter with him, but the rhythms of a mind in a state of radical non-relation to a social world with which it nonetheless “colludes,” in Thomas De Quincey’s words. Both Hannah Arendt, in The Life of the Mind, and William Hazlitt, in The Spirit of the Age, hold up this sort of thinking as a slender, rear-guard resistance that the purposelessness of thought can offer to an unthinking instrumentalism that functions to “reduce law to a system, and the mind of man to a machine,” in Hazlitt’s words. In his time, Coleridge became the figure of a thinking without limits, the bearer of a frail resistance to the modern social and political arrangements from which this thinking withdraws.
这一章探讨了柯勒律治作为一个伟大的演说家的晚期职业生涯。在当代对柯勒律治谈话的描述中，有一种持续的张力表明，他的听众在他的谈话中认识到了思想本身的动态:不是一种可以从与他的相遇中被带回的内容，而是一种与社会世界完全无关的思想的节奏，用托马斯·德·昆西(Thomas De Quincey)的话来说，它仍然与社会世界“串通”。汉娜·阿伦特(Hannah Arendt)在《心灵的生活》(The Life of The Mind)中，威廉·黑兹利特(William Hazlitt)在《时代精神》(The Spirit of The Age)中，都认为这种思考是一种纤细的、后防式的抵抗，思想的无目的性可以为一种不加思考的工具主义提供抵抗，用黑兹利特的话来说，这种工具主义的功能是“将法律简化为一种体系，将人的思想简化为一台机器”。在他的时代，柯勒律治成为思想无限的人物，是对现代社会和政治安排的脆弱抵抗的载体，这种思想从现代社会和政治安排中退出。
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