By Andrea Timár (auth.)
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Additional info for A Modern Coleridge: Cultivation, Addiction, Habits
In Opus Maximum, Coleridge argues that volition turned into habit through education and practice can make one an ‘excellent 20 A Modern Coleridge musician’, for example, whose fingers perform the most difficult labyrinths ‘spontaneously’. This spontaneity is also a ‘habit’, which (exactly like an opium habit) ‘result[s from] the incorporation of antecedent distinct acts of will’ (OM, 140–141, italics added). We may remember that the ascent from ‘animal’ to ‘human’ happens when ‘the Spontaneous rises into the Voluntary’ (AR, 98); in the case of the musician (or of any artist, for that matter) we witness a contrary process: the voluntary ‘rises’ into the spontaneous and becomes what Youngquist calls (with reference to Coleridge’s opium habit) a kind of ‘somatic memory’ (Monstrosities, 94): distinct acts of the will are incorporated into habit.
Ball does not believe in the ‘true’ universality of Reason, or in the idea of a universal humanity, but is convinced that the safety of the Empire requires that all men be treated as if they were rational beings. In fact, Coleridge equates ‘eliciting’ precisely with Ball’s act of interpellation, and his purely figurative move of sympathy. , 171, italics added). When Ball interpellates the mariners as ‘men’ rather than ‘beasts’, he implies that they are ‘ends in themselves’ rather than ‘means’ (cf, Ch & St, 15).
B. not images) as the ideas of a point, a line, a circle in Mathematics; and of Justice, Holiness, Free-Will, &c. , 104). Coleridge’s emphasis on the faculty of judgement and, especially, ‘Practical Reason’1 suggests that he does not define ‘humanity’ on the basis of social provenance. Instead, he establishes an opposition between ‘man’, on the one hand, and ‘the barbarian, the savage, and the animal’ on the other: by cultivation, he writes, ‘[w]e do not mean those degrees of moral and intellectual cultivation which distinguish man from man in the same civilised society, much less those that separate the Christian from the this-worldian; but those that constitute civilized man in contra-distinction from the barbarian, the savage, and the animal’ (Ch & St, 74).