Copernican Revolution" in Philosophy and the Romantic"Revolution*In English Literature

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Copernican Revolution KANT'S "COPERNICAN REVOLUTION" IN PHILOSOPHY AND THE ROMANTIC"REVOLUTION*IN ENGLISH LITERATURE by GRAHAM NICOL FORST B.A., University of British Columbia, 1962 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in the.Department of Engli sh We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA September, 1970 In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of The University of British Columbia Vancouver 8, Canada Date £?V I, / j?4 Supervisor: Dr. Victor Hopwood "KANT'S 'COPERNICAN REVOLUTION' IN PHILOSOPHY AND THE ROMANTIC 'REVOLUTION' IN ENGLISH LITERATURE" ABSTRACT The purpose of this study is to provide philosophical insight into the goals and achievement of the English Romantic poets by illus• trating the relation between their understanding of the mind as generative of experience and the concepts of human freedom and creativity formally deduced by Kant in his Transcendental Idealism. Primarily, this relation is defined in terms of Kant's claim in the Critique of Judgment that the aesthetic function "mediates between" or "reconciles" the polarized realms of man and nature. But because the Critique of Judgment has been traditionally accepted as a mere afterthought for Kant, the force of this claim has been greatly underestimated. As a consequence, the full extent of the relation be• tween Kantian and Romantic thought has not been appreciated. Therefore, I have introduced this study with a general survey of Kant's "Critical" teaching, designed primarily to examine the significance of Kant's claim for the aesthetic function, while at the same time outlining the philosophical background against which my main thesis is to be developed. Special attention is paid here to those aspects of Kant's system which most clearly define the terms of his own break from the dogmatic philos• ophies of his eighteenth-century predecessors, and which appear to relate most closely to Romantic thought: the deduction of the Productive Imagination and the consequent refutation of associationism; the ii necessity to distinguish between Verstand (Understanding) and Vernunft (Reason); the interpretation of man as self-legislating in the moral sphere, and the discussion of the origin and vital function of the sense of beauty and artistic creativity. In the second and more important part of this study, much of what is demanded in Kant by the sheer necessity of philosophical thought is shown to be present in English Romantic poetry as achievement and act. First, I demonstrate that the English Romantics were engaged in the same kind of inward-turning quest for certainty and permanence which led Kant to reject the dogmatic rationalism of the Enlightenment in favour of the "revolutionary" thesis that criteria of truth, goodness, and beauty are grounded not in "outward forms," but in the forms of human consciousness themselves. Second, I show how this reversal of the terms of naive empiricism leads the Romantics" into the same dualism of fact and value which emerges from Kant's critical investigation of human reason. Third, I show how the Romantics, like Kant, regarded this dualism as overcome in the aesthetic sphere, through the sensually "liberating" agency of beauty in art, and beauty or sublimity in nature. In this section my concern is not so much with the actual presence in Romantic literature of Kantian or Kant-like ideas, as with describing how Transcendentalist concepts "became constitutive" of Romantic poetry in terms of myth and symbol, and why such ideas were necessary for the "release" of poetry from eighteenth-century concepts. Thus, by respecting throughout the difference both in purpose and means between poetry and philosophy, Kant's theories and Romantic practise reveal themselves as complementary rather than antithetic modes of response to the spiritual and intellectual climate they shared. TABLE OF CONTENTS INTRODUCTION . 1 PART ONE: KANT'S "COPERNICAN REVOLUTION" Chapter . I. THE BACKGROUND OF THE REVOLUTION 11 II. THE TRANSFORMATIONAL NATURE OF HUMAN INTELLIGENCE ... 15 The "Transcendental Aesthetic" ..... 17 The "Transcendental Analytic" 20 The "Transcendental Dialectic" 26 III. REASON IN PRACTISE: KANT'S ETHICAL SYSTEM 33 IV. THE CRITIQUE OF JUDGMENT: ART AS MEDIATOR BETWEEN SENSE AND MORAL IDEAS Beauty as a "Necessary Condition of Human Being" . 40 The "Four Moments" of the "Critique of Aesthetical Judgment" 43 The Feeling of the Sublime 48 Genius 52 Beauty as a Symbol of the Morally Good 56 PART TWO: KANT'S "COPERNICAN REVOLUTION" AND ENGLISH ROMANTICISM V. KANT'S "TRANSCENDENTAL" METHOD AND THE QUEST FOR PERMANENCE IN ROMANTIC THOUGHT 62 VI. SENSATIONALISM IN ROMANTIC THOUGHT "One-Fold Vision" 71 Beyond Space and Time 83 iv Chapter VII. THE VERSTAND, THE VERNUNFT, AND THE BOUNDS OF INTELLECT IN ROMANTIC THOUGHT 91 The "False Secondary Power" 93 The Vernunft and the Status of the Metaphysical Ideas in Romantic Thought 103 VIII. FROM "PRACTICAL REASON" TO THE ETHICS OF LOVE 120 IX. THE CRITIQUE OF JUDGMENT AND ROMANTIC POETICS . Function: Art as Mediator Between Man and Nature 139 Effect: "Liberating the Sensuous" 149 ".Immediate Pleasure" 151 Beauty, Sublimity, and the "Free Play" of the Faculties 165 Source: The Genesis of Artistic Creativity LawfulIness Without Law 184 Kant's Einbildungsk'raft and the Romantic "Imagination" 192 SELECTED LIST OF WORKS CONSULTED 213 v INTRODUCTION Many eminent critics and historians have regarded German Idealism and English Romanticism as presenting similar kinds of responses to the dogmatic rationalism of the Enlightenment. A.C. Bradley, for example, often spoke of these movements as sharing a "community of spirit,"^ and he saw the poetry of Wordsworth as an imaginative expression of the same mind which, in his day, produced in Germany great philosophies. His poetic experience, his intuitions, his single thoughts, even his large views, correspond in a striking way, sometimes in a startling way, with ideas methodically developed'by Kant, Schelling, Hegel, Schopenhauer.2 Similarly, G.A. Borgese described Kant's revolutionary insights as "the most authoritative signposts on the road to the real synthesis and re• habilitation of romanticism,"3 and Samuel Monk, in his classic book on The Sublime, takes Kant's philosophy and the art of the Romantics as "symptoms of a changed point of view" and holds that there is a general similarity between the point of view of the Critique of Judgment and the Prelude; and that the Prelude differs from the Essay on Man in a manner vaguely analogous to the way in which the Critique of Pure Reason differs from An_ Essay on Human Understanding.4 ^"English Poetry and German Philosophy in the Age of Wordsworth," in A Miscellany (London, 1931), 107. ^Oxford Lectures on Poetry (London, 1914), 129-30. 3"Romanticism," Encyclopedia of the Social Sciences (New York, 1937). 4Ann Arbor, Michigan, 1960, 5. 1 2 And John Crowe Ransom writes that When we plunge into the first-rate sequence of poets which includes Wordsworth, Coleridge, Byron, Shelley, Keats, we at once gather the impression that they are purposeful, dedicated, even programmatic, to a degree hardly equalled by another set of individual poets living in a single age. They had a common preoccupation with a certain understanding of poetry, and they had got it partly from the literary critics, but more and more it tended to go back to Kant, or to those critics who had assimilated their own view to Kant's.^ But in spite of the universality of this belief in an intellectual kinship between Kant and the Romantics, or between Transcendental Idealism and Romanticism generally, surprisingly little scholarly effort has been expended in probing into the nature and extent of this relation• ship. Undoubtedly, part of the problem lies in the famous obliquity of Kant's style, which makes his ideas available only to the most resolute and patient readers: even Schopenhauer was known to have lamented over Kant's "symmetrical architectronic amusements." Also, the old dispute between Socrates and Ion survives, splitting teachers of philosophy from those of literature in the senseless haggle over who holds the patent on "Truth." And now we have that bete noire of modern education, academic specialization, all but stopping communication between the various disciplines in the modern university, causing it to resemble, in Theodore Roszak's words, "nothing so much as that highly refined, all-purpose brothel Jean Genet describes in his play The Balcony. The Concrete Universal: Observations on the Understanding of Poetry," in Poems and Essays (New York, 1955), 161. c Cited by J.H. Bernard, in the Introduction to his translation of Kant's Critique of Judgment (New York, 1951), xiv. This edition cited hereafter as C_ of_ J_. 7The Dissenting Academy (New York, 1967), 12. 3 But in spite of the narrowly sectarian attitudes which character• ize modern scholarship in the humanities, there is a great deal to be gained in placing philosophy and literature side by side as we seek understanding of the nature of man's response to his environment. For the world of the poet and the philosopher are not of gold and of brass (placed in either order)--or even iron--but offer equally valuable and equally comprehensive modes of interpreting the difference between appearance and reality; what has been and is, and what might be and ought to be; of fixing the limits of possible insight, or of determining the meaning or final cause of human existence.
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