THE COMPLETE AUTOBIOGRAPHICAL WORKS OF S. T. COLERIDGE (Illustrated Edition). William Hazlitt

in his preface to the new edition of his poems, I find that my conclusions are not so consentient with his as, I confess, I had taken for granted. In an article contributed by me to Mr. Southey’s Omniana, On the soul and its organs of sense, are the following sentences. “These (the human faculties) I would arrange under the different senses and powers: as the eye, the ear, the touch, etc.; the imitative power, voluntary and automatic; the imagination, or shaping and modifying power; the fancy, or the aggregative and associative power; the understanding, or the regulative, substantiating and realizing power; the speculative reason, vis theoretica et scientifica, or the power by which we produce or aim to produce unity, necessity, and universality in all our knowledge by means of principles a priori ; the will, or practical reason; the faculty of choice (Germanice, Willkuehr) and (distinct both from the moral will and the choice,) the sensation of volition, which I have found reason to include under the head of single and double touch.” To this, as far as it relates to the subject in question, namely the words (the aggregative and associative power) Mr. Wordsworth’s “objection is only that the definition is too general. To aggregate and to associate, to evoke and to combine, belong as well to the Imagination as to the Fancy.” I reply, that if, by the power of evoking and combining, Mr. Wordsworth means the same as, and no more than, I meant by the aggregative and associative, I continue to deny, that it belongs at all to the Imagination; and I am disposed to conjecture, that he has mistaken the copresence of Fancy with Imagination for the operation of the latter singly. A man may work with two very different tools at the same moment; each has its share in the work, but the work effected by each is distinct and different. But it will probably appear in the next chapter, that deeming it necessary to go back much further than Mr. Wordsworth’s subject required or permitted, I have attached a meaning to both Fancy and Imagination, which he had not in view, at least while he was writing that preface. He will judge. Would to Heaven, I might meet with many such readers! I will conclude with the words of Bishop Jeremy Taylor: “He to whom all things are one, who draweth all things to one, and seeth all things in one, may enjoy true peace and rest of spirit.”

CHAPTER XIII

       Table of Contents

      On the imagination, or esemplastic power

      O Adam, One Almighty is, from whom

      All things proceed, and up to him return,

      If not deprav’d from good, created all

      Such to perfection, one first matter all,

      Endued with various forms, various degrees

      Of substance, and, in things that live, of life;

      But more refin’d, more spiritous and pure,

      As nearer to him plac’d, or nearer tending,

      Each in their several active spheres assigu’d,

      Till body up to spirit work, in bounds

      Proportion’d to each kind. So from the root

      Springs lighter the green stalk, from thence the leaves

      More aery: last the bright consummate flower

      Spirits odorous breathes: flowers and their fruit,

      Man’s nourishment, by gradual scale sublim’d,

      To vital spirits aspire: to animal:

      To intellectual! — give both life and sense,

      Fancy and understanding; whence the soul

      REASON receives, and reason is her being,

      Discursive or intuitive.

      “Sane dicerentur si res corporales nil nisi materiale continerent, verissime in fluxu consistere, neque habere substantiale quicquam, quemadmodum et Platonici olim recte agnovere.”

      “Hinc igitur, praeter pure mathematica et phantasiae subjecta, collegi quaedam metaphysica solaque mente perceptibilia, esse admittenda et massae materiali principium quoddam superius et, ut sic dicam, formale addendum: quandoquidem omnes veritates rerum corporearum ex solis axiomatibus logisticis et geometricis, nempe de magno et parvo, toto et parte, figura et situ, colligi non possint; sed alia de causa et effectu, actioneque et passione, accedere debeant, quibus ordinis rerum rationes salventur. Id principium rerum, an entelecheian an vim appellemus, non refert, modo meminerimus, per solam Virium notionem intelligibiliter explicari.”

      Sebomai noeron

      Kruphian taxin

      Chorei TI MESON

      Ou katachuthen.

      Des Cartes, speaking as a naturalist, and in imitation of Archimedes, said, give me matter and motion and I will construct you the universe. We must of course understand him to have meant; I will render the construction of the universe intelligible. In the same sense the transcendental philosopher says; grant me a nature having two contrary forces, the one of which tends to expand infinitely, while the other strives to apprehend or find itself in this infinity, and I will cause the world of intelllgences with the whole system of their representations to rise up before you. Every other science presupposes intelligence as already existing and complete: the philosopher contemplates it in its growth, and as it were represents its history to the mind from its birth to its maturity.

      The venerable sage of Koenigsberg has preceded the march of this master-thought as an effective pioneer in his essay on the introduction of negative quantities into philosophy, published 1763. In this he has shown, that instead of assailing the science of mathematics by metaphysics, as Berkeley did in his ANALYST, or of sophisticating it, as Wolf did, by the vain attempt of deducing the first principles of geometry from supposed deeper grounds of ontology, it behoved the metaphysician rather to examine whether the only province of knowledge, which man has succeeded in erecting into a pure science, might not furnish materials, or at least hints, for establishing and pacifying the unsettled, warring, and embroiled domain of philosophy. An imitation of the mathematical method had indeed been attempted with no better success than attended the essay of David to wear the armour of Saul. Another use however is possible and of far greater promise, namely, the actual application of the positions which had so wonderfully enlarged the discoveries of geometry, mutatis mutandis, to philosophical subjects. Kant having briefly illustrated the utility of such an attempt in the questions of space, motion, and infinitely small quantities, as employed by the mathematician, proceeds to the idea of negative quantities and the transfer of them to metaphysical investigation. Opposites, he well observes, are of two kinds, either logical, that is, such as are absolutely incompatible; or real, without being contradictory. The former he denominates Nihil negativum irrepraesentabile, the connection of which produces nonsense. A body in motion is something — Aliquid cogitabile; but a body, at one and the same time in motion and not in motion, is nothing, or, at most, air articulated into nonsense. But a motory force of a body in one direction, and an equal force of the same body in an opposite direction is not incompatible, and the result, namely, rest, is real and representable. For the purposes of mathematical calculus it is indifferent which force we term negative, and which positive, and consequently we appropriate the latter to that, which happens to be the principal object in our thoughts. Thus if a man’s capital be ten and his debts eight, the subtraction will be the same, whether we call the capital negative debt, or the debt negative capital. But in as much as the latter stands practically in reference to the former, we of course represent the sum as 10-8. It is equally clear that two equal forces acting in opposite directions, both being finite and each distinguished from the other by its direction only, must neutralize or reduce each other to inaction. Now the transcendental philosophy demands; first, that two forces should be conceived which counteract each other by their essential nature; not only not in consequence of the accidental direction of each, but as prior to all direction, nay, as the primary forces from which the conditions of all possible directions are derivative and deducible: secondly, that these forces should be assumed to be both alike infinite, both alike indestructible. The problem will then be to discover the result or product of two such forces,