Reviewed by:

• Coleridge's Contemplative Philosophy by Peter Cheyne
• Dale E. Snow

Peter Cheyne may have understood Coleridge better than the latter understood himself. This book provides an extensive road map to many of the highways and byways Coleridge wandered down in both prose and poetry, and it does so without ever losing sight of the ultimate goal of the journey: a philosophy of contemplative ideas, an ideal-realism that brought together these many disparate influences. For Cheyne, Coleridge is a thinker of the first rank, whose achievement—the philosophy of contemplation, which presents a "view of intuitive reason and its ideas that shape humanity" (3)—could have great value for the future direction of philosophy.

Although Cheyne identifies three main periods in Coleridge's intellectual activity, an imagination period (1795–1816), a period focused on the philosophy of ideas (1816–30), and a theological period (1822–34), it is clear from the outset that he will draw upon all three to fully sketch the contemplative philosophy of ideas. He masterfully combines Coleridge's published works, letters, notebooks, marginalia, unpublished manuscripts, and fragments to create a comprehensive portrait of his evolution as a thinker.

Cheyne points out that "no standard interpretation of Coleridge … as philosopher and critic exists" (38). This is due in part to the inaccessibility of much of his work, in part to the extent and heterogeneity of his learning, and finally to questions about the relationship of Coleridge's philosophy to German idealism. All three of these issues are dealt with in detail. Cheyne brings to the task a formidable level of conviction that there is a central philosophical vision to be found in Coleridge, a claim disputed in the literature. A key strength of his presentation is his discussion of Coleridge's place in the philosophical traditions that he learned from and tried to bring together. Here I would highlight the nuanced discussion of Coleridge's relationship to Neoplatonism. The emphasis on the Socratic and practical elements of Coleridge's thought is also illuminating.

Another insightful analysis is provided in chapter 5 with the handling of Coleridge's relationship with Jakob Böhme and, later, with Friedrich Schelling. Coleridge encountered Böhme as an adolescent, and, as Cheyne informs us, he was the writer whose works Coleridge annotated most extensively. Böhme's significance lay both in his sheer ardor for the divine, and more directly in his demonstrating the power of a dynamic logic of qualities, which became the guiding inspiration for Coleridge's "Order of the Mental Powers" (131, 172), which he developed through his reading of Richard of St. Victor and an idiosyncratic rereading of Plato's Divided Line. In portraying Coleridge's journey beyond the empiricist and mechanically reductive theories he had embraced in his youth, Cheyne shows the inspiration and model for the organicist theory of mind Coleridge eventually adopted. A characteristic feature of this theory of mind is the distinction between the higher and the lower senses of reason (170–71).

Chapter 7 is focused on Coleridge's modified Platonism. Cheyne calls him a "post-Kantian Christian Neoplatonist" (222), which, cumbersome as it sounds, does combine the three main influences Coleridge labored to synthesize. He was a post-Kantian because he had been taught by Kant to seek the principles constitutive of knowledge and experience; he was Christian out of lived conviction; and he was a Neoplatonist in the sense that he found all reality to depend on a higher truth. Coleridge's originality lay in his insight that certain ideas of reason interpenetrated human social reality in ways that created cultural realities and helped to define humanity itself. In his Church and State (1829), Coleridge had argued for the development of human institutions as guided by their ideas, an insight later developed by others such as John Henry Newman, T. S. Eliot, and George Steiner.

Another of the standout chapters in this ambitious book that must at least be mentioned is the highly detailed (and technical) discussion of Coleridge's pentadic logic, which is the subject of chapter 9. It is a...

审核人：

• 彼得·奇恩（Peter Cheyne）的柯里奇的沉思哲学
• 戴尔·雪诺（Dale E.Snow）

彼得·奇恩（Peter Cheyne）可能比后者更了解自己。本书为前往许多在散文和诗歌中徘徊的高速公路和小路提供了详尽的路线图，并且在此过程中始终没有忽略旅程的最终目标：沉思思想哲学，理想现实主义哲学。汇集了许多不同的影响。对于Cheyne来说，Coleridge是一流的思想家，他的成就-沉思哲学，提出了“直觉理性的观点及其塑造人性的思想”（3），对于哲学的未来方向可能具有巨大的价值。

尽管Cheyne在Coleridge的知识活动中确定了三个主要时期，即想象时期（1795–1816），专注于思想哲学的时期（1816–30）和神学时期（1822–34），但从一开始就很清楚他将利用这三者来充分勾勒出沉思的思想哲学。他巧妙地结合了Coleridge的出版作品，信件，笔记本，边缘，未出版的手稿和片段，以全面地描绘了他作为思想家的发展历程。

Cheyne指出：“不存在对Coleridge……作为哲学家和评论家的标准解释”（38）。这部分归因于他大部分工作的不可及性，部分归因于他学习的广度和异质性，最后归因于对科尔里奇哲学与德国唯心主义之间关系的质疑。所有这三个问题均已详细处理。彻恩（Cheyne）为这项任务带来了令人难以置信的信念，那就是在科尔里奇（Coleridge）中找到了一种中心的哲学视野，这在文献中是有争议的。他演讲的主要力量是他对科尔里奇在他从中学习并试图汇集在一起​​的哲学传统中的地位的讨论。在这里，我将重点介绍Coleridge与新柏拉图主义的关系的细微差别。

在第5章中提供了另一项有见地的分析，其中分析了科尔里奇与雅各布·博姆（JakobBöhme）以及后来与弗里德里希·谢林（Friedrich Schelling）的关系。科尔里奇（Coleridge）青春期遇到了博默（Böhme），正如Cheyne告诉我们的那样，他是作家，科尔里奇（Coleridge）的作品得到了最广泛的注释。博姆的意义不仅在于他对神的热衷，而且更直接地在于他展示了品质动态逻辑的力量，这成为了科尔里奇“精神力量的秩序”（131，172）的指导灵感。通过他对圣维克多的理查德的阅读和对柏拉图的《分界线》的特质重新阅读。在描绘科尔里奇超越青年时期所接受的经验主义和机械还原理论的旅程时，Cheyne展示了有机主义思想理论Coleridge最终采用的灵感和模型。这种心理理论的一个特征是理性的高低感之间的区别（170-71）。

第7章重点介绍Coleridge修改后的柏拉图主义。Cheyne称他为“后康德时期的基督教新柏拉图主义者”（222），听起来很麻烦，但确实结合了Coleridge努力综合的三个主要影响。他之所以成为后康德人，是因为康德曾教他寻求知识和经验的基本原理。他是基督徒，出于坚定的信念；从某种意义上说，他发现了所有现实都依赖于更高的真理，因此他是一名新柏拉图主义者。科尔里奇的独创性在于他的洞察力，即理性的某些观念以创造文化现实并帮助界定人类自身的方式贯穿人类社会现实。在他的教会和国家中 （1829年），科尔里奇（Coleridge）主张以人类机构的思想为指导发展人类机构，后来约翰·亨利·纽曼（John Henry Newman），艾略特（TS Eliot）和乔治·斯坦纳（George Steiner）等人也提出了这一见解。

这本雄心勃勃的书中另一个引人注目的章节至少是对Coleridge五次逻辑的高度详细（和技术性）讨论，这是第9章的主题。这是一本有趣的...