Romanticism, Gnosticism, and Neoplatonism
Romanticism, Gnosticism, and Neoplatonism
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浪漫主义、诺斯替主义和新柏拉图主义
DOI：
10.1002/9781444390650.ch24
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发表时间：
2012
期刊：
影响因子：
--
通讯作者：
Laura Quinney
中科院分区：
文献类型：
--
作者：
Laura Quinney
浪漫主义柏拉图主义是二十世纪初至中期的一个重要话题，当时主流学术批评开始认真对待英国浪漫主义诗歌的哲学野心。除了一般的研究，如MH艾布拉姆斯的自然超自然主义，涵盖了柏拉图及其追随者的浪漫主义反应，还有约翰·D·里亚和赫伯特·哈特曼的关于华兹华斯和柯勒律治中新柏拉图影响的源流批评文章，以及CE Pulos和James Notopolous的《雪莱的柏拉图主义》中雪莱的柏拉图主义，以及凯瑟琳·莱恩的《布莱克与传统》和乔治·米尔斯·哈珀的《威廉·布莱克的新柏拉图主义》中的布莱克新柏拉图主义的书籍长度的论述。浪漫主义柏拉图主义贴近表面，显然是在寻求调查。诱人的联系点缀着文学作品。查尔斯·兰姆记得当他在基督医院的走廊里闲逛读一卷Iamblichus(Lamb 1896：61)时遇到了男孩Coleridge；Coleridge在《文学传记》(Coleridge 1985：1.144-5)中描述了他年轻时对新柏拉图主义的迷恋，以及它对他接受德国理想主义的重要性(Coleridge 1985：1.144-5)；华兹华斯的《灵感颂》毫无歉意地借鉴了柏拉图的分析和灵魂的新柏拉图后裔的概念；雪莱在上学时遇到了一些柏拉图的翻译，学会了阅读希腊语并翻译了研讨会；在《诗的辩护》一书中，他称柏拉图为诗人，他在意象中表现的是真实和辉煌，在语言中的旋律是最强烈的(雪莱2002：514)；布莱克虽然在晚年批评柏拉图，但他与普罗蒂诺和其他新柏拉图主义者一样，认为在虚假的、世俗的“自我”的增长背后，有一个真实的、客观的“灵魂”可以被找回。是什么让这些联系--更合适的词可能是“身份”--成为可能？18世纪的英国大学文化是以拉丁语而不是希腊语为中心的，柏拉图没有出现在课程中(埃文斯1943)。作为对接受的启蒙运动观点的反应的一部分，浪漫主义者在18世纪末加入了--和
Romantic Platonism was a significant topic in the early to mid twentieth century, at the time when mainstream academic criticism began to take the philosophical ambitions of British Romantic poetry seriously. In addition to general studies, such as MH Abrams’s Natural Supernaturalism, that covered the Romantic reaction to Plato and his followers, there were John D. Rea’s and Herbert Hartman’s source-critical articles on Neoplatonic influence in Wordsworth and Coleridge, as well as book-length treatments of Shelley’s Platonism in CE Pulos’s The Deep Truth and James Notopolous’s The Platonism of Shelley, and of Blake’s Neoplatonism in Kathleen Raine’s Blake and Tradition and George Mills Harper’s The Neoplatonism of William Blake. Romantic Platonism lay close to the surface and plainly solicited investigation. Tantalizing connections dot the literature. Charles Lamb remembered meeting the boy Coleridge as he loitered in the corridors of Christ’s Hospital reading a volume of Iamblichus (Lamb 1896: 61); Coleridge describes his youthful infatuation with Neoplatonism, and its importance to his reception of German Idealism in Biographia Literaria (Coleridge 1985: 1. 144–5); Wordsworth’s Intimations Ode draws unapologetically on the concept of Platonic anagoresis and the Neoplatonic descent of the soul; Shelley, having encountered some Plato in translation while he was still at school, learned to read Greek and translated the Symposium; in “A Defence of Poetry,” he calls Plato a poet, whose “truth and splendour” in imagery, and whose “melody” in language “is the most intense that it is possible to conceive”(Shelley 2002: 514); Blake, though in later years critical of Plato, nonetheless shares with Plotinus and other Neoplatonists the notion that there is a true, impersonal “soul” to be recovered behind the accretions of a false, worldly “Selfhood.” What made these connections–a better word might be “identifications”–possible? British university culture of the eighteenth century was Latin rather than Greek centered, and Plato was not featured in the curriculum (Evans 1943). As part of their reaction against received Enlightenment opinion, the Romantics joined in the late eighteenth-and