Platonism, in its eclecticism and hidden continuity, proved congenial to Coleridge, whose conception of the nature and role of philosophy differed profoundly from the empirical orthodoxy of his time (and ours). Coleridge's conception resembles the Greek ideal, found in Plotinus and others, of philosophy as less a purely rationalistic pursuit than a form of gnosis involving the whole man and leading toward ultimate perceptions. Platonism has important literary consequences: Coleridge's “philosophical” writings may be read as a complex (and often beautiful) form of prose poetry. Analysis suggests that the mode of argument in crucial chapters of the Biographia (xxi-xiv) is substantially poetic in nature and perhaps deliberately paralogical. Coleridge attempts certainty, without attaining it, and shows, astonishingly, an equivalent of Keats's “Negative Capability” in the disinterestedness of his symbolic investigations or “constructs” of reality. Literary form and style are more important in Coleridge's intellectual prose than has been thought.

Sir Gawain and the Green Knight not only exhibits a profound control of structure and symmetry, but also includes a great many techniques that induce disorientation and confusion in the reader. Such techniques challenge and entertain the audience, and themes of decline, decadence, and dismemberment comment ironically on Sir Gawain’s late fourteenth-century audience’s place in the history that the narrative includes. This article concentrates on one particular technique; the poet divides certain stanzas so that the second half of the stanza causes the audience to revise or question their response to the first half. But such techniques mirror the effects of the narrative as a whole. This constant shift in perspective causes the-audience to question the meaning and value of earthly perception and existence. It also indicates a gently antagonistic—or at least ironic—relationship between poet and audience.

Critical reactions to the denouement of Corneille’s Le Cid are generally divided between the comic notion of a complete and happy union of Rodrigue and Chimène and the tragic notion of the impossibility of their marriage. However, it is possible to incorporate the two views into an interpretation of the play that emphasizes in the ambivalence of this ending the complexity of Corneille’s vision of man’s possibilities and limitations. Rodrigue represents the heroic order of humanity; Chimène and her mirror image, the Infante, exemplify the common order. The representation of the heroic quest in Le Cid not only portrays Rodrigue’s triumph but also depicts the women’s failures. Heroism and frailty coexist and interact; and it is essential to note that in the different outcomes of Rodrigue’s, Chimène’s, and the Infante’s efforts to unite hand, heart, and mind respectively, Le Cid offers a complex vision of humanity.

In Wordsworth's early poetry, a description of natural tranquillity often follows a narration of human suffering. The most notable instance of this is the Pedlar's spear grass vision at the conclusion of The Ruined Cottage. This pattern of calm following suffering is not an attempt to evade the metaphysical questions provoked by evil and human misery; rather it represents a bona fide response which Wordsworth's imagination makes to the fictional representation of suffering. The poet contemplates the pathetic, as he does images of nature and memory, in order to provide himself with the excitement necessary to achieve the transcendental state he calls “calm.” This natural calm is Wordsworth's version of a significant and familiar response to fictive suffering, the psychological mechanism of catharsis.

The Middle English Judas seems to pose more narrative problems than it solves. The sympathetic characterization of Judas; the shift in dramatic focus from Judas to Peter's denial of Christ; the implausible bargain Judas strikes with Pilate—all are perplexing elements. They can be resolved, however, once it is understood that Judas explains a biblical scene not presented in the work itself: the moment when Christ asks the apostles to share bread and wine, his body and blood. The sympathetic portrayal of Judas and the final emphasis on Peter's denial diminish the moral range between the two disciples and imply the universality of human sinfulness. But Judas' transaction, in which Christ is sold for the money to buy food for Passover, gives an even more specific and ironic meaning to the offstage lines “This is my body” since the bread and wine will cost Christ's body and blood.

Extensive studies of the sources for Nature (1836) have so far failed to note Emerson’s discovery of a dramatic dialectical method in Coleridge’s writings. Emerson’s major ideas—self-reliance, the assimilative Soul, and compensation as balanced wholeness—had been worked out well before 1836; but the publication of these ideas was delayed until Emerson found and appropriated Coleridge’s method. Emerson is found exploring Coleridge’s precise formulations in 1835 while Nature was being planned. Nature itself is rigorously dialectical in content and form. Beginning with the dichotomy between soul and nature, the work proceeds through six major dialectical steps to a final synthesis, spirit. Individual chapters, too, proceed through as many as five distinct dialectical steps toward the major synthesis of the chapter. This method duplicates the central argument of the work; moreover, it carries through Coleridge’s important linkage between dialectical logic and organic growth.

Emerson’s lectures in Biography (1835) and Representative Men (1850) reveal his conception of history as a dialectical process involving the heroic individual and society. The heroes of Biography play an “antithetical” role: perceiving the ever-progressive truth of the Spirit, they express that truth in and against a static and retrospective world. Their words and actions constitute the Spirit’s response to the alienation from which the Spirit suffers in society, the established “thesis.” Representative Men demonstrates Emerson’s increasing reconciliation with society in the 1840’s. His heroes are no longer inspired rebels, but instead are products of both Spirit and society. History. Emerson now shows, is not so much a matter of conflict as of synthesis. In the dialectical process rightly conceived, however, no synthesis is final—a fact which Emerson illustrates by severely criticizing his Representative Men and by showing the tentativeness and defectiveness of even their greatest achievements.

Swift recognized that “slavery” was an ambivalent term: on one hand, slavery can be seen as a biological imperative—a natural condition of the innately servile; on the other hand, slavery can be seen as a political accident— a circumstance imposed from without by those with the will and power to oppress. Swift consistently characterized the Irish as “slaves” and called the relationship of Ireland to England “slavery.” In the case of the Irish, Swift feared that their slavery, which may have begun as external oppression, would eventually become an intrinsic part of Irish character. If Swift's observations on slavery in Ireland are applied to the slavery of the Yahoos to the Houyhnhnms in Book iv of Gulliver's Travels, the question of whether slavery is a matter of nature or nurture also arises, for there is evidence in Book iv to suggest that the Yahoos were as rational as Gulliver when they arrived in Houyhnhnmland.

Walther von der Vogelweide’s “Sô die bluomen ûz dem grase dringent” is usually presented as an adaptation of a commonplace of Minnesang, the assertion that the joys inspired by a courtly lady are superior to those of spring. Such an interpretation accounts neither for Walther’s detailed presentation of the comparison between nature and the lady nor for the apparent repetition of his theme in the final stanza. The poet’s careful use of stylistic and thematic parallels, particularly similes derived from the medieval view of nature, transform the traditionally brief commonplace into a hierarchical conception of being which pervades the entire poem. Simultaneously. Walther’s adaptation of his theme necessitates the “repetition,” which self-consciously involves both his audience and the preceding stanzas in a further comparison, emphasizing the role of the poet in creating and perpetuating the fictions of Minnesang and its system of values.

Recent criticism of the eighteenth-century English novel points to a providential world view as the “proper conceptual context” for these fictions, but it would be an error to see the fictions of Defoe, Richardson, Fielding, and Smollett as uniformly or unhesitatingly committed to the providential order. These authors constructed fictions, characters, and structures in response to the historical actuality of the age, in transition from the Christian to the secular world view. It is this transition and its effect on the providential world view that provide the conceptual context for the fiction of this period. Critics, having recognized the novel as the fictional form of a secular age, must also recognize the significance of the romance as that fictional form best depicting the providential order. In eighteenth-century English fiction the romance is gingerly displaced from the theoretical center of narrative by elements of form now identified with the novel.

Henry James’s late novels suggest a world of talk which is morally ambiguous because epistemologically unstable. James’s early and late dialogues are radically different: in the late fiction, talk becomes a process of imaginative collaboration, and language virtually creates the conditions under which perception is possible. In The Ambassadors, Parisian talk educates Strether even as it seems to dissemble. And in The Wings of the Dove and The Golden Bowl, conversation shapes the terms in which certain actions will be possible; talking together, characters create a world that fits the shape of their desires. Jamesian talk is at once hypocrisy and art: lying becomes a mode of vision. But if James’s liars are artists, his artists are also liars. We prefer Maggie Verver to Charlotte Stant not because she is more honest, but because her language makes for the most harmonious and inclusive order.

Doris Lessing's major novels dealing with madness show a striking similarity to the ideas of R. D. Laing. Novelist and psychiatrist share the belief that the primary ill of our society is self-division; both see the mad person as victim and revealer of what is wrong with normal society. Lessing shares Laing's conviction that the therapist can help his patient best by transposing himself into the patient's world view. The Golden Notebook portrays the progressive disintegration of Anna's normally fragmented life to its culmination in madness with Saul, her fellow patient and unwitting therapist. In The Four-Gated City Martha helps the mad Lynda and eventually herself and the world by entering into Lynda's view of reality. In Briefing for a Descent into Hell Charles goes on a Laingian cosmic journey; however, the hero's vision of a fatally structured universe undercuts the force of Lessing's final portrayal of madness as potential salvation for the world.

Much contemporary criticism presents the final speech of Pleberio in Fernando de Rojas’ La Celestina as authorial philosophical pessimism. This view, based upon residual nineteenth-century critical habits, assumes what it claims to demonstrate. Pleberio and his dramatic world appear differently if we begin with the beginning, where other characters create roles for him in their private dramas, in contrast to his ineffective personal role. All the principal characters, Pleberio included, create their world and are created by it. They are united also by their common substitution of metaphors of commerce and exchange for the language of feelings and values. Pleberio the merchant and Celestina the bawd necessarily coexist in the system of La Celestina, as analysis of language and events makes clear. His final protest is an entrepreneur’s confused desperation on facing the world he has made. The last words allude to a context (“Salve Regina”) that reverses this world’s reversals.