Chapter LVII: Letter 172: To Allsop

Nov. 26th, 1818.

Dear Sir,

I take the liberty of addressing a Prospectus to you. Should it be in your power to recommend either Course among your friends, you will (I need not add) oblige your sincere, &c.

S. T. COLERIDGE.

_"Prospectus of a Course of Lectures, Historical and Biographical, on
the Rise and Progress, the Changes and Fortunes of Philosophy, from
Thales and Pythagoras to the Present Times; the Lives and Succession
of the distinguished Teachers in each Sect; the connexion of
Philosophy with General Civilisation; and, more especially, its
relations to the History of Christianity, and to the Opinions,
Language, and Manners of Christendom, at different Æras, and in
different Nations._
"BY S. T. COLERIDGE, ESQ.

"Logical subtleties and metaphysical trains of argument form neither
part nor object of the present Plan, which supposes no other
qualification in the auditors of either sex than a due interest in
questions of deepest concern to all, and which every rational
creature, who has arrived at the age of reflection, must be presumed,
at some period or other, to have put to his own thoughts:--What, and
_for_ what am I made? What _can_ I, and what _ought_ I to, make of
myself? and in what relations do I stand to the world and to my fellow
men? Flattering myself with a continuance of the kind and respectful
attention, with which my former courses have been honoured, I have so
little apprehension of not being intelligible throughout, that were it
in my power to select my auditors, the majority would, perhaps,
consist of persons whose acquaintance with the History of Philosophy
would commence with their attendance on the Course of Lectures here
announced. When, indeed, I contemplate the many and close connexions
of the subject with the most interesting periods of History; the
instances and illustrations which it demands and will receive from
Biography, from individuals of the most elevated genius, or of the
most singular character: I cannot hesitate to apply to it as a whole
what has been already said of an important part (I allude to
Ecclesiastical History)--that for every reflecting mind it has a
livelier as well as deeper interest, than that of fable or romance.

Nor can these Lectures be justly deemed superfluous even as a literary
work. We have, indeed, a History of Philosophy, or rather a folio
volume so called, by STANLEY, and ENFIELD'S Abridgment of the massive
and voluminous BRUCKER. But what are they? Little more, in fact, than
collections of sentences and extracts, formed into separate groups
under the several names, and taken (at first or second hand) from the
several writings of individual philosophers, with no _Principle_ of
arrangement, with no _method_, and therefore without unity and without
progress or completion. Hard to be understood as detached passages,
and impossible to be remembered as a whole, they leave at last on the
mind of the most sedulous student but a dizzy recollection of jarring
opinions and wild fancies. Whatever value these works may have as
books of reference, so far from _superseding_, they might seem rather
to _require_, a work like the present, in which the accidental
influences of particular periods and individual genius are by no means
overlooked, but which yet does in the main consider Philosophy
historically, as an essential part of the history of man, and as if it
were the striving of a single mind, under very different circumstances
indeed, and at different periods of its own growth and development;
but so that each change and every new direction should have its cause
and its explanation in the errors, insufficiency or prematurity of the
preceding, while all by reference to a common object is reduced to
harmony of impression and total result. Now this object, which is one
and the same in all the forms of Philosophy, and which alone
constitutes a work _Philosophic_, is--the origin and primary laws (or
efficient causes) either of the WORLD, man included (which is
_Natural_ Philosophy)--or of Human Nature exclusively, and as far only
as it is _human_ (which is _Moral_ Philosophy). If to these we
subjoin, as a third problem, the question concerning the sufficiency
of the human reason to the solution of both or either of the two
former, we shall have a full conception of the sense in which the term
Philosophy is used in this Prospectus and the Lectures corresponding
to it.

The main Divisions will be--1. From Thales and Pythagoras to the
appearance of the Sophists. 2. And of Socrates. The character and
effect of Socrates' life and doctrines, illustrated in the instances
of Xenophon, as his most faithful representative, and of Antisthenes,
or the Cynic sect, as the one partial view of his philosophy, and of
Aristippus, or the Cyrenaic sect, as the other and opposite extreme.
3. Plato and Platonism. 4. Aristotle and the Peripatetic school. 5.
Zeno and Stoicism, Epicurus and Epicureans, with the effects of these
in the Roman republic and empire. 6. The rise of the Eclectic or
Alexandrine Philosophy, the attempt to set up a pseudo-Platonic
Polytheism against Christianity, the degradation of Philosophy itself
into mysticism and magic, and its final disappearance, as Philosophy,
under Justinian. 7. The resumption of the Aristotelian philosophy in
the thirteenth century, and the successive re-appearance of the
different sects from the restoration of literature to our own
times.[99]

The last letter refers to lectures delivered from 19th December 1818 to April 1819, his tenth course. Another course on Shakespeare was also being given at the same time, at the Crown and Anchor tavern, Strand (Dykes Campbell's _Life_, 238), commencing 17th December 1818. No record has been published of these two series of lectures (see _Lamb's Letters_, ii, 16). The next letter is about Wordsworth and the _Edinburgh Review_, and repeats some of Coleridge's strong convictions against anonymous criticism.