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Conclusion

  • Richard E. Brantley

Abstract

The art of Emily Dickinson grants privilege to the imagination of natural and spiritual experience. Thus, as important as political and psychological consideration can be to aesthetics, the combination of philosophy with religion explains her poetry well. As distinct from the twofold hegemony of the twentieth century—namely, dialectical materialism in league with psychoanalysis—the experiential common ground between the empirical philosophy and the evangelical religion of the eighteenth- and nineteenth-century Anglo-American world nourishes the Late-Romantic optimism of “the lady whom the people call the Myth” (Leyda 2:357). Political economy and psychological insight occupy positions along, but no corner spot on, her traditional, as well as precocious, triangle. Empiricism and evangelicalism bracket the base thereof, and Anglo-American Romanticism forms the vertex.

Keywords

Spiritual Experience Dialectical Materialism Amherst College American Religion Romantic Irony 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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Notes

  1. 14.
    Harold Bloom, Genius: A Mosaic of One Hundred Exemplary Creative Minds, 3–5. Jerome J. McGann, by his New-Historicist contrast with Bloom and Emerson, exposes “the assumptions of a past artistic ideology, especially how that ideology is reproduced in successive generations of critical (McGann would say ‘naïve’) interpretation.” See McGann, The Romantic Ideology: A Critical Investigation. See also Kenneth R. Johnston, “The Politics of ‘Tintern Abbey,’” The Wordsworth Circle, 14 (1983): 6–14, esp. 8.Google Scholar
  2. 18.
    Alan D. Savage, “Un Entretien avec Paul Ricoeur,” translated by Ellyn Lockerbie Grosh, Christianity and Literature, 51 (Summer 2002): 631–60, esp. 634.CrossRefGoogle Scholar
  3. 22.
    Leonard I. Sweet, “Wise as Serpents, Innocent as Doves: The New Evangelical Historiography,” Journal of the American Academy of Religion, 56 (Fall 1988): 397–416; emphasis added.CrossRefGoogle Scholar
  4. 25.
    For an overview of the Calvinist/Arminian controversy in Anglo-American Romanticism, including the poetry of Dickinson, see Brantley , “Christianity and Romanticism: A Dialectical Review,” Christianity and Literature, 48 (Spring 1999): 349–66, esp. 354–59.CrossRefGoogle Scholar
  5. 26.
    Timothy Whelan, “John Foster and Samuel Taylor Coleridge,” Christianity and Literature, 50 (Summer 2001): 631–56.CrossRefGoogle Scholar
  6. See also Thomas Fulton, “Areopagitica and the Roots of Liberal Epistemology,” English Literary Renaissance 34 (Winter 2004): 42–82.CrossRefGoogle Scholar
  7. 32.
    Harvey Cox, “The Transcendent Dimension,” The Nation, 262 (January 1, 1996): 20–32.Google Scholar
  8. 57.
    Robert Darnton, “What Was Revolutionary about the French Revolution?,” The New York Review of Books, 35 (January 19, 1989): 3–10, esp. 10.Google Scholar

Copyright information

© Richard E. Brantley 2004

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  • Richard E. Brantley

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