Abstract
The ‘connection’ which existed between William Godwin (1756–1836) and Coleridge is arguably the main subject of their writings in the 1790s. Both men were deeply interested in the contemporary ‘Associations’ open to them to form with like-minded people, and in the relation between such fellowships and society at large. In his Enquiry Concerning Political Justice (1793), Godwin famously devised a theory entailing the dissolution of government, or any other form of social jurisdiction over private judgement, in the interests of furthering a human perfectibility which could only be realised by the anarchism of true political justice. Coleridge started producing The Watchman in 1796 in order to finance a domestic Pantisocratic ‘Association’ planned for the banks of the Susquehanna. Hypothetical communities like these turn out to be modelled on the audiences envisaged by Godwin’s and Coleridge’s writings. This follows from the stress each writer laid upon the circulation of information as indispensible to, even constitutive of, the desired social reality. Coleridge’s introductory essay to The Watchman contains a history of the ‘struggle’ for freedom of information leading up to contemporary resistance to Government censorship.
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Notes
see Marilyn Butler, Burke, Paine, Godwin, and The Revolution Controversy (Cambridge: Cambridge University Press, 1984), ‘Introduction’, pp. 6–7.
Marilyn Butler, ‘Godwin, Burke and Caleb Williams’, Essays in Criticism, XXXII (July, 1982 ), no. 3, 240.
Mark Philp, Godwin’s Political Justice ( London: Duckworth, 1986 ) pp. 142–8.
Jürgen Habermas, Strukturwandel der Offentlichkeit: Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft (Herman Luchterhand Verlag, 1962, 1965) pp. 31–55;
Roy Porter, op. cit., p. 12; see also Porter’s English Society in the Eighteenth Century ( Harmondsworth: Penguin, 1982 ) p. 322.
William Godwin, An Enquiry Concerning Political Justice And Its Influence On General Virtue And Happiness 2 vols (London, 1793), I, pp. 212–13.
See Don Locke, A Fantasy of Reason: The Life and Thought of William Godwin (London and Boston: Routledge & Kegan Paul, 1980) p. 60; Philp, op. cit., p. 229; and Godwin, Enquiry (1793) p. 20.
Peter H. Marshall, William Godwin ( New Haven and London: Yale University Press, 1984 ) p. 381.
Kelvin Everest, ‘William Godwin’s Caleb Williams: Truth and “Things As They Are”’, in 1789: Reading, Writing, Revolution Essex Sociology of Literature Conference (Colchester, 1982) 135;
Leslie Stephen, ‘William Godwin’s Novels’ in Studies of a Biographer (New York and London, 1902), second series, in, 140. For Thelwall, see note 6 above.
See D. G. Dumas, ‘Things As They Were: The Original Ending of Caleb Williams’, Studies in English Literature, 6 (1966) 583;
Godwin, Enquiry Concerning Political Justice, the third edition of 1798, edited by I. Kramnick (Harmondsworth: Penguin, 1985 ) pp. 279–80.
William Godwin, Lives Of The Necromancers: Or, An Account Of The Most Eminent Persons In Successive Ages, Who Have Claimed For Themselves, Or To Whom Has Been Imputed By Others, The Exercise Of Magical Power (London, 1834) vii.
Ronald Paulson, Representations of Revolution (1789–1820) ( New Haven and London; Yale University Press, 1983 ) p. 239.
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Hamilton, P. (1990). Coleridge and Godwin in the 1790s. In: Gravil, R., Lefebure, M. (eds) The Coleridge Connection. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-20667-4_3
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