Tuesday, 7th July, 2009

king

The purpose of this blog, when it first occurred to me that it should come into being, was to be a repository for things that I come across while working that interest me and seem crucial in the formation of other ideas. It was also to serve as a backdrop to various different projects, as a place to reflect on them.

So far, it has concentrated exclusively in the former, and specifically in texts relating to the discussion of dreaming in the eighteenth century. However, I’m still going to try and reflect from time to time, and to make clear the distinction; these posts shall appear in a mossy green text.

The concern with dreaming is largely what I’ve been working on at the moment, and it’s a wide and fascinating discussion, which gives a sense of the background upon which Crabbe was writing, thinking, and indeed dreaming.

One of the greatest discoveries during this work has been Lucia Dacome, who has written intelligently and passionately on the subject. It has been instructive to read her, especially in the points she makes on the close parallels between views on dreaming, madness and religious enthusiasm held at this time. That she makes the firm connection between madness and dreaming, is the point that I was fumbling towards, but this all fits with Crabbe’s unease with enthusiasm, too – there is a murmur of that in ‘Eustace Grey’, a poem which deals primarily with madness and waking apparitions, but I still need to examine it more closely to work through that zealous vein.

Dacome’s writing has also been quite encouraging in verifying what I hoped was right. Down to finding that I’d selected the same passages from Locke to concentrate on as her, it’s nice to feel like you’ve been pointing in the right direction.

What’s interesting at the moment is how little the thinking on this subject seemed to have moved on during the C18. The majority of the discussion occurs in the 1730s, but by the 1820s, Crabbe and Coleridge were both still turning to Andrew Baxter’s Enquiry into the Nature of the Human Soul (1737) as a means of explaining their troubled dreams. It’s partly that Baxter’s views seem crudely superstitious against a lot of Crabbe’s other thinking which makes it so surprising, but it’s also the progression of time, that in a hundred years, we expect the thinking on psychology to have developed more. Yet our own views on the subject are probably only subtle progressions on Freud’s. I quite like the thought that in a couple of hundred years someone would look back on our own conceptions of the world and the mind – which we firmly believe (and have to believe) now to be more-or-less correct, only lacking the bits we’re yet to find out – and think how quaintly naïve, how fundamentally superstitious, the 21st century thinker was.

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