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By Jon Klancher

A Concise better half to the Romantic Age offers new views at the relationships among literature and tradition in Britain from 1780 to 1830

  • Provides unique essays from quite a few multi-disciplinary students at the Romantic period
  • Includes clean insights into such themes as non secular controversy and politics, empire and nationalism, and the connection of Romanticism to modernist aesthetics
  • Ranges around the Romantic era's literary, visible, and non-fictional genres

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Additional resources for A Concise Companion to the Romantic Age

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New York: Norton. Abrams, M. H. (1971) Natural Supernaturalism: Tradition and Revolution in Romantic Literature. New York: Norton. Balfour, Ian. (2002) The Rhetoric of Romantic Prophecy. Stanford, CA: Stanford University Press. Barth, J. Robert, S. J. (2003) Romanticism and Transcendence: Wordsworth, Coleridge, and the Religious Imagination. Columbia: University of Missouri Press. Brantley, R. E. (1994) Locke, Wesley, and the Method of English Romanticism. Gainesville: University of Florida Press.

Maniquis Reardon, B. M. G. (1985) Religion in the Age of Romanticism: Studies in Early Nineteenth Century Thought. Cambridge, UK: Cambridge University Press. Rupp, George. (1986) Religion in England 1688 –1791. Oxford: Clarendon Press. Russell, Bertrand. (1945) A History of Western Philosophy. New York: Simon and Schuster. Ryan, Robert. (1997) The Romantic Reformation: Religious Politics in English Literature, 1789 –1824. Cambridge, UK: Cambridge University Press. Thompson, E. P. (1993) Witness Against the Beast: William Blake and the Moral Law.

All such mental brica-brac was at times excluded from, at others tied to, grander memories of epic and adventurous Protestant vision, allegorical dreams, and the vestiges of the Stoic recta ratio, or accumulated wisdom and reason. Out of all these and other elements – too many to mention here – the Romantics made of the imagination something it had never been. And they put it to uses previously unknown. Reimagining God For eighteen centuries in Christian Europe, the ultimate object of reverence was, as it still is for most people, nothing less than God.

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