NOTES i TheFace of Experience 1. There is very little work that pays close attention to Locke's concept of association. This is evident from a brief glance at Roland Hall and Roger Woolhouse's Eighty Tears of Locke Scholarship: A Bibliographical Guide (Edinburgh: Edinburgh University Press, 1983). This work lists only twenty works in the last eighty years which involve ex tended discussions of the chapter on association. Of these, seven are general histories of psychology, concerned primarily with the empirical tradition as the basisof modern empiricaltechniques, and three are on TristramShandy. Severalworks do prove exceptions to the general rule; of particular note is Ernest Lee Tuveson, "The New Epistemology ," in his The Imagination as a Means of Grace: Locke and the Aesthetics of Romanticism (Berkeley: University of California Press, 1960). Other helpful discussions are to be found in David Rapaport, "Locke: The Borderland of Sensualism and Empiricism," in his The History of the Concept of Association of Ideas (New York: International Universities Press, 1974), and G. S. Brett, "British Psychologists," in his A History ofPsychology, vol. 2 (London: George Allen & Unwin, 1921). 2. Contemporary philosophers have recognized the many problems surrounding the naming and classifying of philosophical groups, and some of them have put into question the simple identificationof Locke as the "father" or founder of empiricism, often preferring to allocate that role to Hobbes and to link Locke more closely with Descartes and Malebranche. (The question of associationism in particular , as I have suggested, has received less attention.) The work of Michael Ayers and Daniel Garber has been particularlyhelpful in expanding our perspectives on Locke. Nonetheless, the idea of Locke as the founder and main representative of empiricism has had an influ- NOTES TO PAGE 2 / I4O ence in the history of thought which is interesting in its own right, and has by no means been entirely eradicated from contemporary thinking. On the illusions of traditional histories of philosophy, and the problems of identifying groups such asthe empiricists, see Jonathan Ree, Michael Ayers, and Adam Westoby, Philosophy and Its Past(Sussex, England: Harvester Press, 1978), and R. S. Woolhouse, "Introduction" to The Empiricists (New York:Oxford University Press, 1988). 3. Some of the strongest representations of this position can be found in Walter Jackson Bate, From Classic to Romantic: Premises of Taste in Eighteenth-Century England (New York: Harper & Row, 1946); Basil Willey, "On Wordsworth and the Locke Tradition," in The Seventeenth Century Background (London: Chatto & Windus, 1950); and M. H. Abrams, The Mirror and the Lamp: Romantic Theory and the Critical Tradition (Oxford: Oxford University Press, 1953). For versions of the "negative" relation see A. C. Bradley, English Poetry and German Philosophy in the Age of Wordsworth, The Adamson Lecture , 1909 (Manchester: Manchester University Press, 1909); Earl R. Wasserman, "The English Romantics: The Grounds of Knowledge," in Studies in Romanticism vol. 4 (1964); Alfred Cobban, Edmund Burke and the Revolt against the Eighteenth Century, id ed. (London: George Allen & Unwin, 1960). On the "positive" relation see Warren Beatty, William Wordsworth: His Doctrine and Art in TheirHistorical Relations (Madison: University of Wisconsin Press, 1922)—this focuses primarily on Wordsworth's relation to Hartley; for the "transcendence " version see John A. Hodgson, Wordsworth's Philosophical Poetry, 1797-1814 (Lincoln: University of Nebraska Press, 1980), and Alan Grob, The Philosophic Mind: A Study of Wordsworth's Poetry and Thought, 1707-1805 (Columbia: Ohio State University Press, 1973). Two works that attempt to reposition Locke in the tradition are Paul de Man, "The Epistemology of Metaphor," in Sheldon Sacks, ed., On Metaphor (Chicago: University of Chicago Press, 1978), and Hans Aarsleff, From Locke to Saussure: Essays on the Study of Language and Intellectual History (Minneapolis: University of Minnesota Press, 1982). An interesting rereading of Hartley, which takes into account the "literary" features of his Observations onMan, is offered by Jerome Christensen in Coleridge's Blessed Machine of Language (Ithaca: Cornell University Press, 1981). 4. This may occur in studies concerned with the "philosophy" of a poet in context, in which case there is a fairly explicit interpretation of empiricism at work; but numerous other studies, most frequently on Coleridge and Wordsworth, rely on an implicit understanding of am experiential vocabulary, particularly when reading passages that [3.236.111.234] Project MUSE (2024-03-19 04:36 GMT) NOTES TO PAGES 2-6 / 141 seem to thematize experiential immediacy. See for example Melvin Rader, Wordsworth: A Philosophical Approach (Oxford: Clarendon Press, 1967), and K. M. Wheeler, The Creative Mind in Coleridge's Poetry (London...