A Libertarian-Conservative Case Against Identity Cards by Sean Gabb

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Even though such an approach begins with the recognition of independent and unintelligent phenomena, it still must express how intelligence enters such a world. And it generally does this through a recognition of laws: “The phaenomena [sic] (the material) must wholly disappear, and the laws alone [the formal] must remain” (emphasis in original, BL 256). In the process, Coleridge believes the natural philosopher “does yet by the necessity of theorizing unconsciously, and as it were instinctively, end in nature as an intelligence .

Of course, in the twenty-first century, a discussion of this process will invariably turn at least occasionally, as it brief ly has already, toward the crisis in literary representation, toward the difficulties of subject-centered reason, and toward the skepticism regarding a discussion about the “richness” of human commonality. I specifically address those issues at various times; but as a quick response, let me say this. ” Charles Altieri is one critic who has given a dialectical response to the single-minded appreciation for historical distinctiveness and the problems mentioned above regarding linguistic displacement.

Moreover, books such as these operated from the perspective that the romantic elements mentioned above, the American romance of a “virgin land” and a “New World” with its “manifest destiny,” would create and unify a national story. The personality of the white, male text emphasized grand philosophical narratives as an aesthetic strategy to unite a nation. As Myra Jehlen comments, these critics “developed the notion of a cultural common language composed of myths and symbols” (Ideology 3). Until this present generation, then, most critics had not debated, much less resisted, the issue of whether or not symbolic form and myth can function as a recuperation of cultural division.

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