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This dissertation offers an extended examination of the writing of the 1820 Scottish settler Thomas Pringle. Though the primary focus of analysis is Pringle's poetry, the dissertation also engages extensively with Pringle's prose writing, particularly the Narrative ofa Residence in South Africa (1834), as well as the archival records of his personal and official correspondence. As the title suggests, the dissertation works through three distinct periods of Pringle's life, in each of which it locates different but related colonial postures or dispositions. In this schema, Pringle's Scottish writing is understood as obeisant to British cultural and linguistic norms, which it reproduces in a fashion that may be considered colonial in its deference to metropolitan standards. The Scottish context also provides Pringle with examples of people considered marginal to the developing modernity of the Scottish state (such as gypsies), who provide, I argue, baseline models for how Pringle will come to represent colonised indigenous peoples. In addition, the general principles of Scottish Enlightenment thought, in particular the four stages theory of historical development, supplied Pringle with a model within which to conceptualise the colonial state and its future evolution. Chapters two and three focus on Pringle's colonial career in the Cape Colony. Here I argue that Pringle's poetry of this period provides evidence of two distinct phases. In the first and most difficult period of settlement Pringle wrote poetry of troubled lyric interiority which reflected an incommensurable gap between colonial experience and the expressive expectations and conventions which he brought to it. Following his fallout with Governor Somerset and a de facto alliance with the mission humanitarians, Pringle's poetry moves away from a Romantic preoccupation with the self and begins to engage larger public issues, such as the treatment of indigenous people. In this mode, Pringle very often assumes an indigenous persona and I examine the extent to which such a gesture might be considered both appropriative and incipiently transcultural. As indicated earlier, I also examine the generic and representational models which might have informed Pringle's treatment of this subject. The chapters also consider Pringle's colonial politics, and emphasise that his reputation as a 'radical' is a misleading one; there are, furthermore, no easy conjunctures to be established between Pringle's allegedly radical politics and a radicalism of representation in his poetry (a commonplace critical assumption). In the final chapter I examine the complexities of Pringle's London years, which require that we bring into focus both his Scottish and his South African experience and their mediation by this new context. Here the broad focus of my argument is that we must take account not only of Pringle's standing as an abolitionist-humanitarian and Secretary to the high profile Anti-Slavery Society, but also his position as a respectable man of letters, particularly his role as editor of the influential but genteel 'annual', Friendship's Offering, from 1829-1835. These dual public roles reciprocated one another, I argue, in that Pringle's reputation as a poet of 'elegance' and 'taste' also lent credence to his reputation an ethically exemplary humanitarian. This reciprocation of roles is strongly evident in Pringle's best known poems of this period, «The Bechuana Boy" and «The Emigrant's Cabin", which rewrite colonial experience in a way that conforms to the expectations of his metropolitan readers. During his residence in London, Pringle also produced a number of poems in the subgenre of what could be described as evangelical redemptivism. These hortatory and proselytising pieces were mainly published in missionary magazines, and though South African in subject matter they could equally be set in any area of empire where mission work was being done. This subgenre I analyse as an offshoot of the extreme evangelical and abolitionist enthusiasms of the 1830s, with their belief in their divinely mandated mission to fully Christianise the British empire and emancipate all its subjects. In conclusion, this study argues for an understanding of Pringle's work as being intersected by differences in imperial location and status, as well as by a significant degree of instability and contradiction in its representation of the colonial project. Far from being cohered around a teleological liberal vision of an emancipated future, Pringle's work, both prose and poetry, repeatedly reveals a contradiction and contrariety that suggests fundamental irresolution rather than firm conviction. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2008.

From Introduction: In the Preface to his book The idea of Coleridge's Criticism, Richard Harter Fogle states: There is... I am confident, a need for such a study as I here introduce; a study of Coleridge's criticism in itself, tentatively accepting the metaphysical assumptions on which it is based and focusing upon its central principles and inner relationship; endeavouring without direct regard for its external connections to the past and the present to see it as a whole, yet at the same time anxiously regardful of its permanent significance and its bearing upon practical criticism. These are the principles on which I have based this thesis, applied more particularly to Coleridge's criticism of drama.

ARAÚJO, Reginaldo Alves de. Quando a ordem chegou ao sertão: As relações entre o estado imperial e as elites da região do Acaraú - Ceará (1834 - 1846). 2012. 294f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em História, Fortaleza (CE), 2012. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-10-10T16:14:59Z No. of bitstreams: 1 2012-DIS-RAARAUJO.pdf: 2523787 bytes, checksum: baa35992597ece738c93937dfb11dbc7 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-10-10T17:31:23Z (GMT) No. of bitstreams: 1 2012-DIS-RAARAUJO.pdf: 2523787 bytes, checksum: baa35992597ece738c93937dfb11dbc7 (MD5) / Made available in DSpace on 2013-10-10T17:31:23Z (GMT). No. of bitstreams: 1 2012-DIS-RAARAUJO.pdf: 2523787 bytes, checksum: baa35992597ece738c93937dfb11dbc7 (MD5) Previous issue date: 2012 / Este trabalho analisa as relações políticas entre o Estado imperial brasileiro e as elites da região do Acaraú, no Ceará, entre 1834 a 1846. Nosso objetivo principal foi, por tanto, buscar estender as formas do então nascente Estado brasileiro chegar ao sertão. Para tanto, nos voltamos para um estudo da política nacional, provincial e local, buscando as relações entre as distintas esferas de poder e da política de aliança do governo do Rio de Janeiro com as elites das vilas, bem como entender as especificidades dos então nascentes partidos políticos na Província do Ceará.

Jin, Lu. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts also in Chinese.

The Rime of the Ancient Mariner1 is essentially a poem of survival through transformation, one which, according to William Walsh, 'has to do equally with man's capacity for failure and with that which makes available to him resources for recovery."2 It is also. as Richard Haven recognizes, "the record of the evolution of self." 3 Even more specifically, however, The Ancient Mariner is s tale which reveals key elements of Carl Jung's thought: the process of individuation, the nature of shadow and anima forces, the power of dreams and symbolism. Given the myriad and divergent interpretations of the poem--I heartily agree with C.M. Bowra that "there" is no final or single approach" 4 to Coleridge's masterpiece--my purpose must be explorative, suggestive. A Jungian perspective fairly encourages an exploratory approach, as Carl Kepper contends: The very heart of the applicability of Jung to the problem of symbolism is that he requires of us not that we explain (in the sense of explaining away, reducing to something more familiar) the symbol but that we explore it, not that we we remove. the mystery but that we seek to know it in all the mysteriousness it presents.5 In this searching, delving spirit, then, I will discuss the way the Mariner's--and to a lesser extent, the Wedding-Guest's--experiences represent fundamental aspects of the individuation process, which Jung defines as " ' coming to selfhood' or 'self-realization.' " 6 I will concentrate on the roles of the shadow and anima, respectively, vital and necessary constructs of this process. In these sections and throughout the essay, I will emphasize the essential position both Coleridge and Jung attribute to the law of opposites and closely related rebirth motif. Finally, I will explore the ways dreams, color, and bird imagery are symbolic and develop transformation or individuation to reflect the Mariner's degree of awakening. Not only will the complementary of opposites be discussed in this context, but wat Coleridge terms "the principle of unity in multeity"10 --what mythologist Joseph Campbell calls "unity in multiplicity"11 --and its relation to individuation will be considered. The focus throughout this essay will be on that transformational energy which promotes individuation and rebirth: "The study of the symbols of transformation," explains Violet S. de Laszlo, . . . centers upon the basic demand which is imposed upon every individual, that it, the urge as well as the necessity to become self-conscious of himself. . . . For Jung, the path towards this awareness is identical with the process of individuation. Insofar as the transformation results in a new and deeper awareness, it is experienced as a rebirth. . . .12

Edward Irving (1792-1834) exercised a profound effect on developments in nineteenth-century theology within the English-speaking world. He is especially known for his thought regarding the return of the gifts of the Holy Spirit and his pre-millennialism, including his belief in the imminent physical return of Jesus Christ. Indeed, Irving is generally remembered as a central figure in the movement of early nineteenth century premillennialism and as a fore-runner of the modern Pentecostal movement. Most scholarly interpretations of Irving have focused on particular aspects of his thought, such as the manifestation of the Holy Spirit, his millenarianism, or his understanding of Christology. This thesis provides a new interpretation of Irving’s contributions, examining the interrelationship of his theological ideas and exploring the development of them within the context of his life, including his childhood and youth within the Covenanting country of southwest Scotland, his education within the University of Edinburgh and his early teaching career, his assistantship to Thomas Chalmers in the celebrated St John’s experiment in urban ministry in Glasgow, his move to London in 1822 and his meteoric rise to fame as a preacher there, his personal trauma, including his unhappy affair with the future Jane Welsh Carlyle, the deaths of his children and the tragic accident at Kirkcaldy, his connections with Romantic intellectual and religious circles in the capital, and his growing involvement with the prophetic movement. Under the influence of the Romantic Movement, Irving’s religious sensibility had matured. This thesis argues that Irving’s theological views, including his views on the gifts of the Spirit and his millennialism, formed a coherent system, which focused on his doctrine of Christ, and more particularly on his belief that Christ had taken on a fully human nature, including the propensity to sin. Only by sharing fully in the human condition with its ‘sinful flesh’ concerning all temptations, Irving believed, could Christ become the true reconciler of God and humanity and a true exemplar of godly living for humankind. When we view Irving’s theology from the perspective of his idea of Christ’s genuine humanity, we can comprehend it more clearly; Irving’s understanding of the spiritual gifts and his apocalyptic visions of Christ’s return in glory had clear connections with his Christology. Irving’s distinctive ideas on Christ’s human nature and his eloquent descriptions of Christ’s ‘sinful flesh’ resulted in severe criticisms from the later 1820s, and finally led to his being deposed from the ministry of the established Church of Scotland in 1833. His belief that we encounter God through Christ’s sinful flesh reflected Irving’s Romantic emphases, including the striving to transcend human limits. The Romantic sensibilities of the age and Irving’s belief that the Church was locked in impotence and spiritual lethargy led him to expect a divine interruption, and to long for an ideal world through an eschatology that would bring glorification to the Church. Irving’s view of the person of Christ must be understood within this broader theological framework and historical context, in which he maintained that common believers could achieve union with Christ through both their sharing of Christ’s genuine humanity and the work of the Holy Spirit.