Concordance to The Roots of Romanticism

All impressions of the first edition (1999) use the same typesetting, and therefore the same pagination. The second edition (2013) was completely reset. This concordance facilitates the conversion of page references to the first edition into page references to the second. The text of the second edition, which was revised throughout, and added to, should be used in all new and revised translations. The concordance does not include the 2013 foreword or appendix.

First
edition		 First line (first edition) Second
edition
ix Butler’s remark was among Isaiah Berlin’s xix
x material as a long introduction xix
xi resonant, and if there were any xxi
xii were delivered. It is the xxii
xiii something without which neither the xxiii
xiv translations from another language, rather xxv
xv middle way by insisting that quotation xxvi
xvi indicating that he had serious xxvii
1 I might be expected to begin, or to attempt 1
2 centuries appear to me in comparison less 2
3 some kind of, if not absolute, at any rate 3
4 human, is very remote from the Greek conception 4
5 perhaps, of Christianity, or of the romantic 5
6 and Plotinus and the Greek novelist Heliodorus, and 6
7 sudden breakthrough in the realms of art and morals 7–8
8 specifically with the romantic revolution. The 9
9 or in advance of science, not interested in political 10
10 No Christian knight would have suppose, when 11
11 all efforts at freedom, at justice, at reason 12
12 caused it, occurred, it seems to me, somehow 13
13 which Robespierre finally causes the deaths of 14
14 Saint-Simon, the utilitarians and the socialists), the 15–16
15 the Niebelungs. Nietzsche says it is not a disease 17
16 Friedrich Schlegel’s brother August Wilhelm Schlegel 19
17 exuberant sense of life of the natural man, but it 20
18 authority. It is extreme nature mysticism, and extreme 21
19 but he went further. He took two specimens of what 23
20 I should like to relieve your fears immediately by 24
21 The Enlightenment of the late seventeenth and 26
22 The second proposition is that all these answers 27
23 The general pattern, I wish to stress, of this notion 28
24 circumstances everywhere, or was the good only 29
25 could be altered or reformed in a very drastic way 30
26 belief which all these men held. Above all they 31
27 chaos and confusion of nature those eternal principles 32
28 is there – that is what the Dutch too often 33
29 kings and conquerors, captains and adventurers, but 34
30 Madame de la Popelinière, who said she wished 36
31 times could have discovered for themselves, but 37
32 A somewhat deeper breach was made by Hume. Carl 38
33 can demonstrate a proposition in logic, where the 39
34 that not everything was everywhere the same, the 40
35 troops of Louis XIV, and of others, destroyed 41
36 compositions of the English, the Dutch, the French 42–3
37 miserable human beings. What occurred was a kind 43
38 figures of this world, who are simply incarnations of 45
39 orthodoxy, of the Church, of the monarchy, of 46
40 the German opposition to the French from which 47
41 and profound spirits of his time, and supported 48
42 many things of different sorts, common to various ages. 49
43 to a kind of fearful bureaucratisation, he thought. 50
44 to illustrate his approach. The bliss of the human 51
45 way to miss all knowledge, that is the way to 53
46 My reason for having introduced the obscure 54
47 Wolff tried to do this by saying that miracles 55
48 century, and unknown in the nineteenth. It is 56
49 This is the heart of Hamann’s doctrine. It is 57
50 subterranean movements in the eighteenth century 58
51 were; that the French were all desiccated monkeys 59
52 good works of art can be produced. In a typical 60
53 being, the noble savage, or the child, or 61
54 He was unique. Nobody else could understand him 63
55 Action, action is the soul of the world, not 64
56 people do not fight, in which the bad are not 65
57 was not entirely alone. The only worthwhile, valuable 66
58 milieu which I have described. One is the notion 67
59 or a good voter, or a nice man, or believe in God. 68
60 swim, have something peculiar to say to certain 69
61 common, of an impalpable kind, with other men 70
62 addressed, the motive of him who speaks, the 72
63 dissimilar to your own. This is also the root of 73
64 perhaps they will even entail one another – and 74
65 forms of old provincialism without the impingement 75
66 thought, should be true of ethics, of politics, of 76
67 ‘Why cannot we create a world State of such a kind 77
68 I turn now to three German thinkers, two philosophers 79
69 was rhapsodical or confused in any respect. He 80
70 wishes. This, the will, is the thing which distinguishes 81
71 ‘destroys all freedom’. And elsewhere he wrote: ‘The 82
72 within them but in something else, then they cannot 83
73 are what human beings freely choose to live for, to 84
74 subterfuge which should not be able to take in 85
75 out the full flavour of his views. For him generosity 86
76 Therefore the way to cure human beings when they 88
77 presented to man as something with which or upon 89
78 questions reason must in all men give the selfsame 90
79 man is the fact that he is able to rise above 91
80 Richard III, Iago, are not tragic figures for Schiller 92
81 her free and capricious career and treads in the 93
82 may be abominable, but in principle she is somebody 94
83 one does is obstructed, if there is nothing to be 95
84 her good sense, toleration, maturity, her humane 97
85 stages: first what he calls the Nostaat, that 98
86 adopting the attitude of games-players. What does 99
87 united, creative, world. This is the kind of Utopia 100
88 notion of reason, and who became, as I said earlier 101
89 do, knowing how to be, knowing how to adapt things 102
90 commit evil acts. Savages kill each other, and civilised 103
91 invented by others, and I am part of some common 105
92 half-religious notion, which emerges from the sober 106
93 I now come to the final eruption of unbridled 107
94 the doctrine that it was quite natural that the 108
95 the self. Without the sense of the self, no sense 109
96 at least await the moment when they are caught up 110
97 those who are dead, those who are echoes and those 111–2
98 and after them the animals – the progressive 113
99 the great statues, the great works of music are 114
100 movement. Let me try to make it as clear as I am able 115
101 or in what sense the Kaaba Stone is a great symbol 116
102 other than itself, that which it stands for – for 117
103 although they do not discuss it under that name 118
104 else I might be tempted to say. When, for 120
105 secularised version, obviously, of that profound 121
106 which they are seeking, if the harmony, the 122
107 which frustrates our dearest wishes. Sometimes 123
108 This too is a romantic idea, because once you get 124
109 oscillate between extremes of mystical optimism 125
110 said that the political makers of the Revolution 126
111 Meister. The romantics admired this not so much 128
112 a kind of silken courtier. On the other hand he 129
113 essentially that of order, self-restraint, discipline 131
114 The novel caused very profound shock and was 132
115 absurd and blasphemous. That is the real fervid 133
116 Suddenly there is a thunderstorm, and he says ‘But 134
117 criss-crossing movement; the attempt to reduce 135
118 I now propose to say, however rash it may seem, what 137
119 disagreement may occur, but that there is such 138
120 forward self-thrusting, perpetual self-creation, which 139
121 generalisations of (to the romantics) the most external 140
122 each generation, transforms itself with the 141
123 As everyone who has heard it knows, the opera ends 142
124 Venice, and ended it as a music teacher in New York 143
125 whole organic theory of political life, and of loyalty 144
126 collapse when other equally sane, equally superficial 145–6
127 not only explains but justifies poverty, squalor 147
128 and condemned instrumental music as a meaningless 148
129 Achilles and Agamemnon howl, he makes Queen 149
130 all the romantics, some whom were very fond of 150
131 awkward in society. They were easily snubbed, they 151
132 romantic movement, in the sense that Byronism 152
133 created somebody who keeps saying ‘Forward 153
134 Byron the syndrome passes to others, to Lamartine 154
135 same word should be comfortably used for both – the 156
136 detestable as that which it replaced. Therefore it 157
137 equally good if not better, in competition with 158
138 cultures, because they are not compatible. 159
139 scientists or scientifically influenced men such 160
140 for being prepared to give up health, wealth 161
141 they were efficient, they raised the level 162
142 Nietszche said ‘Man does not desire happiness, only 164
143 condemned for being evil; we can neither of us 165
144 Some romantics certainly went too far. This can 166
145 resembles Stirner. From this a moral may be drawn 167
146 attempt to convert life into art presupposes that 168
147 French, or whoever it may be; and yet, as a result 169

* Corrected in later impressions to ‘foreign troops, including those of France, destroyed …’

** Corrected in later impressions to ‘Venice, and ended it as a teacher of Italian in New York …’