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In feeling that his voice had not been heard he then resents his ‘neglect’ and in an act ofstrong pride (hubris) is disdainful of society. In time this ‘lost man’, cut off from social interactionconsoles himself in his meditations, ‘feeding his fancy’ on visionary views and slowly fades away anddies, leaving behind him ‘this seat, his only monument’. The lines left on this ‘seat’ (sedes) present a‘thesis’, an ‘argument’ about the dangers of self-love, one that warns young men ‘whose heart theholy forms of young imagination have kept pure’ to be wary of the sin of pride. 31 If they presume thatthey have a special vision of things, a special understanding of nature – that their own views are thetruth of the matter – then they must temper this knowledge with an equally strong sense of humilityfor:he, who feels contemptFor any living thing, hath facultiesWhich he has never used; that thought with himIs in its infancyThe man who looks only on himself, looks only on ‘the least of nature’s works’, and is likely to fallvictim to another vice, that of scorn. By contrast:true knowledge leads to love,True dignity abides with him aloneWho, in the silent hour of inward thought,Can still suspect, and still revere himself,In lowliness of heart.The solitary’s solipsism can be described as a pathology; one that Freud would later define as‘Narcissism’. But while Wordsworth’s tale can be read by twenty-first century readers as apsychological study it is, in its original context, primarily a moral tale. In Book X of The Prelude,Wordsworth relates how he had come to appreciate that his reliance on inspired states of mind hadplaced him ‘above humanity’. In the 1850 text he uses stronger language, when describing his ‘strongimagination’ – his inflated attitude of mind – as a ‘strong disease’ (Prelude 1850: XI 306). But he alsoargued that there were mitigating circumstances; he had genuinely believed that he was a ‘chosenson’, a prophet even – having experienced what he perceived at the time to be an ‘influx’ of divinepower as he crossed Salisbury Plain in 1793 and saw visions of the past. At Racedown, Wordsworthcame to appreciate that what he thought to be mantic inspiration was in fact manic ‘inflation’– theterm is used by Carl Jung in his Analytical Psychology to define someone in the grip of a ‘god’ (anunconscious psychological complex), and who acts out an ‘archetypal’ pattern of behaviour in whichpassionate feeling prevails over reasoned thinking. 3231 ‘…if we wish to track down some argument we ought to know the places or topics [locos = locations] - thename given by Aristotle to those ‘regions’ [sedes = literally ‘seats’] so to speak, from which we can drawarguments. Therefore we may define a place [topos/locos] as a location of an argument, and an argument as acourse of reasoning that firmly establishes belief about doubtful issues’ Cicero, Topica I. 7-8.32 Jung’s accommodation of the ‘spiritual’ in a modern ‘materialist’ worldview has led to the charge that hisapproach is ‘mystical’ in contrast to Freud’s supposedly ‘scientific’ claims. Jung stated that in the modernmaterialist paradigm ‘the gods have become diseases’. Freud’s model of the psyche sets up an unendingconflict between reason and emotion, while Jung idealised the relationship, hoping for an accommodation, a160