Essays of Ralph Waldo Emerson - The transcendentalist
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Ralph Waldo Emerson was born on May 25, 1803, in Boston, Massachusetts. In 1821, he took over as director of his brother's school for girls. In 1823, he wrote the poem "Good-Bye." In 1832, he became a Transcendentalist, leading to the later essays "Self-Reliance" and "The American Scholar." Emerson continued to write and lecture into the late 1870s. He died on April 27, 1882, in Concord, Massachusetts.
Ralph Waldo Emerson
Ralph Waldo Emerson (1803-1882) was a prolific essayist, public philosopher, poet, and political commentator who became world famous in his lifetime and influenced authors as diverse as Walt Whitman, Emily Dickinson, Friedrich Nietzsche, W. E. B. DuBois, and others.
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Reviews for Essays of Ralph Waldo Emerson - The transcendentalist
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- Rating: 5 out of 5 stars5/5Emerson is at once high-minded, and level-headed. (Paraphrase:) “I went to the Vatican Museum, and in the poets and saints in paintings there I saw long-lost friends.” “I went to Rome to see art, although of course if I had wanted to see what people look like, I might have just stayed in Boston.”.........................I also think that the question of language, (I read each section twice), is more a matter of large ideas than funny dialect; it does have substance to it. And it’s nice to know that I’m not the first one to wonder if what we learn is of any use— a question that once vexed me sorely.
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Essays of Ralph Waldo Emerson - The transcendentalist - Ralph Waldo Emerson
Three
The Transcendentalist - Part One
The first thing we have to say respecting what are called new views here in New England, at the present time, is, that they are not new, but the very oldest of thoughts cast into the mould of these new times.
The light is always identical in its composition, but it falls on a great variety of objects, and by so falling is first revealed to us, not in its own form, for it is formless, but in theirs; in like manner, thought only appears in the objects it classifies.
What is popularly called Transcendentalism among us, is Idealism; Idealism as it appears in 1842.
As thinkers, mankind have ever divided into two sects, Materialists and Idealists; the first class founding on experience, the second on consciousness; the first class beginning to think from the data of the senses, the second class perceive that the senses are not final, and say, the senses give us representations of things, but what are the things themselves, they cannot tell.
The materialist insists on facts, on history, on the force of circumstances, and the animal wants of man; the idealist on the power of Thought and of Will, on inspiration, on miracle, on individual culture.
These two modes of thinking are both natural, but the idealist contends that his way of thinking is in higher nature. He concedes all that the other affirms, admits the impressions of sense, admits their coherency, their use and beauty, and then asks the materialist for his grounds of assurance that things are as his senses represent them.
But I, he says, affirm facts not affected by the illusions of sense, facts which are of the same nature as the faculty which reports them, and not liable to doubt; facts which in their first appearance to us assume a native superiority to material facts, degrading these into a language by which the first are to be spoken; facts which it only needs a retirement from the senses to discern. Every materialist will