The Moral Individualism of Henry David Thoreau

1985 ◽  
Vol 19 ◽  
pp. 239-253
Author(s):  
David L. Norton

Henry Thoreau boasted that he was widely travelled in Concord, Massachusetts. He was born there on 12 July 1817, and he died there on 6 May 1862, of tuberculosis, at the age of forty-four years. In 1837 he graduated from Harvard College, and in 1838 he joined Ralph Waldo Emerson, Margaret Fuller, and others in the informal group that became known as the New England Transcendentalists. The author of four books, many essays and poems, and a voluminous journal, he is best known for the book Walden and the essay ‘Civil Disobedience’, and for the circumstances attending these two milestones in American thought and literature.

1985 ◽  
Vol 19 ◽  
pp. 239-253
Author(s):  
David L. Norton

Henry Thoreau boasted that he was widely travelled in Concord, Massachusetts. He was born there on 12 July 1817, and he died there on 6 May 1862, of tuberculosis, at the age of forty-four years. In 1837 he graduated from Harvard College, and in 1838 he joined Ralph Waldo Emerson, Margaret Fuller, and others in the informal group that became known as the New England Transcendentalists. The author of four books, many essays and poems, and a voluminous journal, he is best known for the book Walden and the essay ‘Civil Disobedience’, and for the circumstances attending these two milestones in American thought and literature.


2011 ◽  
Vol 84 (4) ◽  
pp. 621-654
Author(s):  
Palmer Rampell

Drawing on previously untranslated Japanese articles, this essay reveals the powerful and sustained influence New England transcendentalists Ralph Waldo Emerson and Henry David Thoreau exerted on the highly renowned and yet highly unorthodox arbiter of Japanese Zen Buddhism, D. T. Suzuki.


Worldview ◽  
1969 ◽  
Vol 12 (12) ◽  
pp. 10-11
Author(s):  
Paul F. Power

The centenary this year of Gandhi's birth provides an occasionJ to reassess the significance of the Indian leader. His political ethics and supporting notions about man and the state seem to me especially important in his teachings and practices. They have their weaknesses, but they should not be overlooked in any effort to reassess the complex and at times baffling Mahatma. Because Ganhdi's ideas about government and politics have been likened to those of Henry David Thoreau and Leo Tolstoy, his unique contribution has often been obscured. Gandhi borrowed Thoreau's term “civil disobedience” which the New England individualist had coined to explain his kind of opposition to the Mexican war and slavery. Yet there is a considerable gap between Gandhi's metaphysics and Thoreau's. As to Tolstoy, Gandhi's premises resemble some of the convictions of the Russian writer after he became a Christian anarchist. But the Indian leader placed more trust in the perfectability of public institutions than Tolstoy did. Without denying the utility of the frequent and inevitable comparisons, Gandhi's synthetic political philosophy is best seen by itself.


Arabica ◽  
2002 ◽  
Vol 49 (4) ◽  
pp. 477-493
Author(s):  
Ahmad Majdoubeh

AbstractThe aim of this article is to examine Gibran Kahlil Gibran's ideas, as articulated in The Procession (Al-Mawākib), in the context of New England Transcendentalism, in particular Emerson's and Thoreau's. Even though critics recognize Ralph Waldo Emerson (and less frequently Henry David Thoreau) as an influence on Gibran, the precise nature of the influence has not been spelled out clearly. In this study, I shall attempt to do so. To the end of establishing the New England Transcendentalist influence on Gibran more firmly and coherently, I locate, explain, and highlight some of the striking echoes, similarities, and analogies (linguistic, philosophic, as well as structural) in Gibran's The Procession, on the one hand, and Emerson's essays and Thoreau's Walden, on the other hand. Such an examination of the relationship will certainly enrich the meanings of Gibran's poem, shed a new light on his ideas, and suggest an angle from which his philosophy is best viewed.


2021 ◽  
Vol 25 (1-2) ◽  
pp. 70-98
Author(s):  
John Michael Corrigan

Abstract This article provides a genealogy of the architectural figuration of human cognition from the ancient world to Renaissance Europe and, finally, to the American Renaissance where it came to possess a striking cultural and literary potency. The first section pursues the two-fold task of elucidating this archetypal trope for consciousness, both its ancient moorings and its eventual transmission into Europe. The second section shows that three of the most prominent writers of the American Renaissance—Ralph Waldo Emerson, Henry David Thoreau, and Nathaniel Hawthorne—engaged this mystically inspired architectonic symbolism, employing far older techno-cultural suppositions about interior space. I thereby offer an account of the intellectual and spiritual heritage upon which Romantic writers in the United States drew to articulate cognitive interiority. These Romantics did more than value creativity in contradistinction to Enlightenment rationalism; they were acknowledging themselves as recipients of the ancient belief in cosmogenesis as self-transformation.


2020 ◽  
pp. 19-38
Author(s):  
Mark Sandy

This chapter reads the thought and writing of Emerson and Thoreau as exhibiting a knowing self-consciousness about their treatment of self and nature and its use of allusion to the literary and cultural tradition of British Romanticism. What is offered is a fresh awareness of the intellectual and imaginative engagement of the thought of Emerson and Thoreau with the works of Byron, Shelley and Keats. The chapter also points up the affinities rather than the divisions between these two important American writers and their ideas about self and nature.


Author(s):  
Morton Keller ◽  
Phyllis Keller

on New Year’s Day 1953, James Bryant Conant made known his intention to resign, effective January 23—all of three weeks later. In June the Corporation announced his successor: forty-six-year-old Nathan Marsh Pusey, the president of Lawrence College in Appleton, Wisconsin. Why this wholly unexpected choice? Who was Pusey, and what did he offer Harvard? He came from an old New England family transplanted to Iowa, graduated from Harvard College in the class of 1928, earned a Harvard Ph.D. in Classics in 1935, went off to stints of college teaching at Lawrence, Scripps, and Wesleyan, and in 1944 returned to Lawrence to become its president. This was a small, highly regarded college in Wisconsin, founded in 1847, with strong New England roots. Pusey did well there, recruiting able faculty and taking a public stand against Appleton native Joseph McCarthy when that sinister figure began to hack his way through American politics. All respectable enough; and, it appears, sufficient to secure Pusey a place on the short list of candidates. But enough to make him Harvard’s twenty-fourth president? Lawrence board chairman William Buchanan reported that Pusey had done little fund-raising for the college, and noted his cool personality and lack of popularity with students despite his manifest skill as a teacher. Another member of the Lawrence board doubted that Pusey had the administrative ability required by the Harvard presidency: “He is stubborn and uncompromising.” More weighty was Carnegie Corporation vice president (and Harvard president wannabe) John Gardner’s “serious doubts that he would have the particular leathery quality required to take on the great administrative job which Harvard is.” But positive views substantially outweighed these reservations. An Episcopal church source reported: “Pusey is stubborn at times but it is always a stubbornness on matters of principle and not with respect to his biases.” Another who knew him well said: “He is all mind, character, and perception. He is no promoter. . . . He is as firm as iron. He always succeeds in getting what he wants done. . . . His religion is top flight 100 percent all wool and a yard wide Episcopalian.”


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