nature and selected essays quotes

Quotes from Nature and Selected Essays

Ralph Waldo Emerson ·  416 pages

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“I am the lover of uncontained and immortal beauty. In the wilderness, I find something more dear and connate than in streets or villages. In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“To go into solitude, a man needs to retire as much from his chamber as from society. I am not solitary whilst I read and write, though nobody is with me. But if a man would be alone, let him look at the stars.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“In the woods too, a man casts off his years, as the snake his slough, and at what period soever of life, is always a child. In the woods, is perpetual youth.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“To the attentive eye, each moment of the year has its own beauty, and in the same fields, it beholds, every hour, a picture which was never seen before, and which shall never be seen again.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“Nature is not always tricked in holiday attire, but the same scene which yesterday breathed perfume and glittered as for the frolic of the nymphs, is overspread with melancholy today. Nature always wears the colors of the spirit.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“Standing on the bare ground,--my head bathed by the blithe air and uplifted into infinite space,--all mean egotism vanishes. I become a transparent eyeball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or parcel of God.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“Not the sun or summer alone, but every hour and season yields its tribute of delight.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“I must be myself. I cannot break myself any longer for you, or you. If you can love me for what I am, we shall be the happier.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“If the finest genius studies at one of our colleges, and is not installed in an office within one year afterwards in the cities or suburbs of Boston or New York, it seems to his friends and to himself that he is right in being disheartened, and in complaining the rest of his life. A sturdy lad from New Hampshire or Vermont, who in turn tries all the professions, who teams it, farms it, peddles, keeps a school, preaches, edits a newspaper, goes to Congress, buys a township, and so forth, in successive years, and always, like a cat, falls on his feet, is worth a hundred of these city dolls. He walks abreast with his days, and feels no shame in not `studying a profession,' for he does not postpone his life, but lives already.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“If we suddenly plant our foot, and say, — I will neither eat nor drink nor wear nor touch any food or fabric which I do not know to be innocent, or deal with any person whose whole manner of life is not clear and rational, we shall stand still. Whose is so? Not mine; not thine; not his. But I think we must clear ourselves each one by the interrogation, whether we have earned our bread to-day by the hearty contribution of our energies to the common benefit? and we must not cease to tend to the correction of these flagrant wrongs, by laying one stone aright every day.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“Thus to him, to this school-boy under the bending dome of day, is suggested, that he and it proceed from one root; one is leaf and one is flower; relation, sympathy, stirring in every vein. And what is that Root? Is not that the soul of his soul?―A thought too bold,―a dream too wild. Yet when this spiritual light shall have revealed the law of more earthly natures,―when he has learned to worship the soul, and to see that the natural philosophy that now is, is only the first gropings of its gigantic hand, he shall look forward to an ever expanding knowledge as to a becoming creator. He shall see, that nature is the opposite of the soul, answering to it part for part. One is seal, and one is print. Its beauty is the beauty of his own mind. Its laws are the laws of his own mind. Nature then becomes to him the measure of his attainments. So much of nature as he is ignorant of, so much of his own mind does he not yet possess. And, in fine, the ancient precept, "Know thyself," and the modern precept, "Study nature," become at last one maxim.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“Our acts our angels are, or good or ill, Our fatal shadows that walk by us still.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“What is the scholar, what is the man for, but for hospitality to every new thought of his time? Have you leisure, power, property, friends? you shall be the asylum and patron of every new thought, every unproven opinion, every untried project, which proceeds out of good will and honest seeking. All the newspapers, all the tongues of to-day will of course at first defame what is noble; but you who hold not of to-day, not of the times, but of the Everlasting, are to stand for it: and the highest compliment, man ever receives from heaven, is the sending to him its disguised and discredited angels.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“Undoubtedly we have no questions to ask which are unanswerable.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“Life lies behind us as the quarry from whence we get tiles and copestones for the masonry of to-day.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“We spend our incomes for paint and paper, for a hundred trifles, I know not what, and not for the things of a man. Our expense is almost all for conformity. It is for cake that we run in debt; 't is not the intellect, not the heart, not beauty, not worship, that costs so much. Why needs any man be rich? Why must he have horses, fine garments, handsome apartments, access to public houses, and places of amusement? Only for want of thought.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

“What is the foundation of that interest all men feel in Greek history, letters, art, and poetry, in all its periods, from the Heroic or Homeric age down to the domestic life of the Athenians and Spartans, four or five centuries later? What but this, that every man passes personally through a Grecian period.” ― Ralph Waldo Emerson, quote from Nature and Selected Essays

About the author

Ralph Waldo Emerson Born place: in Boston, Massachusetts, The United States Born date May 25, 1803 See more on GoodReads

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RALPH WALDO EMERSON

Merrill's English Texts

SELECTED AND EDITED, WITH INTRODUCTION AND NOTES, BY EDNA H.L. TURPIN, AUTHOR OF "STORIES FROM AMERICAN HISTORY," "CLASSIC FABLES," "FAMOUS PAINTERS," ETC.

NEW YORK CHARLES E. MERRILL CO. 1907

Publishers' note.

This series of books will include in complete editions those masterpieces of English Literature that are best adapted for the use of schools and colleges. The editors of the several volumes will be chosen for their special qualifications in connection with the texts to be issued under their individual supervision, but familiarity with the practical needs of the classroom, no less than sound scholarship, will characterize the editing of every book in the series.

In connection with each text, a critical and historical introduction, including a sketch of the life of the author and his relation to the thought of his time, critical opinions of the work in question chosen from the great body of English criticism, and, where possible, a portrait of the author, will be given. Ample explanatory notes of such passages in the text as call for special attention will be supplied, but irrelevant annotation and explanations of the obvious will be rigidly excluded.

CHARLES E. MERRILL CO.

LIFE OF EMERSON

Ralph Waldo Emerson was born in Boston, May 25, 1803. He was descended from a long line of New England ministers, men of refinement and education. As a school-boy he was quiet and retiring, reading a great deal, but not paying much attention to his lessons. He entered Harvard at the early age of fourteen, but never attained a high rank there, although he took a prize for an essay on Socrates, and was made class poet after several others had declined. Next to his reserve and the faultless propriety of his conduct, his contemporaries at college seemed most impressed by the great maturity of his mind. Emerson appears never to have been really a boy. He was always serene and thoughtful, impressing all who knew him with that spirituality which was his most distinguishing characteristic.

After graduating from college he taught school for a time, and then entered the Harvard Divinity School under Dr. Channing, [6] the great Unitarian preacher. Although he was not strong enough to attend all the lectures of the divinity course, the college authorities deemed the name Emerson sufficient passport to the ministry. He was accordingly "approbated to preach" by the Middlesex Association of Ministers on October 10, 1826. As a preacher, Emerson was interesting, though not particularly original. His talent seems to have been in giving new meaning to the old truths of religion. One of his hearers has said: "In looking back on his preaching I find he has impressed truths to which I always assented in such a manner as to make them appear new, like a clearer revelation." Although his sermons were always couched in scriptural language, they were touched with the light of that genius which avoids the conventional and commonplace. In his other pastoral duties Emerson was not quite so successful. It is characteristic of his deep humanity and his dislike for all fuss and commonplace that he appeared to least advantage at a funeral. A connoisseur in such matters, an old sexton, once remarked that on such occasions "he did not appear at ease at all. To tell the truth, in my opinion, that young man was not born to be a minister."

Emerson did not long remain a minister. In 1832 he preached a sermon in which he announced certain views in regard to the communion service which were disapproved by a large part of his congregation. He found it impossible to continue preaching, and, with the most friendly feelings on both sides, he parted from his congregation.

A few months later (1833) he went to Europe for a short year of travel. While abroad, he visited Walter Savage Landor, Coleridge and Wordsworth, and Thomas Carlyle. This visit to Carlyle was to both men a most interesting experience. They parted feeling that they had much intellectually in common. This belief fostered a sympathy which, by the time they had discovered how different they really were, had grown so strong a habit that they always kept up their intimacy. This year of travel opened Emerson's eyes to many [7] things of which he had previously been ignorant; he had profited by detachment from the concerns of a limited community and an isolated church.

After his return he began to find his true field of activity in the lecture-hall, and delivered a number of addresses in Boston and its vicinity. While thus coming before the open public on the lecture platform, he was all the time preparing the treatise which was to embody all the quintessential elements of his philosophical doctrine. This was the essay Nature , which was published in 1836. By its conception of external Nature as an incarnation of the Divine Mind it struck the fundamental principle of Emerson's religious belief. The essay had a very small circulation at first, though later it became widely known.

In the winter of 1836 Emerson followed up his discourse on Nature by a course of twelve lectures on the "Philosophy of History," a considerable portion of which eventually became embodied in his essays. The next year (1837) was the year of the delivery of the Man Thinking, or the American Scholar address before the Phi Beta Kappa Society at Cambridge.

This society, composed of the first twenty-five men in each class graduating from college, has annual meetings which have called forth the best efforts of many distinguished scholars and thinkers. Emerson's address was listened to with the most profound interest. It declared a sort of intellectual independence for America. Henceforth we were to be emancipated from clogging foreign influences, and a national literature was to expand under the fostering care of the Republic.

These two discourses, Nature and The American Scholar , strike the keynote of Emerson's philosophical, poetical, and moral teachings. In fact he had, as every great teacher has, only a limited number of principles and theories to teach. These principles of life can all be enumerated in twenty words—self-reliance, culture, intellectual and moral independence, the divinity of nature and man, the necessity of labor, and high ideals.

Emerson spent the latter part of his life in lecturing and in literary work. His son, Dr. Edward Emerson, gave an interesting account of how these lectures were constructed. "All through his life he kept a journal. This book, he said, was his 'Savings Bank.' The thoughts thus received and garnered in his journals were indexed, and a great many of them appeared in his published works. They were religiously set down just as they came, in no order except chronological, but later they were grouped, enlarged or pruned, illustrated, worked into a lecture or discourse, and, after having in this capacity undergone repeated testing and rearranging, were finally carefully sifted and more rigidly pruned, and were printed as essays."

Besides his essays and lectures Emerson left some poetry in which is embodied those thoughts which were to him too deep for prose expression. Oliver Wendell Holmes in speaking of this says: "Emerson wrote occasionally in verse from his school-days until he had reached the age which used to be known as the grand climacteric, sixty-three.... His poems are not and hardly can become popular; they are not meant to be liked by the many, but to be dearly loved and cherished by the few.... His occasional lawlessness in technical construction, his somewhat fantastic expressions, his enigmatic obscurities hardly detract from the pleasant surprise his verses so often bring with them.... The poetic license which we allow in the verse of Emerson is more than excused by the noble spirit which makes us forget its occasional blemishes, sometimes to be pleased with them as characteristic of the writer."

Emerson was always a striking figure in the intellectual life of America. His discourses were above all things inspiring. Through them many were induced to strive for a higher self-culture. His influence can be discerned in all the literary movements of the time. He was the central figure of the so-called transcendental school which was so prominent fifty [9] years ago, although he always rather held aloof from any enthusiastic participation in the movement.

Emerson lived a quiet life in Concord, Massachusetts. "He was a first-rate neighbor and one who always kept his fences up." He traveled extensively on his lecturing tours, even going as far as England. In English Traits he has recorded his impressions of what he saw of English life and manners.

Oliver Wendell Holmes has described him in this wise: "His personal appearance was that of the typical New Englander of college-bred ancestry. Tall, spare, slender, with sloping shoulders, slightly stooping in his later years, with light hair and eyes, the scholar's complexion, the prominent, somewhat arched nose which belongs to many of the New England sub-species, thin lips, suggestive of delicacy, but having nothing like primness, still less of the rigidity which is often noticeable in the generation succeeding next to that of the men in their shirt-sleeves, he would have been noticed anywhere as one evidently a scholarly thinker astray from the alcove or the study, which were his natural habitats. His voice was very sweet, and penetrating without any loudness or mark of effort. His enunciation was beautifully clear, but he often hesitated as if waiting for the right word to present itself. His manner was very quiet, his smile was pleasant, but he did not like explosive laughter any better than Hawthorne did. None who met him can fail to recall that serene and kindly presence, in which there was mingled a certain spiritual remoteness with the most benignant human welcome to all who were privileged to enjoy his companionship."

Emerson died April 27, 1882, after a few days' illness from pneumonia. Dr. Garnett in his excellent biography says: "Seldom had 'the reaper whose name is Death' gathered such illustrious harvest as between December 1880 and April 1882. In the first month of this period George Eliot passed away, in the ensuing February Carlyle followed; in April Lord Beaconsfield died, deplored by his party, nor unregretted [10] by his country; in February of the following year Longfellow was carried to the tomb; in April Rossetti was laid to rest by the sea, and the pavement of Westminster Abbey was disturbed to receive the dust of Darwin. And now Emerson lay down in death beside the painter of man and the searcher of nature, the English-Oriental statesman, the poet of the plain man and the poet of the artist, and the prophet whose name is indissolubly linked with his own. All these men passed into eternity laden with the spoils of Time, but of none of them could it be said, as of Emerson, that the most shining intellectual glory and the most potent intellectual force of a continent had departed along with him."

CRITICAL OPINIONS OF EMERSON AND HIS WRITINGS.

Matthew Arnold , in an address on Emerson delivered in Boston, gave an excellent estimate of the rank we should accord to him in the great hierarchy of letters. Some, perhaps, will think that Arnold was unappreciative and cold, but dispassionate readers will be inclined to agree with his judgment of our great American.

After a review of the poetical works of Emerson the English critic draws his conclusions as follows:

"I do not then place Emerson among the great poets. But I go farther, and say that I do not place him among the great writers, the great men of letters. Who are the great men of letters? They are men like Cicero, Plato, Bacon, Pascal, Swift, Voltaire—writers with, in the first place, a genius and instinct for style.... Brilliant and powerful passages in a man's writings do not prove his possession of it. Emerson has passages of noble and pathetic eloquence; he has passages of shrewd and felicitous wit; he has crisp epigram; he has passages of exquisitely touched observation of nature. Yet he is not a great writer.... Carlyle formulates perfectly the defects of his friend's poetic and literary productions when he says: 'For me it is too ethereal, speculative, theoretic; I will have all things condense themselves, take shape and body, if they are to have my sympathy.' ...

" .... Not with the Miltons and Grays, not with the Platos and Spinozas, not with the Swifts and Voltaires, not with the Montaignes and Addisons, can we rank Emerson. No man could see this clearer than Emerson himself. 'Alas, my friend,' he writes in reply to Carlyle, who had exhorted him to creative work,—'Alas, my friend, I can do no such gay thing as you say. I do not belong to the poets, but only to a low department of literature,—the reporters; suburban men.' He deprecated his friend's praise; praise 'generous to a [12] fault' he calls it; praise 'generous to the shaming of me,—cold, fastidious, ebbing person that I am.'"

After all this unfavorable criticism Arnold begins to praise. Quoting passages from the Essays, he adds:

"This is tonic indeed! And let no one object that it is too general; that more practical, positive direction is what we want.... Yes, truly, his insight is admirable; his truth is precious. Yet the secret of his effect is not even in these; it is in his temper. It is in the hopeful, serene, beautiful temper wherewith these, in Emerson, are indissolubly united; in which they work and have their being.... One can scarcely overrate the importance of holding fast to happiness and hope. It gives to Emerson's work an invaluable virtue. As Wordsworth's poetry is, in my judgment, the most important done in verse, in our language, during the present century, so Emerson's Essays are, I think, the most important work done in prose.... But by his conviction that in the life of the spirit is happiness, and by his hope that this life of the spirit will come more and more to be sanely understood, and to prevail, and to work for happiness,—by this conviction and hope Emerson was great, and he will surely prove in the end to have been right in them.... You cannot prize him too much, nor heed him too diligently."

Herman Grimm , a German critic of great influence in his own country, did much to obtain a hearing for Emerson's works in Germany. At first the Germans could not understand the unusual English, the unaccustomed turns of phrase which are so characteristic of Emerson's style.

"Macaulay gives them no difficulty; even Carlyle is comprehended. But in Emerson's writings the broad turnpike is suddenly changed into a hazardous sandy foot-path. His thoughts and his style are American. He is not writing for Berlin, but for the people of Massachusetts.... It is an art to rise above what we have been taught.... All great men are seen to possess this freedom. They derive their standard from their own natures, and their observations on [13] life are so natural and spontaneous that it would seem as if the most illiterate person with a scrap of common-sense would have made the same.... We become wiser with them, and know not how the difficult appears easy and the involved plain.

"Emerson possesses this noble manner of communicating himself. He inspires me with courage and confidence. He has read and seen but conceals the labor. I meet in his works plenty of familiar facts, but he does not employ them to figure up anew the old worn-out problems: each stands on a new spot and serves for new combinations. From everything he sees the direct line issuing which connects it with the focus of life....

" .... Emerson's theory is that of the 'sovereignty of the individual.' To discover what a young man is good for, and to equip him for the path he is to strike out in life, regardless of any other consideration, is the great duty to which he calls attention. He makes men self-reliant. He reveals to the eyes of the idealist the magnificent results of practical activity, and unfolds before the realist the grandeur of the ideal world of thought. No man is to allow himself, through prejudice, to make a mistake in choosing the task to which he will devote his life. Emerson's essays are, as it were, printed sermons—all having this same text.... The wealth and harmony of his language overpowered and entranced me anew. But even now I cannot say wherein the secret of his influence lies. What he has written is like life itself—the unbroken thread ever lengthened through the addition of the small events which make up each day's experience."

Froude in his famous "Life of Carlyle" gives an interesting description of Emerson's visit to the Carlyles in Scotland:

"The Carlyles were sitting alone at dinner on a Sunday afternoon at the end of August when a Dumfries carriage drove to the door, and there stepped out of it a young American [14] then unknown to fame, but whose influence in his own country equals that of Carlyle in ours, and whose name stands connected with his wherever the English language is spoken. Emerson, the younger of the two, had just broken his Unitarian fetters, and was looking out around him like a young eagle longing for light. He had read Carlyle's articles and had discerned with the instinct of genius that here was a voice speaking real and fiery convictions, and no longer echoes and conventionalisms. He had come to Europe to study its social and spiritual phenomena; and to the young Emerson as to the old Goethe, the most important of them appeared to be Carlyle.... The acquaintance then begun to their mutual pleasure ripened into a deep friendship, which has remained unclouded in spite of wide divergences of opinion throughout their working lives."

Carlyle wrote to his mother after Emerson had left:

"Our third happiness was the arrival of a certain young unknown friend named Emerson, from Boston, in the United States, who turned aside so far from his British, French, and Italian travels to see me here! He had an introduction from Mill and a Frenchman (Baron d'Eichthal's nephew) whom John knew at Rome. Of course, we could do no other than welcome him; the rather as he seemed to be one of the most lovable creatures in himself we had ever looked on. He stayed till next day with us, and talked and heard to his heart's content, and left us all really sad to part with him."

In 1841 Carlyle wrote to John Sterling a few words apropos of the recent publication of Emerson's essays in England:

"I love Emerson's book, not for its detached opinions, not even for the scheme of the general world he has framed for himself, or any eminence of talent he has expressed that with, but simply because it is his own book; because there is a tone of veracity, an unmistakable air of its being his , and a real utterance of a human soul, not a mere echo of such. I consider it, in that sense, highly remarkable, rare, very rare, in these days of ours. Ach Gott! It is frightful to live [15] among echoes. The few that read the book, I imagine, will get benefit of it. To America, I sometimes say that Emerson, such as he is, seems to me like a kind of New Era."

John Morley , the acute English critic, has made an analytic study of Emerson's style, which may reconcile the reader to some of its exasperating peculiarities.

"One of the traits that every critic notes in Emerson's writing is that it is so abrupt, so sudden in its transitions, so discontinuous, so inconsecutive. Dislike of a sentence that drags made him unconscious of the quality that French critics name coulant . Everything is thrown in just as it comes, and sometimes the pell-mell is enough to persuade us that Pope did not exaggerate when he said that no one qualification is so likely to make a good writer as the power of rejecting his own thoughts.... Apart from his difficult staccato, Emerson is not free from secondary faults. He uses words that are not only odd, but vicious in construction; he is sometimes oblique and he is often clumsy; and there is a visible feeling after epigrams that do not always come. When people say that Emerson's style must be good and admirable because it fits his thought, they forget that though it is well that a robe should fit, there is still something to be said about its cut and fashion.... Yet, as happens to all fine minds, there came to Emerson ways of expression deeply marked with character. On every page there is set the strong stamp of sincerity, and the attraction of a certain artlessness; the most awkward sentence rings true; and there is often a pure and simple note that touches us more than if it were the perfection of elaborated melody. The uncouth procession of the periods discloses the travail of the thought, and that, too, is a kind of eloquence. An honest reader easily forgives the rude jolt or unexpected start when it shows a thinker faithfully working his way along arduous and unworn tracks. Even at the roughest, Emerson often interjects a delightful cadence. As he says of Landor, his sentences are cubes which will stand firm, place them how or where you will. He criticised [16] Swedenborg for being superfluously explanatory, and having an exaggerated feeling of the ignorance of men. 'Men take truths of this nature,' said Emerson, 'very fast;' and his own style does no doubt very boldly take this capacity for granted in us. In 'choice and pith of diction,' again, of which Mr. Lowell speaks, he hits the mark with a felicity that is almost his own in this generation. He is terse, concentrated, and free from the important blunder of mistaking intellectual dawdling for meditation. Nor in fine does his abruptness ever impede a true urbanity. The accent is homely and the apparel plain, but his bearing has a friendliness, a courtesy, a hospitable humanity, which goes nearer to our hearts than either literary decoration or rhetorical unction. That modest and lenient fellow-feeling which gave such charm to his companionship breathes in his gravest writing, and prevents us from finding any page of it cold or hard or dry."

E.P. Whipple , the well-known American critic, wrote soon after Emerson's death:

"But 'sweetness and light' are precious and inspiring only so far as they express the essential sweetness of the disposition of the thinker, and the essential illuminating power of his intelligence. Emerson's greatness came from his character. Sweetness and light streamed from him because they were in him. In everything he thought, wrote, and did, we feel the presence of a personality as vigorous and brave as it was sweet, and the particular radical thought he at any time expressed derived its power to animate and illuminate other minds from the might of the manhood, which was felt to be within and behind it. To 'sweetness and light' he therefore added the prime quality of fearless manliness.

"If the force of Emerson's character was thus inextricably blended with the force of all his faculties of intellect and imagination, and the refinement of all his sentiments, we have still to account for the peculiarities of his genius, and to answer the question, why do we instinctively apply the epithet 'Emersonian' to every characteristic passage in his writings? [17] We are told that he was the last in a long line of clergymen, his ancestors, and that the modern doctrine of heredity accounts for the impressive emphasis he laid on the moral sentiment; but that does not solve the puzzle why he unmistakably differed in his nature and genius from all other Emersons. An imaginary genealogical chart of descent connecting him with Confucius or Gautama would be more satisfactory.

"What distinguishes the Emerson was his exceptional genius and character, that something in him which separated him from all other Emersons, as it separated him from all other eminent men of letters, and impressed every intelligent reader with the feeling that he was not only 'original but aboriginal.' Some traits of his mind and character may be traced back to his ancestors, but what doctrine of heredity can give us the genesis of his genius? Indeed, the safest course to pursue is to quote his own words, and despairingly confess that it is the nature of genius 'to spring, like the rainbow daughter of Wonder, from the invisible, to abolish the past, and refuse all history.'"

Chronological List of Emerson's Principal Works.

The american scholar..

This address was delivered at Cambridge in 1837, before the Harvard Chapter of the Phi Beta Kappa Society, a college fraternity composed of the first twenty-five men in each graduating class. The society has annual meetings, which have been the occasion for addresses from the most distinguished scholars and thinkers of the day.

Mr. President and Gentlemen,

I greet you on the recommencement of our literary year. Our anniversary is one of hope, and, perhaps, not enough of labor. We do not meet for games of strength [1] or skill, for the recitation of histories, tragedies, and odes, like the ancient Greeks; for parliaments of love and poesy, like the Troubadours; [2] nor for the advancement of science, like our co-temporaries in the British and European capitals. Thus far, our holiday has been simply a friendly sign of the survival of the love of letters amongst a people too busy to give to letters any more. As such it is precious as the sign of an indestructible instinct. Perhaps the time is already come when it ought to be, and will be, something else; when the sluggard intellect [20] of this continent will look from under its iron lids and fill the postponed expectation of the world with something better than the exertions of mechanical skill. Our day of dependence, our long apprenticeship to the learning of other lands, draws to a close. The millions that around us are rushing into life cannot always be fed on the sere remains of foreign harvests. [3] Events, actions arise that must be sung, that will sing themselves. Who can doubt that poetry will revive and lead in a new age, as the star in the constellation Harp, which now flames in our zenith, astronomers announce, shall one day be the pole-star [4] for a thousand years?

In the light of this hope I accept the topic which not only usage but the nature of our association seem to prescribe to this day,—the American Scholar . Year by year we come up hither to read one more chapter of his biography. Let us inquire what new lights, new events, and more days have thrown on his character, his duties, and his hopes.

It is one of those fables which out of an unknown antiquity convey an unlooked-for wisdom, that the gods, in the beginning, divided Man into men, that he might be more helpful to himself; just as the hand was divided into fingers, the better to answer its end. [5]

The old fable covers a doctrine ever new and sublime; that there is One Man,—present to all particular men only partially, or through one faculty; and that you must take the whole society to find the [21] whole man. Man is not a farmer, or a professor, or an engineer, but he is all. Man is priest, and scholar, and statesman, and producer, and soldier. In the divided or social state these functions are parceled out to individuals, each of whom aims to do his stint [6] of the joint work, whilst each other performs his. The fable implies that the individual, to possess himself, must sometimes return from his own labor to embrace all the other laborers. But, unfortunately, this original unit, this fountain of power, has been so distributed to multitudes, has been so minutely subdivided and peddled out, that it is spilled into drops, and cannot be gathered. The state of society is one in which the members have suffered amputation from the trunk and strut about so many walking monsters,—a good finger, a neck, a stomach, an elbow, but never a man.

Man is thus metamorphosed into a thing, into many things. The planter, who is Man sent out into the field to gather food, is seldom cheered by any idea of the true dignity of his ministry. He sees his bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm. The tradesman scarcely ever gives an ideal worth to his work, but is ridden [7] by the routine of his craft, and the soul is subject to dollars. The priest becomes a form; the attorney a statute-book; the mechanic a machine; the sailor a rope of the ship.

In this distribution of functions the scholar is the delegated intellect. In the right state he is Man [22] Thinking . In the degenerate state, when the victim of society, he tends to become a mere thinker, or, still worse, the parrot of other men's thinking.

In this view of him, as Man Thinking, the whole theory of his office is contained. Him Nature solicits with all her placid, all her monitory pictures. [8] Him the past instructs. Him the future invites. Is not indeed every man a student, and do not all things exist for the student's behoof? And, finally, is not the true scholar the only true master? But as the old oracle said, "All things have two handles: Beware of the wrong one." [9] In life, too often, the scholar errs with mankind and forfeits his privilege. Let us see him in his school, and consider him in reference to the main influences he receives.

I. The first in time and the first in importance of the influences upon the mind is that of nature. Every day, the sun; [10] and, after sunset, Night and her stars. Ever the winds blow; ever the grass grows. Every day, men and women, conversing, beholding and beholden. [11] The scholar must needs stand wistful and admiring before this great spectacle. He must settle its value in his mind. What is nature to him? There is never a beginning, there is never an end, to the inexplicable continuity of this web of God, but always circular power returning into itself. [12] Therein it resembles his own spirit, whose beginning, whose ending, he never can find,—so entire, so boundless. Far too as her splendors shine, system on system shooting [23] like rays, upward, downward, without center, without circumference,—in the mass and in the particle, Nature hastens to render account of herself to the mind. Classification begins. To the young mind everything is individual, stands by itself. By and by it finds how to join two things and see in them one nature; then three, then three thousand; and so, tyrannized over by its own unifying instinct, it goes on tying things together, diminishing anomalies, discovering roots running under ground whereby contrary and remote things cohere and flower out from one stem. It presently learns that since the dawn of history there has been a constant accumulation and classifying of facts. But what is classification but the perceiving that these objects are not chaotic, and are not foreign, but have a law which is also a law of the human mind? The astronomer discovers that geometry, a pure abstraction of the human mind, is the measure of planetary motion. The chemist finds proportions and intelligible method throughout matter; and science is nothing but the finding of analogy, identity, in the most remote parts. The ambitious soul sits down before each refractory fact; one after another reduces all strange constitutions, all new powers, to their class and their law, and goes on forever to animate the last fiber of organization, the outskirts of nature, by insight.

Thus to him, to this school-boy under the bending dome of day, is suggested that he and it proceed from one Root; one is leaf and one is flower; relation, [24] sympathy, stirring in every vein. And what is that root? Is not that the soul of his soul?—A thought too bold?—A dream too wild? Yet when this spiritual light shall have revealed the law of more earthly natures,—when he has learned to worship the soul, and to see that the natural philosophy that now is, is only the first gropings of its gigantic hand,—he shall look forward to an ever-expanding knowledge as to a becoming creator. [13] He shall see that nature is the opposite of the soul, answering to it part for part. One is seal and one is print. Its beauty is the beauty of his own mind. Its laws are the laws of his own mind. Nature then becomes to him the measure of his attainments. So much of nature as he is ignorant of, so much of his own mind does he not yet possess. And, in fine, the ancient precept, "Know thyself," [14] and the modern precept, "Study nature," become at last one maxim.

II. The next great influence into the spirit of the scholar is the mind of the Past,—in whatever form, whether of literature, of art, of institutions, that mind is inscribed. Books are the best type of the influence of the past, and perhaps we shall get at the truth,—learn the amount of this influence more conveniently,—by considering their value alone.

The theory of books is noble. The scholar of the first age received into him the world around; brooded thereon; gave it the new arrangement of his own mind, and uttered it again. It came into him life; [25] it went out from him truth. It came to him short-lived actions; it went out from him immortal thoughts. It came to him business; it went from him poetry. It was dead fact; now, it is quick thought. It can stand, and it can go. It now endures, it now flies, it now inspires. [15] Precisely in proportion to the depth of mind from which it issued, so high does it soar, so long does it sing.

Or, I might say, it depends on how far the process had gone, of transmuting life into truth. In proportion to the completeness of the distillation, so will the purity and imperishableness of the product be. But none is quite perfect. As no air-pump can by any means make a perfect vacuum, [16] so neither can any artist entirely exclude the conventional, the local, the perishable from his book, or write a book of pure thought, that shall be as efficient, in all respects, to a remote posterity, as to contemporaries, or rather to the second age. Each age, it is found, must write its own books; or rather, each generation for the next succeeding. The books of an older period will not fit this.

Yet hence arises a grave mischief. The sacredness which attaches to the act of creation, the act of thought, is instantly transferred to the record. The poet chanting was felt to be a divine man. Henceforth the chant is divine also. The writer was a just and wise spirit. Henceforward it is settled the book is perfect; as love of the hero corrupts into worship of his statue. Instantly the book becomes noxious. [17] [26] The guide is a tyrant. We sought a brother, and lo, a governor. The sluggish and perverted mind of the multitude, always slow to open to the incursions of Reason, having once so opened, having once received this book, stands upon it, and makes an outcry if it is disparaged. Colleges are built on it. Books are written on it by thinkers, not by Man Thinking, by men of talent, that is, who start wrong, who set out from accepted dogmas, not from their own sight of principles. Meek young men grow up in libraries, believing it their duty to accept the views which Cicero, which Locke, [18] which Bacon, [19] have given; forgetful that Cicero, Locke and Bacon were only young men in libraries when they wrote these books.

Hence, instead of Man Thinking, we have the bookworm. Hence the book-learned class, who value books, as such; not as related to nature and the human constitution, but as making a sort of Third Estate [20] with the world and soul. Hence the restorers of readings, [21] the emendators, [22] the bibliomaniacs [23] of all degrees. This is bad; this is worse than it seems.

Books are the best of things, well used; abused, among the worst. What is the right use? What is the one end which all means go to effect? They are for nothing but to inspire. [24] I had better never see a book than to be warped by its attraction clean out of my own orbit, and made a satellite instead of a system. The one thing in the world of value is the [27] active soul,—the soul, free, sovereign, active. This every man is entitled to; this every man contains within him, although in almost all men obstructed, and as yet unborn. The soul active sees absolute truth and utters truth, or creates. In this action it is genius; not the privilege of here and there a favorite, but the sound estate of every man. [25] In its essence it is progressive. The book, the college, the school of art, the institution of any kind, stop with some past utterance of genius. This is good, say they,—let us hold by this. They pin me down. [26] They look backward and not forward. But genius always looks forward. The eyes of man are set in his forehead, not in his hindhead. Man hopes. Genius creates. To create,—to create,—is the proof of a divine presence. Whatever talents may be, if the man create not, the pure efflux of the Deity is not his; [27] —cinders and smoke there may be, but not yet flame. There are creative manners, there are creative actions, and creative words; manners, actions, words, that is, indicative of no custom or authority, but springing spontaneous from the mind's own sense of good and fair.

On the other part, instead of being its own seer, let it receive always from another mind its truth, though it were in torrents of light, without periods of solitude, inquest, and self-recovery; and a fatal disservice [28] is done. Genius is always sufficiently the enemy of genius by over-influence. [29] The literature of [28] every nation bear me witness. The English dramatic poets have Shakespearized now for two hundred years. [30]

Undoubtedly there is a right way of reading, so it be sternly subordinated. Man Thinking must not be subdued by his instruments. Books are for the scholar's idle times. When he can read God directly, the hour is too precious to be wasted in other men's transcripts of their readings. [31] But when the intervals of darkness come, as come they must,—when the soul seeth not, when the sun is hid and the stars withdraw their shining,—we repair to the lamps which were kindled by their ray, to guide our steps to the East again, where the dawn is. [32] We hear, that we may speak. The Arabian proverb says, "A fig-tree, looking on a fig-tree, becometh fruitful."

It is remarkable, the character of the pleasure we derive from the best books. They impress us ever with the conviction that one nature wrote and the same reads. We read the verses of one of the great English poets, of Chaucer, [33] of Marvell, [34] of Dryden, [35] with the most modern joy,—with a pleasure, I mean, which is in great part caused by the abstraction of all time from their verses. There is some awe mixed with the joy of our surprise, when this poet, who lived in some past world, two or three hundred years ago, says that which lies close to my own soul, that which I also had well-nigh thought and said. But for the evidence thence afforded to the philosophical doctrine of the identity of all minds, we should [29] suppose some pre-established harmony, some foresight of souls that were to be, and some preparation of stores for their future wants, like the fact observed in insects, who lay up food before death for the young grub they shall never see.

I would not be hurried by any love of system, by any exaggeration of instincts, to underrate the Book. We all know that as the human body can be nourished on any food, though it were boiled grass and the broth of shoes, so the human mind can be fed by any knowledge. And great and heroic men have existed who had almost no other information than by the printed page. I only would say that it needs a strong head to bear that diet. One must be an inventor to read well. As the proverb says, "He that would bring home the wealth of the Indies must carry out the wealth of the Indies." There is then creative reading as well as creative writing. When the mind is braced by labor and invention, the page of whatever book we read becomes luminous with manifold allusion. Every sentence is doubly significant, and the sense of our author is as broad as the world. We then see, what is always true, that as the seer's hour of vision is short and rare among heavy days and months, so is its record, perchance, the least part of his volume. The discerning will read, in his Plato [36] or Shakespeare, only that least part,—only the authentic utterances of the oracle;—all the rest he rejects, were it never so many times Plato's and Shakespeare's.

Of course there is a portion of reading quite indispensable to a wise man. History and exact science he must learn by laborious reading. Colleges, in like manner, have their indispensable office,—to teach elements. But they can only highly serve us when they aim not to drill, but to create; when they gather from far every ray of various genius to their hospitable halls, and by the concentrated fires set the hearts of their youth on flame. Thought and knowledge are natures in which apparatus and pretension avail nothing. Gowns [37] and pecuniary foundations, [38] though of towns of gold, can never countervail the least sentence or syllable of wit. [39] Forget this, and our American colleges will recede in their public importance, whilst they grow richer every year.

III. There goes in the world a notion that the scholar should be a recluse, a valetudinarian, [40] —as unfit for any handiwork or public labor as a penknife for an axe. The so-called "practical men" sneer at speculative men, as if, because they speculate or see , they could do nothing. I have heard it said that the clergy—who are always, more universally than any other class, the scholars of their day—are addressed as women; that the rough, spontaneous conversation of men they do not hear, but only a mincing [41] and diluted speech. They are often virtually disfranchised; and indeed there are advocates for their celibacy. As far as this is true of the studious classes, it is not just and wise. Action is [31] with the scholar subordinate, but it is essential. Without it he is not yet man. Without it thought can never ripen into truth. Whilst the world hangs before the eye as a cloud of beauty, we cannot even see its beauty. Inaction is cowardice, but there can be no scholar without the heroic mind. The preamble [42] of thought, the transition through which it passes from the unconscious to the conscious, is action. Only so much do I know, as I have lived. Instantly we know whose words are loaded with life, and whose not.

The world—this shadow of the soul, or other me , lies wide around. Its attractions are the keys which unlock my thoughts and make me acquainted with myself. I launch eagerly into this resounding tumult. I grasp the hands of those next me, and take my place in the ring to suffer and to work, taught by an instinct that so shall the dumb abyss [43] be vocal with speech. I pierce its order; I dissipate its fear; [44] I dispose of it within the circuit of my expanding life. So much only of life as I know by experience, so much of the wilderness have I vanquished and planted, or so far have I extended my being, my dominion. I do not see how any man can afford, for the sake of his nerves and his nap, to spare any action in which he can partake. It is pearls and rubies to his discourse. Drudgery, calamity, exasperation, want, are instructors in eloquence and wisdom. The true scholar grudges every opportunity of action passed by, as a loss of power.

It is the raw material out of which the intellect molds her splendid products. A strange process too, this by which experience is converted into thought, as a mulberry-leaf is converted into satin. [45] The manufacture goes forward at all hours.

The actions and events of our childhood and youth are now matters of calmest observation. They lie like fair pictures in the air. Not so with our recent actions,—with the business which we now have in hand. On this we are quite unable to speculate. Our affections as yet circulate through it. We no more feel or know it than we feel the feet, or the hand, or the brain of our body. The new deed is yet a part of life,—remains for a time immersed in our unconscious life. In some contemplative hour it detaches itself from the life like a ripe fruit, [46] to become a thought of the mind. Instantly it is raised, transfigured; the corruptible has put on incorruption. [47] Henceforth it is an object of beauty, however base its origin and neighborhood. Observe, too, the impossibility of antedating this act. In its grub state it cannot fly, it cannot shine, it is a dull grub. But suddenly, without observation, the selfsame thing unfurls beautiful wings, and is an angel of wisdom. So is there no fact, no event, in our private history, which shall not, sooner or later, lose its adhesive, inert form, and astonish us by soaring from our body into the empyrean. [48] Cradle and infancy, school and playground, the fear of boys, and dogs, and ferules, [49] the love of little maids and berries, and many another [33] fact that once filled the whole sky, are gone already; friend and relative, profession and party, town and country, nation and world, must also soar and sing. [50]

Of course, he who has put forth his total strength in fit actions has the richest return of wisdom. I will not shut myself out of this globe of action, and transplant an oak into a flower-pot, there to hunger and pine; nor trust the revenue of some single faculty, and exhaust one vein of thought, much like those Savoyards, [51] who, getting their livelihood by carving shepherds, shepherdesses, and smoking Dutchmen, for all Europe, went out one day to the mountain to find stock, and discovered that they had whittled up the last of their pine-trees. Authors we have, in numbers, who have written out their vein, and who, moved by a commendable prudence, sail for Greece or Palestine, follow the trapper into the prairie, or ramble round Algiers, to replenish their merchantable stock.

If it were only for a vocabulary, the scholar would be covetous of action. Life is our dictionary. [52] Years are well spent in country labors; in town; in the insight into trades and manufactures; in frank intercourse with many men and women; in science; in art; to the one end of mastering in all their facts a language by which to illustrate and embody our perceptions. I learn immediately from any speaker how much he has already lived, through the poverty or the splendor of his speech. Life lies behind us as the quarry from whence we get tiles and copestones [34] for the masonry of to-day. This is the way to learn grammar. Colleges and books only copy the language which the field and the work-yard made.

But the final value of action, like that of books, and better than books, is that it is a resource. That great principle of Undulation in nature, that shows itself in the inspiring and expiring of the breath; in desire and satiety; in the ebb and flow of the sea; in day and night; in heat and cold; and, as yet more deeply ingrained in every atom and every fluid, is known to us under the name of Polarity,—these "fits of easy transmission and reflection," as Newton [53] called them, are the law of nature because they are the law of spirit.

The mind now thinks, now acts, and each fit reproduces the other. When the artist has exhausted his materials, when the fancy no longer paints, when thoughts are no longer apprehended and books are a weariness,—he has always the resource to live . Character is higher than intellect. Thinking is the function. Living is the functionary. The stream retreats to its source. A great soul will be strong to live, as well as strong to think. Does he lack organ or medium to impart his truth? He can still fall back on this elemental force of living them. This is a total act. Thinking is a partial act. Let the grandeur of justice shine in his affairs. Let the beauty of affection cheer his lowly roof. Those "far from fame," who dwell and act with him, will feel the force of his constitution in the doings and passages of the day [35] better than it can be measured by any public and designed display. Time shall teach him that the scholar loses no hour which the man lives. Herein he unfolds the sacred germ of his instinct, screened from influence. What is lost in seemliness is gained in strength. Not out of those on whom systems of education have exhausted their culture comes the helpful giant to destroy the old or to build the new, but out of unhandselled [54] savage nature; out of terrible Druids [55] and Berserkers [56] come at last Alfred [57] and Shakespeare. I hear therefore with joy whatever is beginning to be said of the dignity and necessity of labor to every citizen. There is virtue yet in the hoe and the spade, [58] for learned as well as for unlearned hands. And labor is everywhere welcome; always we are invited to work; only be this limitation observed, that a man shall not for the sake of wider activity sacrifice any opinion to the popular judgments and modes of action.

I have now spoken of the education of the scholar by nature, by books, and by action. It remains to say somewhat of his duties.

They are such as become Man Thinking. They may all be comprised in self-trust. The office of the scholar is to cheer, to raise, and to guide men by showing them facts amidst appearances. He plies the slow, unhonored, and unpaid task of observation. Flamsteed [59] and Herschel, [60] in their glazed observatories, may catalogue the stars with the praise of all [36] men, and, the results being splendid and useful, honor is sure. But he, in his private observatory, cataloguing obscure and nebulous [61] stars of the human mind, which as yet no man has thought of as such,—watching days and months sometimes for a few facts; correcting still his old records,—must relinquish display and immediate fame. In the long period of his preparation he must betray often an ignorance and shiftlessness in popular arts, incurring the disdain of the able who shoulder him aside. Long he must stammer in his speech; often forego the living for the dead. Worse yet, he must accept—how often!—poverty and solitude. For the ease and pleasure of treading the old road, accepting the fashions, the education, the religion of society, he takes the cross of making his own, and, of course, the self-accusation, the faint heart, the frequent uncertainty and loss of time, which are the nettles and tangling vines in the way of the self-relying and self-directed; and the state of virtual hostility in which he seems to stand to society, and especially to educated society. For all this loss and scorn, what offset? He is to find consolation in exercising the highest functions of human nature. He is one who raises himself from private considerations and breathes and lives on public and illustrious thoughts. He is the world's eye. He is the world's heart. He is to resist the vulgar prosperity that retrogrades ever to barbarism, by preserving and communicating heroic sentiments, noble biographies, melodious verse, and the conclusions of [37] history. Whatsoever oracles the human heart, in all emergencies, in all solemn hours, has uttered as its commentary on the world of actions,—these he shall receive and impart. And whatsoever new verdict Reason from her inviolable seat pronounces on the passing men and events of to-day,—this he shall hear and promulgate.

Ralph Waldo Emerson

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Welcome to the LitCharts study guide on Ralph Waldo Emerson's Nature . Created by the original team behind SparkNotes, LitCharts are the world's best literature guides.

Nature: Introduction

Nature: plot summary, nature: detailed summary & analysis, nature: themes, nature: quotes, nature: characters, nature: terms, nature: symbols, nature: literary devices, nature: theme wheel, brief biography of ralph waldo emerson.

Historical Context of Nature

Other books related to nature.

• Full Title: Nature
• When Written: Mid-1830s (in November 1833, he gave a lecture called “The Uses of Natural History” in Boston, which contained many of the ideas that he’d later flesh out in his essay “Nature”).
• Where Written: Concord, Massachusetts
• When Published: September 1836 (Emerson also has a later essay called “Nature,” published in 1844, which is a separate work from his better-known 1836 “Nature” essay).
• Literary Period: Transcendentalism
• Genre: Essay
• Point of View: First Person

Extra Credit for Nature

Dear Diary. Emerson was a prolific diarist, with his personal journals spanning from his junior year at Harvard College up through his elderly years. His journals served as a major source of inspiration for fellow Transcendentalist writer Henry David Thoreau and were eventually published in 16 volumes.

The Buddha of the West. Emerson was revered as an orator as well as an author, giving as many as 80 philosophical lectures in a year throughout the United States. (He gave his first lecture, “The Uses of Natural History,” in 1833, outlining some of the points that he would later refine and build on in “Nature.)  Many of his contemporaries regarded him as a brilliant and wise thinker whose lectures inspired people to see the world’s underlying beauty and mysticism.

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Look Inside

Nature and Selected Essays

By ralph waldo emerson introduction by larzer ziff edited by larzer ziff, category: essays & literary collections | classic nonfiction | science & technology | philosophy.

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About Nature and Selected Essays

An indispensible look at Emerson’s influential life philosophy Through his writing and his own personal philosophy, Ralph Waldo Emerson unburdened his young country of Europe’s traditional sense of history and showed Americans how to be creators of their own circumstances. His mandate, which called for harmony with, rather than domestication of, nature, and for a reliance on individual integrity, rather than on materialistic institutions, is echoed in many of the great American philosophical and literary works of his time and ours, and has given an impetus to modern political and social activism. Larzer Ziff’s introduction to this collection of fifteen of Emerson’s most significant writings provides the important backdrop to the society in which Emerson lived during his formative years. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

Also by Ralph Waldo Emerson

About Ralph Waldo Emerson

Ralph Waldo Emerson (1803­–1882) was a renowned lecturer and writer whose ideas on philosophy, religion, and literature influenced many writers, including Henry David Thoreau and Walt Whitman. After an undergraduate career at Harvard, he studied at Harvard Divinity School and… More about Ralph Waldo Emerson

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Table of contents.

Nature 1836   35

The American Scholar 1837   83

An Address Delivered Before the Senior Class in Divinity College, Cambridge 1838   107

Man the Reformer 1841   129

History (Essays, First Series) 1841   149

Self-Reliance (Essays, First Series) 1841   175

The Over-Soul (Essays, First Series) 1841   205

Circles (Essays, First Series) 1841   225

The Transcendentalist 1842   239

The Poet (Essays, Second Series) 1844   259

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Thoreau 1862   393

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Self-Reliance

Throughout his life, Ralph Waldo Emerson kept detailed journals of his thoughts and actions, and he returned to them as a source for many of his essays. Self-reliance is all that it sounds like plus considerably more. Learn from one of the greatest writers and poets in American history. His most famous work, Ralph Waldo Emerson's Self-Reliance can truly change your life for the better.

More About Self-Reliance

What is Ralph Waldo Emerson's most famous quote?

Ralph Waldo Emerson is widely regarded as one of the most influential figures in American literary history. He was a philosopher, essayist, and poet who lived during the 19th century. His most famous quote is " Self-reliance is the foundation of a prosperous society." This quote is often cited as a cornerstone of Emerson's philosophy, which emphasized individualism, self-sufficiency, and the importance of following one's own path in life. This message continues to inspire and resonate with people around the world, making it one of the most enduring and memorable quotes in American literary history.

What is Emerson's most famous essay?

Ralph Waldo Emerson is most famous for his essay " Self-Reliance. " This essay, first published in 1841, outlines Emerson's philosophy of individualism and self-reliance, and it remains one of his most widely read and influential works. In " Self-Reliance ," Emerson argues that people should trust their own instincts and ideas, rather than blindly following the opinions and beliefs of others. He writes that people should cultivate their own inner voice, and that this inner voice is the key to true happiness and fulfillment. The essay is considered a classic of American literature, and its message continues to be relevant and inspiring to people around the world.

What are Ralph Waldo Emerson's most famous poems?

Ralph Waldo Emerson was a renowned poet and writer, and several of his poems have become well-known and widely celebrated. Some of his most famous poems include " Concord Hymn ," which he wrote to commemorate the Battle of Concord during the American Revolution, " Each and All ," a meditation on the interconnections between all things, and " Brahma ," a celebration of the unity of all things in the universe. Emerson's poetry is characterized by its use of rich and descriptive language, its philosophical themes, and its focus on individualism and self-reliance . His poems remain popular and widely read today, and they continue to inspire and influence people around the world.

What inspired Ralph Waldo Emerson to write?

Ralph Waldo Emerson was inspired to write by a variety of factors, including his experiences as a young man, his philosophical beliefs, and his interest in exploring the relationship between the individual and society. One of the most significant influences on Emerson's writing was his growing sense of disillusionment with traditional religious and cultural institutions. He saw these institutions as stifling and oppressive, and he felt that people were being denied the freedom to think and act for themselves. In response to this, Emerson began to develop a philosophy of individualism and self-reliance , and he sought to share this philosophy through his writing. Through his essays, poems, and lectures, he sought to inspire others to embrace their own inner voice and to live their lives according to their own values and beliefs.

What influenced Ralph Waldo Emerson?

Ralph Waldo Emerson was influenced by a wide range of factors, including his personal experiences, philosophical ideas, and cultural and historical events. Some of the most significant influences on his work include his exposure to the ideas of Transcendentalism, a philosophical and cultural movement that sought to bridge the gap between the individual and the divine. He was also inspired by his travels in Europe, where he was exposed to the works of leading European philosophers and poets. Additionally, Emerson was deeply influenced by the religious and cultural institutions of his time, and he sought to challenge and reject many of the traditions and beliefs that he saw as stifling and oppressive. These various influences helped shape his unique philosophy of individualism and self-reliance , which he sought to share with others through his writing.

What are 3 significant things about Emerson?

Ralph Waldo Emerson was a highly influential figure in American literary and cultural history. Here are three significant things about him:

Philosophical Thought: Emerson was a central figure in the Transcendentalist movement, which emphasized the importance of individual experience and the power of the human spirit to understand the world. His writing reflects these beliefs and encourages readers to trust their own instincts and ideas.

Literary Legacy: Emerson was a prolific writer, producing a large body of work that includes essays, poems, and lectures. His writing remains widely read and highly regarded today, and he is considered one of the most important American writers of the 19th century.

Cultural Influence: Beyond his literary achievements, Emerson also had a significant impact on American culture. His ideas about individualism and self-reliance have been widely influential, and they continue to shape our understanding of American values and ideals. Additionally, he was a prominent public speaker and a leading figure in the intellectual and cultural life of his time.

What is Ralph Emerson's motto?

Ralph Waldo Emerson's motto, or personal philosophy, can be best summed up by his famous quote, " Self-reliance is the foundation of a prosperous society." This quote reflects Emerson's belief in the importance of individualism and self-reliance, and it encapsulates the central themes that he explored in his writing. In Emerson's view, people should trust their own instincts and ideas, rather than blindly following the opinions and beliefs of others. He believed that this inner voice is the key to true happiness and fulfillment, and that it is the foundation of a prosperous and harmonious society. This message continues to inspire and resonate with people around the world, and it remains one of Emerson's most enduring and memorable contributions to American literary and cultural history.

What is Ralph Waldo Emerson most known for?

Ralph Waldo Emerson is most widely known for his contributions to American literature and cultural history as a writer, poet, and philosopher. He is considered one of the most important American writers of the 19th century, and his essays, poems, and lectures have had a profound impact on American intellectual and cultural life. Emerson is best known for his philosophy of individualism and self-reliance, which he expounded upon in works such as " Self-Reliance " and " Nature ." These works argue that people should trust their own instincts and ideas, and that this inner voice is the key to true happiness and fulfillment. Through his writing, Emerson sought to inspire others to embrace their own individuality and to live their lives according to their own values and beliefs. His legacy continues to be celebrated and studied today, and he remains one of the most widely read and influential writers in American literary history.

What type of people did Emerson gather around him?

Throughout his life, Ralph Waldo Emerson was associated with a wide-ranging group of people from various walks of life and intellectual disciplines. Some of the individuals who gathered around him included fellow writers, poets, philosophers, and artists, as well as intellectuals, reformers, and political activists. These individuals were drawn to Emerson's ideas about individualism and self-reliance , and many of them were influenced by his philosophy in their own work.

What is Emerson's theory?

Ralph Waldo Emerson is best known for his theory of individualism and self-reliance , which he expounded upon in his essays, poems, and lectures. At its core, this theory holds that people should trust their own instincts and ideas, rather than blindly following the opinions and beliefs of others.

According to Emerson, the inner voice is the key to true happiness and fulfillment, and it should be the guiding force in people's lives. His theory of individualism and self-reliance continues to be widely studied and celebrated today, and it remains one of his most enduring contributions to American literary and cultural history.

What type of poetry is Ralph Waldo Emerson known for?

Ralph Waldo Emerson is best known for his contributions to American literature as an essayist and philosopher, but he also wrote several influential works of poetry. He is particularly known for his lyrical and contemplative poems that reflect his philosophy of individualism and self-reliance .

Emerson's poetry is characterized by its focus on nature, spirituality, and the human experience, and it often explores the relationship between the self and the universe. His poems are notable for their vivid and evocative language, their spiritual themes, and their celebration of individual freedom and self-expression.

Some of Emerson's most famous poems include "Each and All," "The Rhodora," "Concord Hymn," and "Brahma." These works continue to be widely read and celebrated today, and they remain an important part of American literary and cultural history. Through his poetry, Emerson sought to inspire others to embrace their own individuality and to find their own path to happiness and fulfillment.

Why was Ralph Waldo Emerson important to Transcendentalism?

Ralph Waldo Emerson was a key figure in the Transcendentalist movement, which was a major intellectual and cultural movement that emerged in New England in the early 19th century. Transcendentalism was characterized by a focus on individualism, self-reliance, and the power of the individual spirit, and it sought to challenge traditional religious, social, and political beliefs and institutions.

Emerson was one of the leading voices of the movement, and he was known for his essays, poems, and lectures, which expounded upon his ideas about individualism, self-reliance, and the power of the individual spirit. Through his writing and speaking, he sought to inspire others to embrace their own individuality and to live their lives according to their own values and beliefs.

Emerson's contributions to Transcendentalism were significant, as he helped to define the movement and to shape its intellectual and cultural influence. He was a major influence on other leading Transcendentalists , such as Henry David Thoreau, Margaret Fuller, and Bronson Alcott, and his ideas and writings continue to be widely studied and celebrated today.

Overall, Ralph Waldo Emerson's contributions to Transcendentalism were essential in shaping the movement's intellectual and cultural impact, and he remains one of the most important and influential figures in American literary and cultural history.

Popular Collections

Lectures / Biographies

This section includes the lectures given by Ralph Waldo Emerson and also includes various biographies on his life and those close to Emerson. The Sovereignty of Ethics and Mary Moody Emerson are included.

More Lectures

Early Emerson Poems

This section covers poems written early in Emerson’s career which some are not widely known. Fifty poems are available, including The Rhodora.

Uncollected Prose

This is a collection of writings, addresses, essays, and reviews by Emerson. Included are his famous works, The Last Supper.

The section does not cover the history and life of Emerson and his writings, but rather his work entitled “History.”

More About Histroy

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"The greatest glory in living lies not in never falling, but in rising every time we fall." That quote has been inspirational to me and my business. I've taken risks and fallen, but I always get back up stronger than before. Matt Gallant BiOptimizers

The wisdom that is Emerson has been a strong impact on my career and in my roles as a father and husband. His advice is timeless. "Self Reliance" was the first work of Emerson's that I read and I still read it every year. Ron Halversen

I read Emerson's Self Reliance as a teen for English class. It didn't click for me at the time, but as I got older I found myself remembering bits and pieces. It's been a sort of backbone to my adult life that I've returned to again and again when I needed (self) guidance. Melissa Anderson

I recently attended an important dinner meeting with a potential new client. I reminded myself to be calm, watch my non-verbal cues and maintain eye contact. I learned these important items when reading Ralph Waldo Emerson's "The Conduct of Life". The essay emphasized the importance of "Behavior" and to celebrate "the wonderful expressiveness of the human body". Heather Paige Diet Food Delivery Service

"To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment." To think Emerson uttered these words nearly two centuries ago and yet it is the perfect advice for today's youth." Alyssa Gonzalez TLC Graduate Credits

Emerson's advice, "Every man is a consumer, and ought to be a producer," is even more important in today's wealth-driven economy. Being a producer ensures your family's security and comfort even after you are gone." Ashley Haigh Carpet Tiles UK

"Do not go where the path may lead, go instead where there is no path and leave a trail." Every business owner would be wise to heed Emerson's words." Caleb Hunter PuppyWire

There is no human alive could not appreciate the magnitude of living life free from all that we tightly wind ourselves. This freedom comes from the writings of Ralph Waldo Emerson. Mark Mason Mark Mason

What I remember most about Emerson is he said not to worry about what has happened in the past, or what may happen in the future, but focus on that which dwells deep within you. Derek Mills Shoptimized

A year has not gone by since I left college that I have not read Emerson’s essay, Self Reliance. I have instilled Emerson’s wisdom on my daughter, family, and friends. Jeff Greenfield

My grandfather told me when I was young that instead of following the path of others, I should go where my heart took me. For me to leave a trail for others to follow. I learned years later it was a quote from Emerson. Todd Chism

People Influenced By Emerson

Henry David Thoreau

Henry David Thoreau was an American essayist, a poet, philosopher, abolitionist, naturalist, tax resister, development critic, surveyor, and historian. His well-known essays were Civil Disobedience and Life Without Principle.

Amos Bronson Alcott

Amos Bronson Alcott (1799–1888) was an American teacher, writer, philosopher, and reformer. As a key figure in the transcendentalist movement, his work and ideas were deeply interwoven with the broader currents of 19th-century American intellectual and social life. Born in Wolcott, Connecticut, Alcott pursued education and self-improvement with a passion that would define much of his life and career. Alcott’s educational philosophy was progressive and innovative. He advocated for a model of education that emphasized personal growth, moral development, and the cultivation of the imagination rather than rote memorization or strict discipline. This led him to found the Temple School in Boston, where he implemented his ideas. Although the school…

Stanley Cavell

Stanley Cavell (1926–2018) was an American philosopher renowned for his work in aesthetics, ethics, and the philosophy of language and for his contributions to the interpretation of Wittgenstein, Heidegger, and Thoreau. Cavell’s academic career was primarily associated with Harvard University, where he taught for over three decades and impacted contemporary American philosophy. Born in Atlanta, Georgia, Cavell was raised in Sacramento, California. He pursued an undergraduate degree in music at the University of California, Berkeley, before shifting his focus to philosophy, where he found his true calling. Cavell earned his Ph.D. from Harvard, later joining the faculty, influencing generations of students and scholars through his teaching and writing. Cavell’s philosophical…

Ellen Louisa Tucker

Ellen Louisa Tucker (1811–1831) was not a public figure or philosopher in her own right but is remembered primarily for her profound influence on Ralph Waldo Emerson, the American transcendentalist philosopher, essayist, and poet. Born in Concord, New Hampshire, Ellen was known for her beauty, vivacity, and profoundly religious nature. Her life was tragically short, but her impact, particularly on Emerson, was significant and enduring. Ellen and Emerson’s relationship began in 1827, culminating in their marriage in 1829 when Ellen was just 18 years old. Their time together was brief, as Ellen suffered from tuberculosis and died less than two years after their marriage, in February 1831, at the age…

Margaret Fuller

Margaret Fuller was a women’s rights advocate associated with the American transcendentalism movement. She was also an American journalist. Her given name was Sarah Margaret Fuller Ossoli.

Friedrich Nietzsche

Friedrich Nietzsche (1844–1900) was a German philosopher, cultural critic, poet, philologist, and a profound influencer of modern intellectual thought. His work is known for its radical questioning of the value and objectivity of truth, its critique of religion and morality as understood in the traditional sense, and its exploration of the concept of the “will to power.” Nietzsche’s philosophy delves into the complexities of existence, the nature of power, and the potential for individual transcendence by creating one’s own values instead of relying on the values of others. Key works of Nietzsche include “Thus Spoke Zarathustra” (1883-1885), a philosophical novel that introduces the idea of the Übermensch, or “Overman,” as…

Thomas Carlyle

Thomas Carlyle (1795–1881) was a Scottish philosopher, satirical writer, essayist, historian, and teacher during the Victorian era. Known for his sharp critique of democracy, industrialization, and the spiritual malaise of his time, Carlyle became one of the most influential thinkers of the 19th century. His work is characterized by a profound, often pessimistic, reflection on society and a strong advocacy for heroic leadership and individual moral integrity. Carlyle’s significant contributions include his essay “Sartor Resartus” (1833-1834), a satirical work that presents a philosophy of clothes as a metaphor for the human condition and societal values. His magnum opus, “The French Revolution: A History” (1837), is a dramatic and detailed account…

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Ralph Waldo Emerson was born

Ralph Waldo Emerson was born in Boston, Massachusetts, on May 25, 1803.

The American Scholar

'The American Scholar' was a speech given by Ralph Waldo Emerson on August 31, 1837.

The Harvard Divinity School Address

Ralph Waldo Emerson delivered this speech before the Senior Class in Divinity College, Cambridge in July 15, 1838.

The Over Soul

There is a difference between one and another hour of life, in their authority and subsequent effect.

Those who are esteemed umpires of taste, are often persons knowledge of admired pictures or sculptures.

Nominalist and Realist

I cannot often enough say, that a man is only a relative and representative nature. Each is a hint of the truth.

Ruth Haskins Emerson

The mother of Ralph Waldo Emerson was born on 9 Nov 1768 Boston, Suffolk County, Massachusetts.

Lidian Jackson Emerson

She was the second wife of Ralph Waldo Emerson, America's best known and best-loved essayist, lecturer, poet in 19th-century.

The Harvard University Press

Collected Works of Ralph Waldo Emerson, History, Biography, Nature, Addresses, and Lectures

Princeton University Press

Princeton University Press published a book on Ralph Waldo Emerson named Emerson: The Roots of Prophecy.

University of Chicago Press

University of Chicago Press published a journal -Rethinking Self-Reliance: Emerson on Mobbing, War, and Abolition.

Boston Public Latin School

Ralph Waldo Emerson received his early education at home would serve him well in school.

Edward Waldo Emerson

(1844-1930) Was a physician, writer, and lecturer. Lived in Concord, Massachusetts most of his life. Was the youngest son of Ralph Waldo Emerson and Lydian Jackson Emerson (second wife). Educated at Harvard and graduated in 1866. He went to Harvard Medical School and graduated in 1874. His medical practice was in Concord until 1882 when his inheritance was delivered and decided to retire.

Ralph Waldo Emerson - American author, poet, philospher, and essayist, This site is dedicated to the memory of my late father, Emerson West, who was named after Ralph Waldo Emerson. The man I am today reflects the influence of my father and the life teachings of Emerson.

Research the collective works of Ralph Waldo Emerson. Read More Essay

Emerson's most famous work that can truly change your life. Check it out

America's best known and best-loved poems. More Poems

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Nature and selected essays

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Walden is one of the most famous works in American literature . In this nonfiction work, Henry David Thoreau offers his perception of his time at Walden Pond. This essay includes beautiful passages about the seasons, the animals, the neighbors, and other philosophical renderings of life on Walden Pond (and humanity in general). If you enjoy Walden , you may enjoy these other works.

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Nature and Selected Essays - Ralph Waldo Emerson

Nature and Selected Essays is a collection of essays by Ralph Waldo Emerson. Ralph Waldo Emerson's works are often compared with Walden .

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This critical edition of Leaves of Grass includes essays from Walt Whitman, along with the complete collection of his poetry. Leaves of Grass has been compared with Walden and the works of Ralph Waldo Emerson. Not only is Leaves of Grass an essential reading selection in American literature, but the work offers poetic interpretations of nature.

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Nature and selected essays (Book)

Emerson, R. W., & Ziff, L. (2003). Nature and selected essays. New York, Penguin.

Emerson, Ralph Waldo, 1803-1882 and Larzer Ziff. 2003. Nature and Selected Essays. New York, Penguin.

Emerson, Ralph Waldo, 1803-1882 and Larzer Ziff, Nature and Selected Essays. New York, Penguin, 2003.

Emerson, Ralph Waldo and Larzer Ziff. Nature and Selected Essays. New York, Penguin, 2003.

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