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American
Romanticism Research Projects 2010 Sample Student Research Journal |
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Christine Moon
10 December 2010
Introduction:
Searching for a Meaning in Ralph Waldo Emerson’s
“Self-Reliance”
I’ve decided to start this project off with this motive: searching for a meaning. What does it mean to search? I suspect many have considered this before, because I have too—however, with studying Transcendentalism and its active members and contributors, I want to search deeper and uncover a newer, more redefined meaning of “truth” and all that it encompasses.
While reading Emerson’s “Self-Reliance,” I felt inspired and impressed with his ways of encouraging the means of finding and trusting one’s self. The essay urges man to move away from all regular social influences, such as religion; and rejects acquiring an attachment to mere possessions, like property. Instead, Emerson suggests that our consciousness should be maintained in two directions: looking inward into oneself and looking outward into the future. In “Self-Reliance,” he identifies conformity and consistency as two major faults in human society. He reminds readers to “trust thyself: every heart vibrates to that iron string.”
Conformity occurs when life lacks original thought. Emerson values original thought and encourages everyone to deviate from external influences. If man is true only to himself, then society will not determine what is right and wrong; thus, individually derived concepts will remain pure. Every man is responsible for himself and not for the public since “imitation is suicide.” Consistency stunts the growth of spontaneity and shuts down intuitive emotions. Man “must take himself for better, for worse,” even at the cost of contradiction and the danger of being miscomprehended , and changing one’s mind or disagreeing with the majority is encouraged in “Self-Reliance.”
This project is a research journal. The idea came from reading Emerson and Thoreau’s journals, and I felt strongly about attempting to recreate the journal-writing atmosphere and experience. During moments of journal-writing, Emerson valued reflecting on his thoughts and observations, and he concluded that the highest spiritual form to him was the soul of man. In “Self-Reliance,” Emerson states: “What I must do is all that concerns me, not what the people think.” This quote will be the foundation of this research journal, and I’m curious about what I will find in my own journey throughout the next few weeks.
“Vision’s Imperative: “Self-Reliance” and
the Command to See Things as They Are”
Article by David Jacobson
Jacobson explains the essence of “the universal sense” in his article and clarifies Emerson’s belief on the “radical freedom” that Transcendentalists seek (555). The article relates the human mind to Emerson’s, and Jacobson suggests that the “infinite power of human will” exists so that we can understand the “centrality of man” (558). Jacobson admits early on that Transcendentalism is difficult to define, but reassures readers that it was a legitimate literary movement. Simply put, it included multiple thoughts—complex ideas based on religion and philosophy. Emerson believed in the significance of a direct connection with God and with the nature around individuals. The mind is supreme and Jacobson breaks down the meaning of self-reliance into two elements:
1.) The performances of emancipated will.
2.) The consequent universal transparency of the world before a healthy will (558).
The “will” is the existence of the divine spirit that is present in nature and
our inner soul. If one were to search for self-understanding, it is revealed to
those who can believe the natural world encompasses the self-understanding. Only
if this self-understanding is achieved, can one be led to the perception of a
higher and knowable truth. According to Jacobson, the “act of self-reliance
consists of a fundamental truth in one’s vision,” and the “authentic individual
is recognized as the prolific capacity to bring nature to appearance” (563).
Is man innately good? If we can consider ourselves
to be “intimately connected” with God, and if we see God to be good and worthy,
then it is certain through God man is good as well (555). Man must possess the
ability to be connected to God and nature at the same time, and Jacobson
suggests the “Emersonian individuality” in a person is seen through the presence
of nature (565). We can wonder about the existence of evil—because I do. Evil
exists only when man is aware of the imperfect; the goodness of man is
challenged when human kind’s infallibility is in question. So, is it okay to
question the imperfect, then?
Jacobson explains that Emerson’s principle concern
in “Self-Reliance” is the “manner of unconcealing nature” (568). Here, Emerson
believes true religion to be something personal in nature, rather than a
connection with a particular denomination or institution—it has nothing to do
with the divine. Emerson’s innovative ideas and his style allowed his audience
to be captivated him. His lectures, sermons, and essays are still widely read
and followed today. Emerson freely expresses idealistic philosophies in his
writings, and the conviction he writes with moved readers from all walks of
life. Jacobson writes that the “Emersonian transcendentalism” expresses the
“basis of moral value in freedom,” “the conception of transcendence,” and the
“transformation of the private will” (568). For Jacobson, the personal will of
an individual is a separate being, without that, it would be impossible to exist
in this world as an individual.
“The Religion of Emerson”
Article by Jay W. Hudson
It is only natural to be curious about what
Emerson’s religious beliefs were. He did attend Harvard Divinity School to
become a Unitarian minister. Many of his transcendental beliefs stemmed from the
original teachings he had learned, but Emerson could not ignore the fact he was
an individualist (and humanist). His work explains his search for finding his
way in nature, and more importantly, what it
meant to be a man in nature. Where
does spirituality fit in?
Hudson suggests that Emerson’s soul “was expressed
by his every word of prose or verse” (203). Much of his written work “represent
the struggle to utter a religion,” and perhaps it is safe to say that he
neglected to believe in a “personal god” (203). Instead, Emerson believed that
all the individual parts that make a whole—the sun, animals, trees, the sea—all
make up what is universally beautiful. We exist
because of these individual parts. It
is the balance of these parts that equals to spirituality—to live among these
parts is to explore your soul.
Hudson explains the soul “can never read or write
itself into the eternal” because it can only exist in eternity (204). Emerson’s
“God-concept” is “essentially Oriental rather than Christian,” according to
Hudson. Perhaps Emerson did have absolute faith in god, but it was not the
traditional God we would normally think of. He felt the divinity that was
believed to be in God could be found in man; divinity was internalized and
present in all those who believed they possessed it. To Emerson, meaning was in
all things, and an individual did not need to seek out God to discover those
meanings. In “Self-Reliance,” he refers to prayer as “a contemplation of the
facts of life from the highest point of view.” So, did Emerson believe in
God?—yes, he believed a god.
According to Hudson, the individual soul transcends
“all time” and immortality is the “immutable and eternal” (210). Emerson was
skeptical of Unitarianism and he often challenged the beliefs. Though he never
strayed too far, he firmly believed in the religious self-reliance that he not
only searched for, but preached as well. Oddly enough, his poem “Uriel” is a
poem about being in heaven as a rebellious angel! During the time period was the
age of inspiration and the birth of new knowledge. Traditional religious views
and changing times were threatening to beliefs that were in existence from long
before. Emerson stayed strong in his faith and beliefs, but believed “that all
sacred books were unrolled from the heart,” according to Hudson (211). He says
Emerson felt “man’s religion is to be found in his character” (211).
“Emerson, Disclosure, and the Experiencing-Self”
Article by Anthony Petruzzi
Petruzzi defines the “experiencing-self” as an
Emersonian belief that “functions to organize discourse and construct reality
through the continual effort to deconstruct the discourse of public
interpretations” (51). He writes that “the truth and the untruth coexist for
Emerson,” and “new truths are created as the illusions of past truths are
destroyed” (62). This goes back to Emerson’s original definition of
self-reliance, which is an individual’s ability to rely completely on their own
instincts to interpret reality and truth. One can perceive the world through
intuition, which is achieved at birth. Later, he describes this intuition to
become refined as one is educated. Pure truth is available in one’s
individuality, while experience can only follow that pure truth. The “everyday
understanding” that Petruzzi writes about refers to how Emerson does “not
conceive of the self as ‘separate’ from truth,” thus, suggesting the
“experiencing-self” can only be discovered not obtained (63).
“Self-Reliance” is a work that addresses the
problems with conformity and objection towards individualism. Accepting and
falling for the societal norms were considered dangerous and destructive to the
soul. Petruzzi writes “the discovery of truth is an event that occurs only
within an experiencing-self” (63). Emerson combines beliefs of personal
interpretation to search for the inner soul, because the inner soul is capable
of the truth of reality. Of course, this is all subjected to interpretation as
well. How can we be a well-rounded, contributing member of society? Emerson’s
concern for man is that he would be deprived of his right to indulge in his own
perceptions, rather than relying on being told what to believe. Truth is open
and is supposed to be discovered; not buried or forgotten. Conformity and
tradition is considered obstacles that prohibit the perceivable truths, and
Emerson “sees truth as an organic occurrence” (61).
Truth is based on individual experience. Petruzzi writes about “reflection,” and how he believes it “gives thought direction and an openness or receptivity” (61). Without reflection, how would an individual be able to look within his soul? One’s “truth of thought” begins with reflection, which is why previous beliefs or ideals are important at this point. Truth can be relatable, as long as one is open to the “openness” of personal interpretation (61). This ability to rely on oneself is the basis of Emerson’s philosophy. According to Petruzzi, “nature is a philosophical concept” for Emerson (58). Nature is the foundation for human experience and “what is expressed is the experience” (58). Then, can we ask—are we afraid of truth? In The Over-Soul, Emerson writes that “we know truth when we see it,” just like “we know when we are awake that we are awake.” The Over-Soul delegates basic truth, and Emerson expresses that “every man’s particular being is contained and made one with all other; that common heart of which all sincere conversation is the worship, to which all right action is submission...”
“Emerson’s Transcendentalism”
Article by Regis Michaud
Emerson refers “all religion to the test of individual experience” (75). Michaud believes Emerson wrote “Self-Reliance” as a way to “declare spiritual independence” and “defend creative energies” (76). Emerson enjoyed “initiative and freedom” and believed individuals had the right to “expand into universal relations” through nature, the universal truth, which was believed to be the leading point into the soul (76). Emerson left the ministry to pursue his ideas and beliefs. He firmly believed the soul’s interaction in its natural environment and spiritual law is what made up the universe.
Michaud’s research is based on Emerson’s view of the mind. He explains that “the mind and…the very essence of thought can be deduced from [the] system of logic” (80). The theory of knowledge remains important to the Emersonian belief, because Emerson said “intellect” is the “chief transcendental faculty” (80). Originality is produced from self-thinking, which is the most important attribute when it comes to what makes up the soul or intuition. Because we are supposed to value our individual thought, it is only right to think that our “intellect” and thought produce the soul (80).
In Emerson’s The Over-Soul, he indicates “the soul requires purity,” and says that “within man is the soul of the whole.” Michaud agrees with the wholeness of the soul, because it not only shows the growth of the mind, but also depicts the development of the mind—essentially, the thought or the idea turns into a belief. Michaud calls this the “intuitive faculty,” because the soul and nature work together (81). The soul is filled with the ability to determine the truth and Emerson believes that this truth is the truth of the present. He considers goodness of human nature, and trusts self-reliance will permit people to act on their own unique beliefs and perceptions.
The soul is viewed in various ways. Michaud suggests perhaps it is not the “immortal aspect of a man,” since often we can relate the soul to “Christian theological references,” but it is the “divine aspect” of man (83). Emerson’s transcendentalism is a unique a form of rebellion. Transcendentalists saw their current political, social, and religious structures as unbalanced and questionable. This generation of writers and thinkers were attempting to account for the new understandings and visions; it was difficult to define spirituality. Emerson’s inspiration came from all different influences, such as Immanuel Kant and Plato. Their philosophical observations impressed Emerson, and provoked him to think further and beyond.
Conclusion: What do you make of all this?
Transcendentalism was born when Emerson wondered a question probably many ask today: if God is loving and merciful—why have so much of humanity been led astray? Emerson searched for the truth in scriptures, but instead, found truth within himself. He advised others do the same—to look within themselves to find the truth they long for. So then, that truth, must indeed be the truth, right? “Self-Reliance” was only the beginning for Emerson, as many other inspiring works were produced by him. However, “Self-Reliance” sets a general outline of how one is advised to live his/her own life. It was no longer accepted that people should live according to rules and doctrines. The Transcendentalists were involved in social reform movements as well, and their thoughts impacted not just the spiritual side of humanity and one’s religion, but also impacted the development of America. This form of self-directed education and self-improvement challenged the progress of life in America, as well as the progress of the common consciousness. In Emerson’s lecture “The Transcendentalist” (1842), he describes who and what the transcendentalist should be:
The Transcendentalist adopts the whole connection of spiritual
doctrine. He believes in miracle, in the perpetual openness of the human mind to
new influx of light and power; he believes in inspiration, and in ecstasy. He
wishes that the spiritual principle should be suffered to demonstrate itself to
the end, in all possible applications to the state of man, without the admission
of anything unspiritual; that is, anything positive, dogmatic, personal. Thus,
the spiritual measure of inspiration is the depth of the thought, and never, who
said it? And so he resists all attempts to palm other rules and measures on the
spirit than its own....
Emerson acknowledged the changing times in America immensely.
Though these kinds of thoughts were unheard of at this time, it gained attention
because it was so different, inspiring, and uplifting at the time.
These views can be helpful today—“Self-Reliance” can still
speak to those who are commonly swayed by the majority or popular belief. Do not
conform, but accept your mind as it is and share with those who are curious.
Emerson says to avoid imitating others—take pride in your own individuality and
do not be afraid of expressing your ideas. Be joyful in who you are and trust
your inner voice. One of the ideas I thought was most interesting is that
Emerson was not fond of consistency. I think it is human nature that we may do
some things out of habit or comfort. Perhaps it is the consistency that brings
comfort to us because some things might be easier that way. Regardless, Emerson
felt it was stubborn to cling to an old idea.
Emerson believed every person inhabits an “inborn knowledge” that permits him to recognize and appreciate moral truth without the advantage of “prior knowledge” gained through the physical senses (Jacobson 560). Using this “inborn knowledge,” a gift presented to each person from God, an individual can make a “moral decision” without depending on information obtained through “everyday living, education, and experimentation” (Jacobson 557). Emerson believed this “inborn knowledge” functioned as a “moral guiding force,” and said that this “inner knowledge” was a supreme and “transcendent form of knowledge” than that which came through the physical senses we may experience (Petruzzi 65).
In conclusion, since putting together this research journal, I have experienced an interesting spiritual journey myself. I started out continuously wondering about Emerson. It appeared some of his beliefs were almost common sense—why wouldn’t someone know to follow their own instincts? I thought about how he lived in a time period where there were limitations on practicing what you believed, and there were restrictions on what you could do and say in public. This freedom of expression was severely hindered during the 19th century. After reading through many of Emerson’s works and the research of others, I felt inspired and enlightened. I thought about my own life, the past, present, and future, and wanted to do things better. Sometimes, we need to be reminded of our freedom. Though the same forms of restrictions exist in society today, perhaps those who are lost and confused about their own purpose or self, should look to Emerson’s knowledge to be told “it’s okay.”
Works Cited
Hudson, Jay William. “The Religion of Emerson.” The Sewanee Review, Vol. 28, No. 2. (1920):
203-212. Print.
Jacobson, David. “Vision’s Imperative: “Self-Reliance” and the Command to See Things as
They are.” Studies in Romanticism, Vol. 29, No. 4. (1990): 555-570. Print.
Michaud, Regis. “Emerson’s Transcendentalism.”
The American Journal
of Psychology, Vol. 30,
No. 1. (1919): 73-82. Print.
Petruzzi, Anthony P. “Emerson, Disclosure, and the
Experiencing-Self.”
Philosophy and
Rhetoric, Vol. 29, No. 1.
(1669): 51-64. Print.
