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A comprehensive history of American transcendentalism which originated with a number of nineteenth-century intellectuals including Ralph Waldo Emerson, and examines their philosophical and religious roots in Europe and opposition to slavery.
Arthur Versluis offers a comprehensive study of the relationship between the American Transcendentalists and Asian religions. He argues that an influx of new information about these religions shook nineteenth-century American religious consciousness to the core. With the publication of ever more material on Buddhism, Hinduism, and Taoism, the Judeo-Christian tradition was inevitably placed as just one among a number of religious traditions. Fundamentalists and conservatives denounced this influx as a threat, but the Transcendentalists embraced it, poring over the sacred books of Asia to extract ethical injunctions, admonitions to self-transcendence, myths taken to support Christian doctrines, and manifestations of a supposed coming universal religion.
Theodore Parker (1810-1860) was a powerful preacher who rejected the authority of the Bible and of Jesus, a brilliant scholar who became a popular agitator for the abolition of slavery and for women's rights, and a political theorist who defined democracy as "government of all the people, by all the people, for all the people--words that inspired Abraham Lincoln. Parker had more influence than anyone except Ralph Waldo Emerson in shaping Transcendentalism in America. In American Heretic, Dean Grodzins offers a compelling account of the remarkable first phase of Parker's career, when this complex man--charismatic yet awkward, brave yet insecure--rose from poverty and obscurity to fame and notoriety as a Transcendentalist prophet. Grodzins reveals hitherto hidden facets of Parker's life, including his love for a woman who was not his wife, and presents fresh perspectives on Transcendentalism. Grodzins explores Transcendentalism's religious roots, shows the profound religious and political issues at stake in the "Transcendentalist controversy," and offers new insights into Parker's Transcendentalist colleagues, including Emerson, Margaret Fuller, and Bronson Alcott. He traces, too, the intellectual origins of Parker's epochal definition of democracy as government of, by, and for the people. The manuscript of this book was awarded the Allan Nevins Prize by the Society of American Historians.
The Fate of Transcendentalism examines the mid-nineteenth-century flowering of American transcendentalism and shows the movement’s influence on several subsequent writers, thinkers, and artists who have drawn inspiration and energy from the creative outpouring it produced. In this wide-ranging study, Bruce A. Ronda offers an account of the movement as an early example of the secular turn in American culture and brings to bear insights from philosopher Charles Taylor and others who have studied the broad cultural phenomenon of secularization. Ronda’s account turns on the interplay and tension between two strands in the transcendentalist movement. Many of the social experiments associated with transcendentalism, such as the Brook Farm and Fruitlands reform communities, Temple School, and the West Street Bookshop, as well as the transcendentalists’ contributions to abolition and women’s rights, spring from a commitment to human flourishing without reference to a larger religious worldview. Other aspects of the movement, particularly Henry Thoreau’s late nature writing and the rich tradition it has inspired, seek to minimize the difference between the material and the ideal, the human and the not-human. The Fate of Transcendentalism allows readers to engage with this fascinating dialogue between transcendentalist thinkers who believe that the ultimate end of human life is the fulfillment of human possibility and others who challenge human-centeredness in favor a relocation of humanity in a vital cosmos. Ronda traces the persistence of transcendentalism in the work of several representative twentieth- and twenty-first-century figures, including Charles Ives, Joseph Cornell, Truman Nelson, Annie Dillard, and Mary Oliver, and shows how this dialogue continues to inform important imaginative work to this date.
One of The Wall Street Journal's 10 best books of 2021 One of Air Mail's 10 best books of 2021 Winner of the Peter J. Gomes Memorial Book Prize In the year of the nation’s bicentennial, Robert A. Gross published The Minutemen and Their World, a paradigm-shaping study of Concord, Massachusetts, during the American Revolution. It won the prestigious Bancroft Prize and became a perennial bestseller. Forty years later, in this highly anticipated work, Gross returns to Concord and explores the meaning of an equally crucial moment in the American story: the rise of Transcendentalism. The Transcendentalists and Their World offers a fresh view of the thinkers whose outsize impact on philosophy and literature would spread from tiny Concord to all corners of the earth. Ralph Waldo Emerson, Henry David Thoreau, Nathaniel Hawthorne, and the Alcotts called this New England town home, and Thoreau drew on its life extensively in his classic Walden. But Concord from the 1820s through the 1840s was no pastoral place fit for poets and philosophers. The Transcendentalists and their neighbors lived through a transformative epoch of American life. A place of two thousand–plus souls in the antebellum era, Concord was a community in ferment, whose small, ordered society founded by Puritans and defended by Minutemen was dramatically unsettled through the expansive forces of capitalism and democracy and tightly integrated into the wider world. These changes challenged a world of inherited institutions and involuntary associations with a new premium on autonomy and choice. They exposed people to cosmopolitan currents of thought and endowed them with unparalleled opportunities. They fostered uncertainties, raised new hopes, stirred dreams of perfection, and created an audience for new ideas of individual freedom and democratic equality deeply resonant today. The Transcendentalists and Their World is both an intimate journey into the life of a community and a searching cultural study of major American writers as they plumbed the depths of the universe for spiritual truths and surveyed the rapidly changing contours of their own neighborhoods. It shows us familiar figures in American literature alongside their neighbors at every level of the social order, and it reveals how this common life in Concord entered powerfully into their works. No American community of the nineteenth century has been recovered so richly and with so acute an awareness of its place in the larger American story.
Barbara L. Packer's long essay "The Transcendentalists" is widely acknowledged by scholars of nineteenth-century American literary history as the best-written, most comprehensive treatment to date of Transcendentalism. Previously existing only as part of a volume in the magisterial Cambridge History of American Literature, it will now be available for the first time in a stand-alone edition. Packer presents Transcendentalism as a living movement, evolving out of such origins as New England Unitarianism and finding early inspiration in European Romanticism. Transcendentalism changed religious beliefs, philosophical ideas, literary styles, and political allegiances. In addition, it was a social movement whose members collaborated on projects and formed close personal ties. Transcendentalism contains vigorous thought and expression throughout, says Packer; only a study of the entire movement can explain its continuing sway over American thought. Through fresh readings of both the essential Transcendentalist texts and the best current scholarship, Packer conveys the movement's genuine expectations that its radical spirituality not only would lead to personal perfection but also would inspire solutions to such national problems as slavery and disfranchisement. Here is Transcendentalism in whole, with Emerson, Thoreau, and Fuller restored to their place alongside such contemporaries as Bronson Alcott, George Ripley, Jones Very, Theodore Parker, James Freeman Clarke, Orestes Brownson, and Frederick Henry Hedge.
Aesthetic Transcendentalism is a philosophy endorsing the qualitative and creative aspects of nature. Theoretically it argues for a metaphysical dimension of nature that is aesthetically real, pluralistic, and prolific. It directs our attention to the rich complexity of immediate experience, the possibility of discovering new aesthetic features about the world, and the transformative potential of art as an organic expression. This book presents the philosophy in its relationship to its historical roots in the philosophic and artistic traditions of nineteenth-century North America. In this multidisciplinary study, Nicholas L. Guardiano brings together a philosophic and literary figure in Ralph Waldo Emerson, the scientifically minded philosopher Charles S. Peirce, and the plastic arts in the form of American landscape painting. Guardiano evaluates this constellation of philosophers and artists in global perspective as it relates to other historical theories of metaphysics and aesthetics, while simultaneously performing a cultural analysis that identifies an essential feature of the American mind. Aesthetic Transcendentalism thus possesses abiding significance for our vital interactions with nature, daily experiences, and contemplations of great works of art. Aesthetic Transcendentalism in Emerson, Peirce, and Nineteenth-Century American Landscape Painting will be of interest to scholars of American philosophy and American art history, especially specialists of Charles S. Peirce, Ralph Waldo Emerson, and the Hudson River School painters. It will also appeal to philosophers working on systematic metaphysical theories of nature.
Traditional histories of the American transcendentalist movement begin in Ralph Waldo Emerson’s terms: describing a rejection of college books and church pulpits in favor of the individual power of “Man Thinking.” This essay collection asks how women who lacked the privileges of both college and clergy rose to thought. For them, reading alone and conversing together were the primary means of growth, necessarily in private and informal spaces both overlapping with those of the men and apart from them. But these were means to achieving literary, aesthetic, and political authority—indeed, to claiming utopian possibility for women as a whole. Toward a Female Genealogy of Transcendentalism is a project of both archaeology and reinterpretation. Many of its seventeen distinguished and rising scholars work from newly recovered archives, and all offer fresh readings of understudied topics and texts. First quickened by the 2010 bicentennial of Margaret Fuller’s birth, the project reaches beyond Fuller to her female predecessors, contemporaries, and successors throughout the nineteenth century who contributed to or grew from the transcendentalist movement. Geographic scope also widens—from the New England base to national and transatlantic spheres. A shared goal is to understand this “genealogy” within a larger history of American women writers; no absolute boundaries divide idealism from sentiment, romantics from realists, or white discourse from black. Primary-text interludes invite readers into the ongoing task of discovering and interpreting transcendentally affiliated women. This collection recognizes the vibrant contributions women made to a major literary movement and will appeal to both scholars and general readers.
American Transcendentalism is often seen as a literary movement—a flowering of works written by New England intellectuals who retreated from society and lived in nature. In Transcendentalism and the Cultivation of the Soul, Barry M. Andrews focuses on a neglected aspect of this well-known group, showing how American Transcendentalists developed rich spiritual practices to nurture their souls and discover the divine. The practices are common and simple—among them, keeping journals, contemplation, walking, reading, simple living, and conversation. In approachable and accessible prose, Andrews demonstrates how Transcendentalism's main thinkers, Emerson, Thoreau, Fuller, and others, pursued rich and rewarding spiritual lives that inspired them to fight for abolition, women's rights, and education reform. In detailing these everyday acts, Andrews uncovers a wealth of spiritual practices that could be particularly valuable today, to spiritual seekers and religious liberals.