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Ralph Waldo Emerson maintained a lifelong interest in science. His journals, from the earliest to the last, document this interest--an interest reflected in his lectures, essays, letters, and poems. Emerging from Emerson's statements on science is a coherent attitude that can be defined as his scientific thinking. The purpose of Emerson and Science is to analyze this thinking and to indicate the relationship it bears to his total thought. An analysis of Emerson's scientific thinking reveals that science, especially Goethean science, affords the means to explore and present what the book elaborates as Emerson's monistic worldview. The pervasive influence of Goethe's science on the epistemological bases underlying that view is presented at length. In addition to illuminating Emerson's epistemological position, the context of science divulges how Emerson's interest in science kept him from the extremes of Swedenborg's mysticism and from falling prey--unlike many of his contemporaries--to the pseudo-sciences of the day, including phrenology, mesmerism, palmistry, astrology, and so forth. Emerson's interest in science also played an important role in his rejection of conventional religion and helped qualify his idealism, making him sympathetic to the claims of materialism. His focus on science kept him from accepting either of the main streams of the scientific thought of his age and led him to what the book defines as Emerson's "scientific mysticism," or "spiritual science." Peter Obuchowski, a professor emeritus of English language and literature, shows how the context of Emerson's approach to science provides a new focus for considering a number of the key issues that have become the hallmarks of Emersonian criticism--issues such as Emerson's optimism in relation both to his spiritually oriented worldview and to his faith in scientific progress, as well as his attitude to evil and his so-called philosophical naïveté.
Ralph Waldo Emerson (May 25, 1803 - April 27, 1882) was an American essayist, lecturer, and poet who led the transcendentalist movement of the mid-19th century. He was seen as a champion of individualism and a prescient critic of the countervailing pressures of society, and he disseminated his thoughts through dozens of published essays and more than 1,500 public lectures across the United States.Emerson gradually moved away from the religious and social beliefs of his contemporaries, formulating and expressing the philosophy of transcendentalism in his 1836 essay "Nature". Following this work, he gave a speech entitled "The American Scholar" in 1837, which Oliver Wendell Holmes Sr. considered to be America's "intellectual Declaration of Independence".Emerson wrote most of his important essays as lectures first and then revised them for print. His first two collections of essays, Essays: First Series (1841) and Essays: Second Series (1844), represent the core of his thinking. They include the well-known essays "Self-Reliance", "The Over-Soul", "Circles", "The Poet" and "Experience". Together with "Nature", these essays made the decade from the mid-1830s to the mid-1840s Emerson's most fertile period.Emerson wrote on a number of subjects, never espousing fixed philosophical tenets, but developing certain ideas such as individuality, freedom, the ability for humankind to realize almost anything, and the relationship between the soul and the surrounding world. Emerson's "nature" was more philosophical than naturalistic: "Philosophically considered, the universe is composed of Nature and the Soul". Emerson is one of several figures who "took a more pantheist or pandeist approach by rejecting views of God as separate from the world."He remains among the linchpins of the American romantic movement, and his work has greatly influenced the thinkers, writers and poets that followed him. When asked to sum up his work, he said his central doctrine was "the infinitude of the private man." Emerson is also well known as a mentor and friend of Henry David Thoreau, a fellow transcendentalist.Emerson was born in Boston, Massachusetts, on May 25, 1803, a son of Ruth Haskins and the Rev. William Emerson, a Unitarian minister. He was named after his mother's brother Ralph and his father's great-grandmother Rebecca Waldo. Ralph Waldo was the second of five sons who survived into adulthood; the others were William, Edward, Robert Bulkeley, and Charles. Three other children-Phebe, John Clarke, and Mary Caroline-died in childhood. Emerson was entirely of English ancestry, and his family had been in New England since the early colonial period.
Looking at Emerson in his time, as he was attempting to define his relevance to his age by creatively engaging an aggregate of attitudes and ideas that he and his contemporaries recognized as modern. Most of those attitudes and ideas Emerson and his contemporaries found expressed with unparalleled authority in the works of Goethe, the greatest writer of the age.
This book explores the intellectual relationship between two great thinkers of the 19th century: Ralph Waldo Emerson and Johann Wolfgang von Goethe. It provides a fascinating glimpse into the world of philosophy and literature, and is sure to be of interest to scholars and general readers alike. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Revealing Islam’s formative influence on literary Romanticism, this book recounts a lively narrative of religious and aesthetic exchange, mapping the impact of Muslim sources on the West’s most seminal authors. Spanning continents and centuries, the book surveys Islamic receptions that bridge Romantic periods and personalities, unfolding from Europe, to Britain, to America, embracing iconic figures from Goethe, to Byron, to Emerson, as well as authors less widely recognized, such as Joseph Hammer-Purgstall. Broad in historical scope, Islam and Romanticism is also particular in personal detail, exposing Islam’s role as a creative catalyst, but also as a spiritual resource, with the Qur’an and Sufi poetry infusing the literary publications, but also the private lives, of Romantic writers. Highlighting cultural encounter, rather than political exploitation, the book differs from previous treatments by accenting Western receptions that transcend mere “Orientalism”, finding the genesis of a global literary culture first emerging in the Romantics’ early appeal to Islamic traditions.
Recipient of the Francis Parkman Prize from the Society of American Historians Ralph Waldo Emerson is one of the most important figures in the history of American thought, religion, and literature. The vitality of his writings and the unsettling power of his example continue to influence us more than a hundred years after his death. Now Robert D. Richardson Jr. brings to life an Emerson very different from the old stereotype of the passionless Sage of Concord. Drawing on a vast amount of new material, including correspondence among the Emerson brothers, Richardson gives us a rewarding intellectual biography that is also a portrait of the whole man. These pages present a young suitor, a grief-stricken widower, an affectionate father, and a man with an abiding genius for friendship. The great spokesman for individualism and self-reliance turns out to have been a good neighbor, an activist citizen, a loyal brother. Here is an Emerson who knew how to laugh, who was self-doubting as well as self-reliant, and who became the greatest intellectual adventurer of his age. Richardson has, as much as possible, let Emerson speak for himself through his published works, his many journals and notebooks, his letters, his reported conversations. This is not merely a study of Emerson's writing and his influence on others; it is Emerson's life as he experienced it. We see the failed minister, the struggling writer, the political reformer, the poetic liberator. The Emerson of this book not only influenced Thoreau, Fuller, Whitman, Dickinson, and Frost, he also inspired Nietzsche, William James, Baudelaire, Marcel Proust, Virginia Woolf, and Jorge Luis Borges. Emerson's timeliness is persistent and striking: his insistence that literature and science are not separate cultures, his emphasis on the worth of every individual, his respect for nature. Richardson gives careful attention to the enormous range of Emerson's readings—from Persian poets to George Sand—and to his many friendships and personal encounters—from Mary Moody Emerson to the Cherokee chiefs in Boston—evoking both the man and the times in which he lived. Throughout this book, Emerson's unquenchable vitality reaches across the decades, and his hold on us endures.
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This study offers the first comprehensive account of Emerson's philosophy since his philosophical rehabilitation began in the late 1970s. It builds on the historical reconstruction proposed in the author's previous book, Emerson's Metaphysics, and like that study draws on the entire Emerson corpus—the poetry and sermons included. The aim here is expository. The overall though not exclusive emphasis is on identity, as the first term of Emerson's metaphysics of identity and flowing or metamorphosis. This metaphysics, or general conception of the nature of reality, is what grounds his epistemology and ethics, as well as his esthetic, religious, and political thought. Acknowledging its primacy enables a general account like this to avoid the anti-realist overemphasis on epistemology and language that has often characterized rehabilitation readings of his philosophy. After an initial chapter on Emerson's metaphysics, the subsequent chapters devoted to the other branches of his thought also begin with their "necessary foundation" in identity, which is the law of things and the law of mind alike. Perception of identity in metamorphosis is what characterizes the philosopher, the poet, the scientist, the reformer, and the man of faith and virtue. Identity of mind and world is felt in what Emerson calls the moral sentiment. Identity is Emerson's answer to the Sphinx-riddle of life experienced as a puzzling succession of facts and events.