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Thoreau turned toward Indians in his writing as well as in his life, and this book traces the long and arduous process by which his ideas about Indians evolved from savagist stereotypes to attitudes of greater originality. Originally published in 1977. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
This book explores and interprets the myriad connections between two spiritual classics, Henry David Thoreau's Walden and the Bhagavad-Gita. Evidence shows that Thoreau took the Gita with him when he moved to Walden Pond, and the books have much in common, touching on ultimate ethical and metaphysical questions. Paul Friedrich looks at how each work speaks to fundamental problems of good and evil, self and cosmos, duty and passion, reality and illusion, political engagement and philosophical meditation, sensuous wildness and ascetic devotion. His examination moves through several stages, from an analysis of key symbols, such as the upside-down tree, to an exposition of social, ethical, and metaphysical values, to a consideration of the many sources of these syncretic works. This book should be of lively interest to those concerned with the origins of Indian and American thought, activism, and poetry.
"[The author] traces the full arc of Thoreau’s life, from his early days in the intellectual hothouse of Concord, when the American experiment still felt fresh and precarious, and 'America was a family affair, earned by one generation and about to pass to the next.' By the time he died in 1862, at only forty-four years of age, Thoreau had witnessed the transformation of his world from a community of farmers and artisans into a bustling, interconnected commercial nation. What did that portend for the contemplative individual and abundant, wild nature that Thoreau celebrated? Drawing on Thoreau’s copious writings, published and unpublished, [the author] presents a Thoreau vigorously alive in all his quirks and contradictions: the young man shattered by the sudden death of his brother; the ambitious Harvard College student; the ecstatic visionary who closed Walden with an account of the regenerative power of the Cosmos. We meet the man whose belief in human freedom and the value of labor made him an uncompromising abolitionist; the solitary walker who found society in nature, but also found his own nature in the society of which he was a deeply interwoven part. And, running through it all, Thoreau the passionate naturalist, who, long before the age of environmentalism, saw tragedy for future generations in the human heedlessness around him."--
Thoreau wrote Civil Disobedience in 1849. It argues the superiority of the individual conscience over acquiescence to government. Thoreau was inspired to write in response to slavery and the Mexican-American war. He believed that people could not be made agents of injustice if they were governed by their own consciences.
On the Duty of Civil Disobedience: This is Thoreau's classic protest against government's interference with individual liberty. One of the most famous essays ever written, it came to the attention of Gandhi and formed the basis for his passive resistance movement.