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What is the political sensibility of America's middle class? Where did it come from? What kind of life does it hope for? Newfield finds a major source in the writing of Ralph Waldo Emerson, and offers a radically revisionist account of his powerful influence on individualism and democracy in the United States. Emerson's thought encompassed the most important cultural and social changes of his time - a new urban street culture, early versions of the business corporation, experimental communes, the rise of women authors, new forms of labor, a less father-centered family, frontier wars with American Indians, Mexicans, and others, and the controversy over slavery. Locating him at the center not only of philosophical but of national developments, Newfield shows how Emerson taught the middle class to respond to these changes through a form of personal identity best termed "submissive individualism." Newfield identifies a previously unacknowledged connection between liberal and authoritarian impulses in Emerson's work and explores its significance in various domains: domestic life, the changing New England economy, theories of poetic language, homoerotic friendship, and racial hierarchy. This provocative reassessment of Emerson's writing suggests that American middle class culture encourages deference rather than independence. But it also suggests that a better understanding of Emerson will help us develop the stronger, alternative forms of personhood he often desired himself. This book is a major contribution to our understanding of the development and the current limits of liberalism in America.
The paper presents the results of a study of the enhancement of photosynthesis in some green, brown and red marine macroalgae. A model of the light curve with one or two photoreactions was used and a quantitative analysis of the initial nonlinearity of the photosynthetic light curve was carried out. In algae taken from different habitats varying in light conditions, the effect of the nonlinearity of the initial segment of the light curve on the enhancement of photosynthesis was studied.
This gathering of eleven original essays with a substantive introduction brings the traditional image of Emerson the Transcendentalist face-to-face with an emerging image of Emerson the reformer. The Emerson Dilemma highlights the conflict between Emerson’s philosophical attraction to solitary contemplation and the demands of activism compelled by the logic of his own writings. The essays cover Emerson’s reform thought and activism from his early career as a Unitarian minister through his reaction to the Civil War. In addition to Emerson’s antislavery position, the collection covers his complex relationship to the early women’s rights movement and American Indian removal. Individual essays also compare Emerson’s reform ethics with those of his wife, Lidian Jackson Emerson, his aunt Mary Moody, Henry David Thoreau, John Brown, and Margaret Fuller. The Emerson who emerges from this volume is one whose Transcendentalism is explicitly politicized; thus, we see him consciously mediating between the opposing forces of the world he “thought” and the world in which he lived.
A compilation of various musings of a soul whose words may stir a familiar note in all those who have loved and lost. With the inspiration of one of the world's greatest poets and philosophers, Ralph Waldo Emerson sets the tone for these modern sonnets.
Much has been written about Ralph Waldo Emerson's fundamental contributions to American literature and culture as an essayist, philosopher, lecturer, and poet. However, despite wide agreement among literary and rhetorical scholars on the need for further study of Emerson as a rhetorical theorist, not much has been published on the subject. Emerson and the History of Rhetoric fills this gap in our knowledge, reenvisioning Emerson's work through his significant engagement with rhetorical theory throughout his career and providing a more profound understanding of Emerson's influence on American ideology. Moving beyond dominant literary critical thinking about Emerson's public speaking by discussing it in the context of rhetorical history, Thompson argues that for Emerson, rhetoric was both imaginative and nonsystematic. The book covers the influences of rhetoricians from a range of periods on Emerson's model of rhetoric, including Plato, Augustine, Edmund Burke, and Hugh Blair. Thompson analyzes Emerson's application of Plato's search for transcendental truth and democratic access to the means of persuasion; the Ciceronian rhetoric of Edmund Burke, which Emerson conceived as the perfect balance between common and aristocratic speech; and Augustine's idea of submission. Drawing on Emerson's manuscript notes, journal entries, and some of his rarely discussed essays and lectures as well as his more famous works, the author demonstrates not only Emerson's relevance to rhetorical history but also rhetorical history's relevance to Emerson and nineteenth-century American literature and culture. This book bridges the divide between literary and rhetorical studies, expanding our understanding of this iconic nineteenth-century man of letters.
The present book is a text book on modern topics of Botany. The first chapter of this book is on plasma membrane, wherein, details of transport mechanism is discussed. There are three sections in this book. Section I deals with the biochemistry and metabolism. Section II covers developmental physiology and the Section III is on plant biotechnology. In this section, Ti plasmid, transposable elements and transgenic plants are discussed in details. In this book there are separate chapters on bioinformatics and biosignalling. The text of this book is based on biochemical, physiological and molecular aspects, along with the modern and emerging ideas in Botany.
Proceedings of the 1997 International Workshop on Biophysics of Electron Transfer: Fundamental Aspects and Applications, held in Bressanone, Italy, October 8-10, 1997
A timely and engrossing critique of the New Americanists
This book situates Ralph Waldo Emerson in the tradition of philosophy as “spiritual exercise”, arguing that the defining feature of his literary philosophy is the conviction that there is an inherent link between moral persuasion and literary excellence. Hosseini persuasively argues that the Emersonian project can be viewed as an extension of Socrates’ call for a return to the beginning of philosophy, to search for a way of revolutionizing our ways of seeing from within. Examining Emerson’s provocative style of writing, Hosseini contends that his prose is shaped by a desire to bring about psychagogia, or influencing the soul through the power of words. This book furthermore examines the evolving nature of Emerson’s thoughts on “scholarly action” and its implications, his religious temperament as an aesthetic experience of the world through wonder, and the reasons for a resounding acknowledgment of despair in his essay “Experience.” In the concluding chapter, Hosseini explores the depth of Emerson’s engagement with the classical Persian poets and argues that what we may call his “literary humanism” is informed by Persian Adab, exemplified in the writings of Rumi, Hafiz, and Saadi. Weaving together themes from Persian philosophy and Emersonian transcendentalism, Hosseini establishes Emerson’s way of seeing as refreshingly relevant, showing that the questions he tackled in his writings are as pressing today as they were in his time.
This work elaborates R. W. Emerson s modification of S. T. Coleridge s central philosophical-aesthetic notions, such as imagination, reason, genius and symbol. Although Kant s and Schelling s idealistic philosophy, various pantheistic theories and Neoplatonism are identified as Coleridge s and Emerson s congenial intellectual and spiritual background, the author draws yet more attention to subtle differences between the English Romantic Coleridge and the American transcendentalist Emerson, which allow us to recognize that we deal with two distinct philosophical and poetic theories. The first part concentrates on Coleridge s intellectual development from the eager empiricist disciple to a philosopher dedicated to the impossible enterprise of formulating the unified theory of life, which would incorporate Kant s transcendental philosophy, pantheism and Christianity. Coleridge s letters, diary entries and notebook citations reveal a thinker unwilling to sacrifice neither the fervor of his Christian belief nor the poetic potential of pantheistic doctrines to the cool intellectuality of any single philosophic system. The outcome of Coleridge s synthesizing effort was thus the Romantic aesthetics which was not a substitute for religion, but religion artistically redefined. Within this context, particular attention has been given to Coleridge s radical adjustment of Kant s differentiation between reason and understanding on the one hand, and of the neoclassicist differentiation between imagination and fancy on the other hand, to his own needs. Coleridge s tendency to use Christian arguments as the cohesive force that would secure the unity of his theory made Coleridge over-emphasize the spiritual dimension at the cost of the intellectual and thus fascilitate a significant shift in thinking, which was responsible for the creative misinterpretation of his theories by the next generation of thinkers in the United States. As it is shown, James Marsh's publication of Coleridge's Aids to Reflection!, in which Coleridge elaborates his concept of the spiritual religion and of the notion of reason which approximates the inner light theories and nearly erases the Christian balance between the Creator and the Creation, plays an exceptionally important role in this process. In the second part, the author delineates Emerson's transformation from the Unitarian to the transcendentalist and explores in detail to what extent Emerson's formulation of his transcendentalist philosophy derived from his inclination to read Coleridge as a mystic, that is, to regard Coleridge's Christian bias as a whim which does not essentially affect the core of Coleridge's theory. It is shown that Emerson, neglecting flatly Coleridge's careful distinctions aimed at preserving the balance between dualism and monism, resolves Coleridge's theoretical ambiguity by exclusively concentrating on the part of Coleridge's system which favors the irrational and the unconscious dimension. As a consequence, Emerson's philosophy and aesthetics, with their emphasis on reason and imagination understood as inspiration, that is, the inflow of the divine into the mind of the artist, represent a radicalized version of Coleridge's neatly supressed monistic tendencies. In Emerson's interpretation, Coleridgean imagination becomes equated with Plotinian soul, that is, Coleridgean reason becomes a synonym for the utter mystical depersonalization. Finally, the delicate and easily overlooked Emersonian shifts with regard to Coleridge's theory point at the significance of Emerson's theoretical solutions in the transition from romanticim to modernism, a transition to which, ironically enough, Coleridge himself unintentionally and indirectly gave valuable contribution.