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In the eight regular journals and three miscellaneous notebooks of this volume is the record of fusions. This period of his life closes, as it opened, with 'acquiescence and optimism.'
Ralph Waldo Emerson, the man and thinker, will be fully revealed for the first time in this new edition of his journals and notebooks. The old image of the ideal nineteenth-century gentleman, created by editorial omissions of his spontaneous thoughts, is replaced by the picture of Emerson as he really was. His frank and often bitter criticisms of men and society, his "nihilizing," his anguish at the death of his first wife, his bleak struggles with depression and loneliness, his sardonic views of woman, his earthy humor, his ideas of the Negro, of religion, of God--these and other expressions of his private thought and feeling, formerly deleted or subdued, are here restored. Restored also is the full evidence needed for studies of his habits of composition, the development of his style, and the sources of his ideas. Cancelled passages are reproduced, misreadings are corrected, and hitherto unpublished manuscripts are now printed. The text comes as close to a literal transcription as is feasible. A full apparatus of annotation, identification of quotations, and textual notes is supplied. Reproduced in this volume are twelve facsimile manuscript pages, many with Emerson's marginal drawings. The first volume includes some of the "Wide Worlds," journals begun while Emerson was at Harvard, and four contemporary notebooks, mostly unpublished. In these storehouses of quotation, juvenile verse, themes, and stories are the first versions of Emerson's "Valedictory Poem," Bowdoin Prize Essays, and first published work. Together they give a faithful picture of Emerson's apprenticeship as an artist and reveal the extent of his hidden and frustrated ambition--to become a writer.
Handsome, reserved, almost frighteningly aloof until he was approached, then playful, cordial, Nathaniel Hawthorne was as mercurial and double-edged as his writing. “Deep as Dante,” Herman Melville said. Hawthorne himself declared that he was not “one of those supremely hospitable people who serve up their own hearts, delicately fried, with brain sauce, as a tidbit” for the public. Yet those who knew him best often took the opposite position. “He always puts himself in his books,” said his sister-in-law Mary Mann, “he cannot help it.” His life, like his work, was extraordinary, a play of light and shadow. In this major new biography of Hawthorne, the first in more than a decade, Brenda Wineapple, acclaimed biographer of Janet Flanner and Gertrude and Leo Stein (“Luminous”–Richard Howard), brings him brilliantly alive: an exquisite writer who shoveled dung in an attempt to found a new utopia at Brook Farm and then excoriated the community (or his attraction to it) in caustic satire; the confidant of Franklin Pierce, fourteenth president of the United States and arguably one of its worst; friend to Emerson and Thoreau and Melville who, unlike them, made fun of Abraham Lincoln and who, also unlike them, wrote compellingly of women, deeply identifying with them–he was the first major American writer to create erotic female characters. Those vibrant, independent women continue to haunt the imagination, although Hawthorne often punishes, humiliates, or kills them, as if exorcising that which enthralls. Here is the man rooted in Salem, Massachusetts, of an old pre-Revolutionary family, reared partly in the wilds of western Maine, then schooled along with Longfellow at Bowdoin College. Here are his idyllic marriage to the youngest and prettiest of the Peabody sisters and his longtime friendships, including with Margaret Fuller, the notorious feminist writer and intellectual. Here too is Hawthorne at the end of his days, revered as a genius, but considered as well to be an embarrassing puzzle by the Boston intelligentsia, isolated by fiercely held political loyalties that placed him against the Civil War and the currents of his time. Brenda Wineapple navigates the high tides and chill undercurrents of Hawthorne’s fascinating life and work with clarity, nuance, and insight. The novels and tales, the incidental writings, travel notes and children’s books, letters and diaries reverberate in this biography, which both charts and protects the dark unknowable core that is quintessentially Hawthorne. In him, the quest of his generation for an authentically American voice bears disquieting fruit.
Niagara Falls is a place where lands are contested, industry debated, freedom harbored, the spirit uplifted, and fame won. It overflows with stories. Since before digital technologies made visual reproduction easier and more abundant than ever, writers composed Niagara Falls as symbolically meaningful. But in the face of four centuries of writing on this natural wonder, how does one make these stories new? Niagaras of Ink collects anecdotes of famous writers' experiences—previously untold tales, unique takes on well-known visits, and materials just too good to exclude—with an anthology of some of the most engaging Anglo-American writing on the Falls from the nineteenth to early twentieth centuries. This collection invites readers to re-see Niagara through these lenses.
In August 1858, William James Stillman, a painter and founding editor of the acclaimed but short-lived art journal The Crayon, organized a camping expedition for some of America's preeminent intellectuals to Follensby Pond in the Adirondacks. Dubbed the "Philosophers’ Camp," the trip included the Swiss American scientist and Harvard College professor Jean Louis Rodolphe Agassiz, the Republican lawyer and future U.S. attorney general Ebenezer Rockwood Hoar, the Cambridge poet James Russell Lowell, and the transcendental philosopher Ralph Waldo Emerson, who would later pen a poem about the experience. News that these cultured men were living like "Sacs and Sioux" in the wilderness appeared in newspapers across the nation and helped fuel a widespread interest in exploring the Adirondacks.In this book, James Schlett recounts the story of the Philosophers’ Camp, from the lives and careers of—and friendships and frictions among—the participants to the extensive preparations for the expedition and the several-day encampment to its lasting legacy. Schlett’s account is a sweeping tale that provides vistas of the dramatically changing landscapes of the United States in the second half of the nineteenth century. As he relates, the scholars later formed an Adirondack Club that set out to establish a permanent encampment at nearby Ampersand Pond. Their plans, however, were dashed amid the outbreak of the Civil War and the advancement of civilization into a wilderness that Stillman described as "a not too greatly changed Eden." But the Adirondacks were indeed changing.When Stillman returned to the site of the Philosophers’ Camp in 1884, he found the woods around Follensby had been disfigured by tourists. Development, industrialization, and commercialization had transformed the Adirondack wilderness as they would nearly every other aspect of the American landscape. Such devastation would later inspire conservationists to establish Adirondack Park in 1892. At the close of the book, Schlett looks at the preservation of Follensby Pond, now protected by the Nature Conservancy, and the camp site’s potential integration into the Adirondack Forest Preserve.
Most people who care about nature cannot help but use religious language to describe their experience. We can trace many of these conceptions of nature and holiness directly to influential nineteenth-century writers, especially Henry David Thoreau (1817-1862). In Walden, he writes that "God himself culminates in the present moment," and that in nature we encounter, "the workman whose work we are." But what were the sources of his religious convictions about the meaning of nature in human life?
"Before 1800 nothing was irrelevant. So argues Elisa Tamarkin's sweeping cultural history of a key shift in consciousness: the arrival, around 1800, of "relevance" as the means to grasp how something previously disregarded becomes important and interesting. At a time when so much makes claims to attention every day, how does one decide what is most valuable right now? This is not only a contemporary problem. For Ralph Waldo Emerson, the question for the nineteenth century was how, in the immensity and "succession" of objects, anything becomes a proper object of experience. How that question was finally defined as one of relevance is the story of Apropos of Nothing. Relevance, Tamarkin shows, was primarily an Anglo-American concept. It engaged major intellectual figures, centrally the pragmatists-William James, Alain Locke, and John Dewey-and before them thinkers including Emerson and Alfred North Whitehead. Most of all, relevance was a problem for the worlds of art, literature, education, and criticism. These were fascinated by how old, boring, distant, or unfamiliar things get taken in; how they are admitted as meaningful; how they come home to us like the ludicrous raven comes to Edgar Allan Poe's student in the middle of the night in some obscure connection with himself. Many nineteenth-century American artists saw their paintings as pragmatic works that make relevance-that suggest versions of events that feel apropos of our world the moment we see them. (Tamarkin's book is richly illustrated, in color, with works by Winslow Homer, Abbott Handerson Thayer, Edgar Degas, and others.) Relevance remains a conundrum, especially for the humanities. It obliges us to say why we admit Poe's poem-or, say, a line of Emerson's-is interesting enough to study it, to dedicate ourselves to understanding it, to affirming that this effort is, in Emerson's words, "relevant to me and mine, to nature, and the hour that now passes.""--
Edmund Burke (1730–1797) was a friend and advocate of America during the political crisis of the 1760s and the 1770s, and he spoke out eloquently and forcefully in defense of the rights of the colonial subjects of the British empire – in America, Ireland and India alike. However, he is often best remembered for his extremely critical Reflections on the Revolution in France. The present volume is based on classic Burke, including his most famous writings and speeches on the American Crisis. Though his efforts at conciliation with the American colonies ultimately failed, Burke is widely remembered, studied and venerated by liberal and conservative thinkers alike, for his elucidation and criticism of the excesses of empire and political excesses generally. Irish-born, Burke made his career as a British Whig statesman and Member of Parliament, but he was also a powerful writer of philosophical works in high literary style. In the present volume, Burke’s ideas, ideals and arguments are explored and set in their original historical and political context. The volume places the reader in a position to understand the similarities and contrasts between the political philosophy of the Whig ascendancy in British politics and the republican political philosophy of the American founders. What comes to the fore is Burke’s twin emphasis on continuity and justice, the anti-rationalism of his opposition to directly applying abstract political theory to policy decisions, the pluralism of peoples and public mores within the empire, the crucial roles of political representation in good government, and the fundamental importance of the consent of the governed. Was Burke a friend or a foe of revolution? Was he a “liberal” or a “conservative”? To what degree did he accept the political ideals of the American founders? How could he both defend the American protests and reject the claims of the French Revolution? Thomas Jefferson’s “Summary View of the Rights of British America” is included in the volume for comparison and contrast. This book presents a deeper understanding of Burke’s political thought by exploring the similarities and contrasts with founding ideals of America’s republican tradition.
Mixing idealism with violence, abolitionist John Brown cut a wide swath across the United States before winding up in Virginia, where he led an attack on the U.S. armory and arsenal at Harpers Ferry. Supported by a “provisional army” of 21 men, Brown hoped to rouse the slaves in Virginia to rebellion. But he was quickly captured and, after a short but stormy trial, hanged on December 2, 1859. Brian McGinty provides the first comprehensive account of the trial, which raised important questions about jurisdiction, judicial fairness, and the nature of treason under the American constitutional system. After the jury returned its guilty verdict, an appeal was quickly disposed of, and the governor of Virginia refused to grant clemency. Brown met his death not as an enemy of the American people but as an enemy of Southern slaveholders. Historians have long credited the Harpers Ferry raid with rousing the country to a fever pitch of sectionalism and accelerating the onset of the Civil War. McGinty sees Brown’s trial, rather than his raid, as the real turning point in the struggle between North and South. If Brown had been killed in Harpers Ferry (as he nearly was), or condemned to death in a summary court-martial, his raid would have had little effect. Because he survived to stand trial before a Virginia judge and jury, and argue the case against slavery with an eloquence that reverberated around the world, he became a symbol of the struggle to abolish slavery and a martyr to the cause of freedom.