Introduction
American philosophy of the nineteenth century is marked by such an outstanding trend as transcendentalism that celebrated the achievement of an ideal spiritual state through one’s intuition rather than through established religious doctrines. One of the founding fathers of this philosophic trend was Ralph Waldo Emerson, who in his essays and speeches laid out the fundamentals of transcendentalism. Emerson’s outlook embraced an idealistic view of the world together with the key role of nature in it, and the ultimate objective of one’s life was seen in cognition and understanding of the world with a view of harmonizing one’s relationship with it and enjoying a comprehensive existence.
View of idealism
Emerson starts explaining his view of idealism in the sixth chapter of his essay “Nature” by openly confessing that the true existence of external reality is impossible to warrant; however, he does not envisage this impossibility as an obstacle for his philosophy, as he considers nature, as the essence of reality, to be equally important and sacred to him “whether nature enjoy a substantial existence without, or is only in the apocalypse of the mind” (29). However it may be, Emerson declares that once a man begins doubting the permanent character of nature’s laws, his living capacities are subdued, and therefore the trust in the “absolute existence of nature” becomes an issue of vital importance for human existence and development (30).
Proceeding on his discussion of the idealistic reality, Emerson points out that while the world undergoes a series of changes under human influence, there remains something stable in the self; the same relations of the observer and the spectacle emerge when a poet creates his works: he can manage time, space, people and feelings, bringing forth a whole world of ideas and thus asserting “the predominance of the soul” (33). Providing parallels between poets and philosophers, Emerson discovers that there is a semblance in their objectives: the former seeking “a beauty, which is truth”, and the latter striving for “a truth, which is beauty” (34). Their associate in seeking the truth, scientists also appear to deal with the ideal matter; and the person who involves with those ideal matters is believed by Emerson to “apprehend the absolute” and “for the first time, […] exist” (35). Finally, religion as the popular faith and practice of ideas is considered by Emerson to be “degrading nature” and blocking one’s pure perception of and connection with nature (35). Thus, asserting the power and significance of ideas that unite the whole universe into an interrelated entity, Emerson envisages their contemplation as a way to immortality.
The world of nature
The world of an ideal is seen by Emerson in the world of nature: actually, nature has ascribed the role of the main component of the universe (8). In its integrity and manifold, it embraces and provides a sense of and connection between every existence, reflecting one’s spirit. A significant feature of nature is that it “is not only the material but is also the process and the result”, with all of its part working for the man’s benefit and serving all of his needs, including those of beauty, language, and discipline (Emerson 11). Nature guides man in his cognition of the world; it reveals the past to him and leads him to the future (Emerson 53). “Unity in variety” idea is the key to understanding Emerson’s view of nature as the inspiring source of universal wisdom (27).
Cognition of nature and its eternal laws becomes the task of the individual; blurred by multiple doctrines and ideas, people’s minds find it difficult to merge with nature and see nature as it is, like children do, without manipulating it (Emerson 9). In “The American Scholar” Emerson brings forward the idea that Man, for possessing himself back from the disunited state, should involve in active education by nature, by books, and by actions. The peculiarities and processes of the human mind are parallel to those of nature — and that is what makes cognition possible and relatively easy. Researching and understanding nature, one grasps a better understanding of oneself, and vice versa: therefrom comes the parallel between the ancient “Know thyself” and the contemporary “Study nature” ideas (Emerson 55).
Manifest destiny
Echoing the message of ‘manifest destiny, Emerson declares that a new nation is to emerge: the one that does not blindly follow the beaten path but comprises people walking their own feet, working with their own hands, speaking their minds, each of them “inspired by the Divine Soul which also inspires all men” (70). A new significance is given to the individual, as he who is a great individual and aims high contributes to a great and worthwhile union (Emerson 68). Uttering an urge to look at the world with new eyes, Emerson envisages the emergence of an own perfect world for each person, “the kingdom of man over nature, […] a dominion such as now is beyond his dream of God” (45). He considers the search for money and power to be natural to people and calls to turning one’s attention to everyday mundane things, as such world “is fruitful in discoveries” (Emerson 68). However, with all the respect for the worth of values, pure consumerism ideas hardly appeal to Emerson, as he emphasizes the importance of efficient management of nature not only by understanding but also by reason which one devotedly employs for spiritual research of the world (42).
Conclusion
In the scope of philosophic trends of the nineteenth century, Emerson’s idealism is singled out by its attention to nature and envisaging it as a universal source of wisdom, knowledge, and wellbeing for everyone who opens his heart and mind to it.
Works Cited
Emerson, Ralph W. “Nature”. The Collected Works of Ralph Waldo Emerson: Volume I: Nature, Addresses, and Lectures. Eds. Robert E. Spiller, and Alfred R. Ferguson. Belknap Press of Harvard University Press, 1971. 7–45.
Emerson, Ralph W. “The American Scholar”. The Collected Works of Ralph Waldo Emerson: Volume I: Nature, Addresses, and Lectures. Eds. Robert E. Spiller, and Alfred R. Ferguson. Belknap Press of Harvard University Press, 1971. 49–70.