Shortly after the Covid pandemic started back in early 2020, as I was reading about Geometry and Platonism, I discovered that Ralph Waldo Emerson had written a few essays on “Circles” and Plato. I thought to myself “This is right up my alley!”  From the moment I started reading Emerson, I was hooked.  Here was an idealist in the Platonic tradition right in 19th century America.  Emerson’s Transcendentalist philosophy and that era in American history captivated me completely.   Emerson was a fascinating and complex person, a diligent scholar and captivating speaker.  He was part of an idealistic community of people actively grappling with a variety of social and intellectual issues, including abolitionism, women’s rights, educational reform, and American expansionism.

After reading around 20 books about Emerson’s thinking and the fascinating historical period in which he lived, I realized I knew enough about the topic to be able to share it with others that might also be interested.  I prepared a presentation which I made to one of my study groups, and then to the Rossmoor Philosophy Club. Both were well-received and I was greatly encouraged so I decided to offer the presentation to a larger audience. 

Below are links to Youtube recordings of two online Zoom sessions I offered on October 10 and 17, 2021.  Each session lasts approximately one hour and 45 minutes.  Also included is a link to a summary on Emersonian Poetics, a link to a "Video Essay" summarizing Emerson's essay, "Nature",  as well as a bibliography of my sources.

Emerson and Idealist Philosophy
 

Although Ralph Waldo Emerson was known largely as a poet, essayist and lecturer, he occupied much of his life absorbed in deep philosophical issues about mind and consciousness.  From very early on in his intellectual life, Emerson was always deeply disturbed by the philosophy of Hume.  To a great extent, in fact, you could even say that Emerson’s life work was all essentially all a refutation of Hume.  When he eventually discovered Kant and his followers, he finally had the strong ammunition he needed to fortify his own intuitions contradicting Hume’s philosophy.  There was just something about Hume’s philosophy that never sat right with him.  Some of the reasons for this are intellectual while some are based on Emerson’s own personality and psychological makeup – he was predisposed to affirmation.  It was the inherent potential for skepticism and nihilism in Hume’s thought that most disturbed Emerson.  Although he eventually distanced himself from Christianity and his role as a minister in the Unitarian church, deep in his soul, Emerson was essentially a theist; he was interested in making available to himself and others the sources of power that exist in people and the world.  If one were to accept Hume’s assertions, this would negate his strong internal feelings about the religious impulse and man’s place in the universe.

 

Emerson was particularly offended by Hume’s denial of cause and effect and his assertion that we do not really perceive cause and effect. Hume asserted instead that “We perceive only sequence, one event following another”. We are not “able to comprehend any force or power by which the cause operates, or any connection between it and its supposed effect.”  For Emerson, if there is no cause and effect, there is no power, there is no first cause, no God.  This leads to a totally disconnected world, without energy to cause or create. To be cut off from a knowledge of a basic, creating power was a state almost of nonbeing; this was not a state Emerson could accept.  Hume’s concomitant insistence on the mind being a blank slate and that we cannot perceive anything beyond what the senses tell us also did not sit right with Emerson.

 

Emerson read Coleridge carefully and found in his “Aids to Reflection” thinking that closely matched and supported his own.  In Coleridge, he found a carefully defended argument for an active power in the self that is capable of self-determination.  This power, called reason, is higher than the senses and higher than the understanding, which depends wholly upon input from the senses.  He strongly believed in a power that resides in the individual soul that links man with the eternal.  Man is a power in the universal system of powers.  To a large extent, Emerson’s Self-Reliance and his whole philosophy rested upon the notion of the solitary independent thinker, capable of generating moments of extraordinary insight and intuitive “graspings” or moments of direct perception that can be summed up in the word “reason”.

 

Emerson was also a lifelong friend and colleague of Thomas Carlyle.  Carlyle’s “The State of German Literature” can be seen as a call-to-arms of transcendentalism.  He studied Kant, Fichte, Schelling, and Cousin carefully and found in it the support that again made faith in religion possible and even inevitable for the scientific mind.  To a great extent, one can even say that all post-Enlightenment philosophy was struggling with this very idea.  Carlyle said, “Kantians think that Reason discovers truth itself, the absolutely and primitively true, while Understanding discovers only relations.”  Carlyle outlined a “Divine Idea” that hints at the conception of the essential unity of all things.  There is more in the human mind than simply the accumulation of sensory experience; there is a deep structure in the human mind that goes beyond sensory input and allows it to discover truth itself.  Kant helped people understand that reason is the highest faculty of the soul.  The soul doesn’t reason, it simply perceives.  The Understanding toils away, comparing, contriving, adding, dwelling in the present, and the customary.  Emerson’s gut sense about reason also lead him to be attracted to Quakerism, which was blossoming at that time.  Reason, for Emerson, was essentially another name for what the Quakers recognized as the inner light.

 

In Emerson’s great essay “Nature”, which can be seen as a modern American version of Plato or Kant, he argues for the priority of law over fact, aim over action, intent over outcome, pattern over print.  For Emerson and his intellectual predecessors, plan or idea is more real and more important than the physical product.  This is the “mainmast of idealism and Emerson lashed himself to it for life.”  He makes a modern case for the idea that the mind common to the universe is disclosed to each individual through his or her own nature.  Hearkening back to the Allegory of the Cave, Emerson, like Plato, saw ideas as the realities of which sense impressions are merely the shadows.  He brought life to Kant’s acceptance of authority of subjective knowledge by connecting it with experiences of the great religious mystics and enthusiasts and with the passions and raptures of great poetry.  He makes a modern case for the idea that the mind common to the universe is disclosed to each individual through his or her own nature.

Sources

 

Blight, David W. 2018. Frederick Douglass: Prophet of Freedom, Simon & Schuster, Pulitzer Prize, History, 2019

 

Brown, Amy Belding 2005. Mr. Emerson’s Wife, Blackstone Publishing

 

Buell, Lawrence 2003. Emerson, Harvard University Press

 

Cole, Phyllis 1998. Mary Moody Emerson and the Origins of Transcendentalism, Oxford University Press, New York

 

Emerson, Ralph Waldo, Emerson: The Ultimate Collection Selected Essays

 

Emerson, Ralph Waldo The Selected Writings of Ralph Waldo Emerson, Edited, with a Biographical Introduction by Brooks Atkinson, 1940, Random House, New York

 

Fuller, Margaret 1845. Woman in the Nineteenth Century, original work published by Greeley & McElrath, New York.  Republication of the work by Dover Publications, 1999.

 

Marshall, Megan 2014.  Margaret Fuller: A New American Life, Pulitzer Prize, Biography 2014

 

Marshall, Megan 2005. The Peabody Sisters: Three Women Who Ignited American Romanticism, Houghton Mifflin, New York

 

Nichols, Ashton 2006. Emerson, Thoreau, and the Transcendentalist Movement, Great Courses course from The Teaching Company

 

Nichols, Ashton 1987. The Poetics of Epiphany: Nineteenth-Century Origins of the Modern Literary Moment, University of Alabama Press, Tuscaloosa, AL

 

Popova, Maria 2019. Figuring, Pantheon Books,  New York, New York.

 

Reynolds, David S. 2011, Walt Whitman’s America, A Cultural Biography, Blackstone Publishing

 

Richardson, Robert D. 1995. Emerson: The Mind on Fire, University of California Press, Berkeley

 

Schreiner, Samuel A. 2006.  The Concord Quartet: Alcott, Emerson, Hawthorne, Thoreau and the Friendship That Freed the American Mind, John Wiley & Sons, Hoboken, NJ

 

Torode, Sam 2017. Everyday Emerson: The Wisdom of Ralph Waldo Emerson, American Renaissance Books, Nashville, TN

 

Torode, Sam 2020. Living from the Soul: The Seven Spiritual Principles of Ralph Waldo Emerson

 

Walls, Laura Dassow 2017. Henry David Thoreau: A Life, University of Chicago Press