emerson essay self reliance

Emerson's Essays

Ralph Waldo Emerson

Literature Notes
About Self-Reliance
Ralph Waldo Emerson Biography
Summary and Analysis of Nature
About Nature
Introduction
Summary and Analysis of The American Scholar
About The American Scholar
Paragraphs 1-7
Paragraphs 8-9
Paragraphs 10-20
Paragraphs 21-30
Paragraphs 31-45
Summary and Analysis of The Over-Soul
About The Over-Soul
Paragraphs 1-3
Paragraphs 4-10
Paragraphs 11-15
Paragraphs 16-21
Paragraphs 22-30
Summary and Analysis of Self-Reliance
Paragraphs 1-17
Paragraphs 18-32
Paragraphs 33-50
Summary and Analysis of The Transcendentalist
About The Transcendentalist
Paragraphs 1-5
Paragraphs 6-14
Paragraphs 15-30
Summary and Analysis of The Poet
About The Poet
Paragraphs 1-9
Paragraphs 10-18
Paragraphs 19-29
Paragraphs 30-33
Critical Essays
Understanding Transcendentalism
Emerson Unitarianism, and the God Within
Emerson's Use of Metaphor
Full Glossary for Emerson's Essays
Essay Questions
Cite this Literature Note

Summary and Analysis of Self-Reliance About Self-Reliance

Published first in 1841 in Essays and then in the 1847 revised edition of Essays , "Self-Reliance" took shape over a long period of time. Throughout his life, Emerson kept detailed journals of his thoughts and actions, and he returned to them as a source for many of his essays. Such is the case with "Self-Reliance," which includes materials from journal entries dating as far back as 1832. In addition to his journals, Emerson drew on various lectures he delivered between 1836 and 1839.

The first edition of the essay bore three epigraphs: a Latin line, meaning "Do not seek outside yourself"; a six-line stanza from Beaumont and Fletcher's Honest Man's Fortune ; and a four-line stanza that Emerson himself wrote. Emerson dropped his stanza from the revised edition of the essay, but modern editors have since restored it. All three epigraphs stress the necessity of relying on oneself for knowledge and guidance.

The essay has three major divisions: the importance of self-reliance (paragraphs 1-17), self-reliance and the individual (paragraphs 18-32), and self-reliance and society (paragraphs 33-50). As a whole, it promotes self-reliance as an ideal, even a virtue, and contrasts it with various modes of dependence or conformity.

Because the essay does not have internally marked divisions delineating its three major sections, readers should number each paragraph in pencil as this discussion will make reference to them.

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Photo from Amos Bronson Alcott 1882.

Ralph Waldo Emerson

An American essayist, poet, and popular philosopher, Ralph Waldo Emerson (1803–82) began his career as a Unitarian minister in Boston, but achieved worldwide fame as a lecturer and the author of such essays as “Self-Reliance,” “History,” “The Over-Soul,” and “Fate.” Drawing on English and German Romanticism, Neoplatonism, Kantianism, and Hinduism, Emerson developed a metaphysics of process, an epistemology of moods, and an “existentialist” ethics of self-improvement. He influenced generations of Americans, from his friend Henry David Thoreau to John Dewey, and in Europe, Friedrich Nietzsche, who takes up such Emersonian themes as power, fate, the uses of poetry and history, and the critique of Christianity.

1. Chronology of Emerson’s Life

2.1 education, 2.2 process, 2.3 morality, 2.4 christianity, 2.6 unity and moods, 3. emerson on slavery and race, 4.1 consistency, 4.2 early and late emerson, 4.3 sources and influence, works by emerson, selected writings on emerson, other internet resources, related entries, 2. major themes in emerson’s philosophy.

In “The American Scholar,” delivered as the Phi Beta Kappa Address in 1837, Emerson maintains that the scholar is educated by nature, books, and action. Nature is the first in time (since it is always there) and the first in importance of the three. Nature’s variety conceals underlying laws that are at the same time laws of the human mind: “the ancient precept, ‘Know thyself,’ and the modern precept, ‘Study nature,’ become at last one maxim” (CW1: 55). Books, the second component of the scholar’s education, offer us the influence of the past. Yet much of what passes for education is mere idolization of books — transferring the “sacredness which applies to the act of creation…to the record.” The proper relation to books is not that of the “bookworm” or “bibliomaniac,” but that of the “creative” reader (CW1: 58) who uses books as a stimulus to attain “his own sight of principles.” Used well, books “inspire…the active soul” (CW1: 56). Great books are mere records of such inspiration, and their value derives only, Emerson holds, from their role in inspiring or recording such states of the soul. The “end” Emerson finds in nature is not a vast collection of books, but, as he puts it in “The Poet,” “the production of new individuals,…or the passage of the soul into higher forms” (CW3:14).

The third component of the scholar’s education is action. Without it, thought “can never ripen into truth” (CW1: 59). Action is the process whereby what is not fully formed passes into expressive consciousness. Life is the scholar’s “dictionary” (CW1: 60), the source for what she has to say: “Only so much do I know as I have lived” (CW1:59). The true scholar speaks from experience, not in imitation of others; her words, as Emerson puts it, are “are loaded with life…” (CW1: 59). The scholar’s education in original experience and self-expression is appropriate, according to Emerson, not only for a small class of people, but for everyone. Its goal is the creation of a democratic nation. Only when we learn to “walk on our own feet” and to “speak our own minds,” he holds, will a nation “for the first time exist” (CW1: 70).

Emerson returned to the topic of education late in his career in “Education,” an address he gave in various versions at graduation exercises in the 1860s. Self-reliance appears in the essay in his discussion of respect. The “secret of Education,” he states, “lies in respecting the pupil.” It is not for the teacher to choose what the pupil will know and do, but for the pupil to discover “his own secret.” The teacher must therefore “wait and see the new product of Nature” (E: 143), guiding and disciplining when appropriate-not with the aim of encouraging repetition or imitation, but with that of finding the new power that is each child’s gift to the world. The aim of education is to “keep” the child’s “nature and arm it with knowledge in the very direction in which it points” (E: 144). This aim is sacrificed in mass education, Emerson warns. Instead of educating “masses,” we must educate “reverently, one by one,” with the attitude that “the whole world is needed for the tuition of each pupil” (E: 154).

Emerson is in many ways a process philosopher, for whom the universe is fundamentally in flux and “permanence is but a word of degrees” (CW 2: 179). Even as he talks of “Being,” Emerson represents it not as a stable “wall” but as a series of “interminable oceans” (CW3: 42). This metaphysical position has epistemological correlates: that there is no final explanation of any fact, and that each law will be incorporated in “some more general law presently to disclose itself” (CW2: 181). Process is the basis for the succession of moods Emerson describes in “Experience,” (CW3: 30), and for the emphasis on the present throughout his philosophy.

Some of Emerson’s most striking ideas about morality and truth follow from his process metaphysics: that no virtues are final or eternal, all being “initial,” (CW2: 187); that truth is a matter of glimpses, not steady views. We have a choice, Emerson writes in “Intellect,” “between truth and repose,” but we cannot have both (CW2: 202). Fresh truth, like the thoughts of genius, comes always as a surprise, as what Emerson calls “the newness” (CW3: 40). He therefore looks for a “certain brief experience, which surprise[s] me in the highway or in the market, in some place, at some time…” (CW1: 213). This is an experience that cannot be repeated by simply returning to a place or to an object such as a painting. A great disappointment of life, Emerson finds, is that one can only “see” certain pictures once, and that the stories and people who fill a day or an hour with pleasure and insight are not able to repeat the performance.

Emerson’s basic view of religion also coheres with his emphasis on process, for he holds that one finds God only in the present: “God is, not was” (CW1:89). In contrast, what Emerson calls “historical Christianity” (CW1: 82) proceeds “as if God were dead” (CW1: 84). Even history, which seems obviously about the past, has its true use, Emerson holds, as the servant of the present: “The student is to read history actively and not passively; to esteem his own life the text, and books the commentary” (CW2: 5).

Emerson’s views about morality are intertwined with his metaphysics of process, and with his perfectionism, his idea that life has the goal of passing into “higher forms” (CW3:14). The goal remains, but the forms of human life, including the virtues, are all “initial” (CW2: 187). The word “initial” suggests the verb “initiate,” and one interpretation of Emerson’s claim that “all virtues are initial” is that virtues initiate historically developing forms of life, such as those of the Roman nobility or the Confucian junxi . Emerson does have a sense of morality as developing historically, but in the context in “Circles” where his statement appears he presses a more radical and skeptical position: that our virtues often must be abandoned rather than developed. “The terror of reform,” he writes, “is the discovery that we must cast away our virtues, or what we have always esteemed such, into the same pit that has consumed our grosser vices” (CW2: 187). The qualifying phrase “or what we have always esteemed such” means that Emerson does not embrace an easy relativism, according to which what is taken to be a virtue at any time must actually be a virtue. Yet he does cast a pall of suspicion over all established modes of thinking and acting. The proper standpoint from which to survey the virtues is the ‘new moment‘ — what he elsewhere calls truth rather than repose (CW2:202) — in which what once seemed important may appear “trivial” or “vain” (CW2:189). From this perspective (or more properly the developing set of such perspectives) the virtues do not disappear, but they may be fundamentally altered and rearranged.

Although Emerson is thus in no position to set forth a system of morality, he nevertheless delineates throughout his work a set of virtues and heroes, and a corresponding set of vices and villains. In “Circles” the vices are “forms of old age,” and the hero the “receptive, aspiring” youth (CW2:189). In the “Divinity School Address,” the villain is the “spectral” preacher whose sermons offer no hint that he has ever lived. “Self Reliance” condemns virtues that are really “penances” (CW2: 31), and the philanthropy of abolitionists who display an idealized “love” for those far away, but are full of hatred for those close by (CW2: 30).

Conformity is the chief Emersonian vice, the opposite or “aversion” of the virtue of “self-reliance.” We conform when we pay unearned respect to clothing and other symbols of status, when we show “the foolish face of praise” or the “forced smile which we put on in company where we do not feel at ease in answer to conversation which does not interest us” (CW2: 32). Emerson criticizes our conformity even to our own past actions-when they no longer fit the needs or aspirations of the present. This is the context in which he states that “a foolish consistency is the hobgoblin of little minds, adored by little statesmen, philosophers and divines” (CW2: 33). There is wise and there is foolish consistency, and it is foolish to be consistent if that interferes with the “main enterprise of the world for splendor, for extent,…the upbuilding of a man” (CW1: 65).

If Emerson criticizes much of human life, he nevertheless devotes most of his attention to the virtues. Chief among these is what he calls “self-reliance.” The phrase connotes originality and spontaneity, and is memorably represented in the image of a group of nonchalant boys, “sure of a dinner…who would disdain as much as a lord to do or say aught to conciliate one…” The boys sit in judgment on the world and the people in it, offering a free, “irresponsible” condemnation of those they see as “silly” or “troublesome,” and praise for those they find “interesting” or “eloquent.” (CW2: 29). The figure of the boys illustrates Emerson’s characteristic combination of the romantic (in the glorification of children) and the classical (in the idea of a hierarchy in which the boys occupy the place of lords or nobles).

Although he develops a series of analyses and images of self-reliance, Emerson nevertheless destabilizes his own use of the concept. “To talk of reliance,” he writes, “is a poor external way of speaking. Speak rather of that which relies, because it works and is” (CW 2:40). ‘Self-reliance’ can be taken to mean that there is a self already formed on which we may rely. The “self” on which we are to “rely” is, in contrast, the original self that we are in the process of creating. Such a self, to use a phrase from Nietzsche’s Ecce Homo, “becomes what it is.”

For Emerson, the best human relationships require the confident and independent nature of the self-reliant. Emerson’s ideal society is a confrontation of powerful, independent “gods, talking from peak to peak all round Olympus.” There will be a proper distance between these gods, who, Emerson advises, “should meet each morning, as from foreign countries, and spending the day together should depart, as into foreign countries” (CW 3:81). Even “lovers,” he advises, “should guard their strangeness” (CW3: 82). Emerson portrays himself as preserving such distance in the cool confession with which he closes “Nominalist and Realist,” the last of the Essays, Second Series :

I talked yesterday with a pair of philosophers: I endeavored to show my good men that I liked everything by turns and nothing long…. Could they but once understand, that I loved to know that they existed, and heartily wished them Godspeed, yet, out of my poverty of life and thought, had no word or welcome for them when they came to see me, and could well consent to their living in Oregon, for any claim I felt on them, it would be a great satisfaction (CW 3:145).

The self-reliant person will “publish” her results, but she must first learn to detect that spark of originality or genius that is her particular gift to the world. It is not a gift that is available on demand, however, and a major task of life is to meld genius with its expression. “The man,” Emerson states “is only half himself, the other half is his expression” (CW 3:4). There are young people of genius, Emerson laments in “Experience,” who promise “a new world” but never deliver: they fail to find the focus for their genius “within the actual horizon of human life” (CW 3:31). Although Emerson emphasizes our independence and even distance from one another, then, the payoff for self-reliance is public and social. The scholar finds that the most private and secret of his thoughts turn out to be “the most acceptable, most public, and universally true” (CW1: 63). And the great “representative men” Emerson identifies are marked by their influence on the world. Their names-Plato, Moses, Jesus, Luther, Copernicus, even Napoleon-are “ploughed into the history of this world” (CW1: 80).

Although self-reliance is central, it is not the only Emersonian virtue. Emerson also praises a kind of trust, and the practice of a “wise skepticism.” There are times, he holds, when we must let go and trust to the nature of the universe: “As the traveler who has lost his way, throws his reins on his horse’s neck, and trusts to the instinct of the animal to find his road, so must we do with the divine animal who carries us through this world” (CW3:16). But the world of flux and conflicting evidence also requires a kind of epistemological and practical flexibility that Emerson calls “wise skepticism” (CW4: 89). His representative skeptic of this sort is Michel de Montaigne, who as portrayed in Representative Men is no unbeliever, but a man with a strong sense of self, rooted in the earth and common life, whose quest is for knowledge. He wants “a near view of the best game and the chief players; what is best in the planet; art and nature, places and events; but mainly men” (CW4: 91). Yet he knows that life is perilous and uncertain, “a storm of many elements,” the navigation through which requires a flexible ship, “fit to the form of man.” (CW4: 91).

The son of a Unitarian minister, Emerson attended Harvard Divinity School and was employed as a minister for almost three years. Yet he offers a deeply felt and deeply reaching critique of Christianity in the “Divinity School Address,” flowing from a line of argument he establishes in “The American Scholar.” If the one thing in the world of value is the active soul, then religious institutions, no less than educational institutions, must be judged by that standard. Emerson finds that contemporary Christianity deadens rather than activates the spirit. It is an “Eastern monarchy of a Christianity” in which Jesus, originally the “friend of man,” is made the enemy and oppressor of man. A Christianity true to the life and teachings of Jesus should inspire “the religious sentiment” — a joyous seeing that is more likely to be found in “the pastures,” or “a boat in the pond” than in a church. Although Emerson thinks it is a calamity for a nation to suffer the “loss of worship” (CW1: 89) he finds it strange that, given the “famine of our churches” (CW1: 85) anyone should attend them. He therefore calls on the Divinity School graduates to breathe new life into the old forms of their religion, to be friends and exemplars to their parishioners, and to remember “that all men have sublime thoughts; that all men value the few real hours of life; they love to be heard; they love to be caught up into the vision of principles” (CW1: 90).

Power is a theme in Emerson’s early writing, but it becomes especially prominent in such middle- and late-career essays as “Experience,” “Montaigne, or the Skeptic” “Napoleon,” and “Power.” Power is related to action in “The American Scholar,” where Emerson holds that a “true scholar grudges every opportunity of action past by, as a loss of power” (CW1: 59). It is also a subject of “Self-Reliance,” where Emerson writes of each person that “the power which resides in him is new in nature” (CW2: 28). In “Experience” Emerson speaks of a life which “is not intellectual or critical, but sturdy” (CW3: 294); and in “Power” he celebrates the “bruisers” (CW6: 34) of the world who express themselves rudely and get their way. The power in which Emerson is interested, however, is more artistic and intellectual than political or military. In a characteristic passage from “Power,” he states:

In history the great moment, is, when the savage is just ceasing to be a savage, with all his hairy Pelasgic strength directed on his opening sense of beauty:-and you have Pericles and Phidias,-not yet passed over into the Corinthian civility. Everything good in nature and the world is in that moment of transition, when the swarthy juices still flow plentifully from nature, but their astringency or acridity is got out by ethics and humanity. (CW6: 37–8)

Power is all around us, but it cannot always be controlled. It is like “a bird which alights nowhere,” hopping “perpetually from bough to bough” (CW3: 34). Moreover, we often cannot tell at the time when we exercise our power that we are doing so: happily we sometimes find that much is accomplished in “times when we thought ourselves indolent” (CW3: 28).

At some point in many of his essays and addresses, Emerson enunciates, or at least refers to, a great vision of unity. He speaks in “The American Scholar” of an “original unit” or “fountain of power” (CW1: 53), of which each of us is a part. He writes in “The Divinity School Address” that each of us is “an inlet into the deeps of Reason.” And in “Self-Reliance,” the essay that more than any other celebrates individuality, he writes of “the resolution of all into the ever-blessed ONE” (CW2: 40). “The Oversoul” is Emerson’s most sustained discussion of “the ONE,” but he does not, even there, shy away from the seeming conflict between the reality of process and the reality of an ultimate metaphysical unity. How can the vision of succession and the vision of unity be reconciled?

Emerson never comes to a clear or final answer. One solution he both suggests and rejects is an unambiguous idealism, according to which a nontemporal “One” or “Oversoul” is the only reality, and all else is illusion. He suggests this, for example, in the many places where he speaks of waking up out of our dreams or nightmares. But he then portrays that to which we awake not simply as an unchanging “ONE,” but as a process or succession: a “growth” or “movement of the soul” (CW2: 189); or a “new yet unapproachable America” (CW3: 259).

Emerson undercuts his visions of unity (as of everything else) through what Stanley Cavell calls his “epistemology of moods.” According to this epistemology, most fully developed in “Experience” but present in all of Emerson’s writing, we never apprehend anything “straight” or in-itself, but only under an aspect or mood. Emerson writes that life is “a train of moods like a string of beads,” through which we see only what lies in each bead’s focus (CW3: 30). The beads include our temperaments, our changing moods, and the “Lords of Life” which govern all human experience. The Lords include “Succession,” “Surface,” “Dream,” “Reality,” and “Surprise.” Are the great visions of unity, then, simply aspects under which we view the world?

Emerson’s most direct attempt to reconcile succession and unity, or the one and the many, occurs in the last essay in the Essays, Second Series , entitled “Nominalist and Realist.” There he speaks of the universe as an “old Two-face…of which any proposition may be affirmed or denied” (CW3: 144). As in “Experience,” Emerson leaves us with the whirling succession of moods. “I am always insincere,” he skeptically concludes, “as always knowing there are other moods” (CW3: 145). But Emerson enacts as well as describes the succession of moods, and he ends “Nominalist and Realist” with the “feeling that all is yet unsaid,” and with at least the idea of some universal truth (CW3: 363).

Massachusetts ended slavery in 1783, when Chief Justice William Cushing instructed the jury in the case of Quock Walker, a former slave, that “the idea of slavery” was “inconsistent” with the Massachusetts Constitution’ guarantee that “all men are born free and equal” (Gougeon, 71). Emerson first encountered slavery when he went south for his health in the winter of 1827, when he was 23. He recorded the following scene in his journal from his time in Tallahasse, Florida:

A fortnight since I attended a meeting of the Bible Society. The Treasurer of this institution is Marshal of the district & by a somewhat unfortunate arrangement had appointed a special meeting of the Society & a Slave Auction at the same time & place, one being in the Government house & the other in the adjoining yard. One ear therefore heard the glad tidings of great joy whilst the other was regaled with “Going gentlemen, Going!” And almost without changing our position we might aid in sending the scriptures into Africa or bid for “four children without the mother who had been kidnapped therefrom” (JMN3: 117).

Emerson never questioned the iniquity of slavery, though it was not a main item on his intellectual agenda until the eighteen forties. He refers to abolition in the “Prospects” chapter of Nature when he speaks of the “gleams of a better light” in the darkness of history and gives as examples “the abolition of the Slave-trade,” “the history of Jesus Christ,” and “the wisdom of children” (CW1:43). He condemns slavery in some of his greatest essays, “Self-Reliance” (1841), so that even if we didn’t have the anti-slavery addresses of the 1840s and 1850s, we would still have evidence both of the existence of slavery and of Emerson’s opposition to it. He praises “the bountiful cause of Abolition,” although he laments that the cause had been taken over by “angry bigots.” Later in the essay he treats abolition as one of the great causes and movements of world history, along with Christianity, the Reformation, and Methodism. In a well-known statement he writes that an “institution is the shadow of one man,” giving as examples “the Reformation, of Luther; Quakerism, of Fox; Methodism, of Wesley; Abolition of Clarkson” (CW2: 35). The unfamiliar name in this list is that of Thomas Clarkson (1760–1846), a Cambridge-educated clergyman who helped found the British Committee for the Abolition of the Slave Trade. Clarkson travelled on horseback throughout Britain, interviewing sailors who worked on slaving ships, and exhibiting such tools as manacles, thumbscews, branding irons, and other tools of the trade. His History of the Rise, Progress, and Accomplishment of the Abolition of the African Slave Trade by the British Parliament (1808) would be a major source for Emerson’s anti-slavery addresses.

Slavery also appears in “Politics,” from the Essays, Second Series of 1844, when Emerson surveys the two main American parties. One, standing for free trade, wide suffrage, and the access of the young and poor to wealth and power, has the “best cause” but the least attractive leaders; while the other has the most cultivated and able leaders, but is “merely defensive of property.” This conservative party, moreover, “vindicates no right, it aspires to no real good, it brands no crime, it proposes no generous policy, it does not build nor write, nor cherish the arts, nor foster religion, nor establish schools, nor encourage science, nor emancipate the slave, nor befriend the poor, or the Indian, or the immigrant” (CW3: 124). Emerson stands here for emancipation, not simply for the ending of the slave trade.

1844 was also the year of Emerson’s breakout anti-slavery address, which he gave at the annual celebration of the abolition of slavery in the British West Indies. In the background was the American war with Mexico, the annexation of Texas, and the likelihood that it would be entering the Union as a slave state. Although Concord was a hotbed of abolitionism compared to Boston, there were many conservatives in the town. No church allowed Emerson to speak on the subject, and when the courthouse was secured for the talk, the sexton refused to ring the church bell to announce it, a task the young Henry David Thoreau took upon himself to perform (Gougeon, 75). In his address, Emerson develops a critique of the language we use to speak about, or to avoid speaking about, black slavery:

Language must be raked, the secrets of slaughter-houses and infamous holes that cannot front the day, must be ransacked, to tell what negro-slavery has been. These men, our benefactors, as they are producers of corn and wine, of coffee, of tobacco, of cotton, of sugar, of rum, and brandy, gentle and joyous themselves, and producers of comfort and luxury for the civilized world.… I am heart-sick when I read how they came there, and how they are kept there. Their case was left out of the mind and out of the heart of their brothers ( Emerson’s Antislavery Writings , 9).

Emerson’s long address is both clear-eyed about the evils of slavery and hopeful about the possibilities of the Africans. Speaking with the black abolitionist Frederick Douglass beside him on the dais, Emerson states: “The black man carries in his bosom an indispensable element of a new and coming civilization.” He praises “such men as” Toussaint [L]Ouverture, leader of the Haitian slave rebellion, and announces: “here is the anti-slave: here is man; and if you have man, black or white is an insignificance.” (Wirzrbicki, 95; Emerson’s Antislavery Writings, 31).

The Fugitive Slave Law of 1850 effectively nationalized slavery, requiring officials and citizens of the free states to assist in returning escaped slaves to their owners. Emerson’s 1851 “Address to the Citizens of Concord” calls both for the abrogation of the law and for disobeying it while it is still current. In 1854, the escaped slave Anthony Burns was shipped back to Virginia by order of the Chief Justice of the Massachusetts Supreme Court, an order carried out by U. S. Marines, in accordance with the new law. This example of “Slavery in Massachusetts” (as Henry Thoreau put it in a well-known address) is in the background of Emerson’s 1855 “Lecture on Slavery,” where he calls the recognition of slavery by the original 1787 Constitution a “crime.” Emerson gave these and other antislavery addresses multiple times in various places from the late 1840s till the beginning of the Civil War. On the eve of the war Emerson supported John Brown, the violent abolitionist who was executed in 1859 by the U. S. government after he attacked the U. S. armory in Harper’s Ferry, West Virginia. In the middle of the War, Emerson raised funds for black regiments of Union soldiers (Wirzbicki, 251–2) and read his “Boston Hymn” to an audience of 3000 celebrating President Abraham Lincoln’s Emancipation Proclamation of 1863. “Pay ransom to the owner,” Emerson wrote, “and fill the bag to the brim. Who is the owner? The slave is owner. And ever was. Pay him” (CW9: 383).

Emerson’s magisterial essay “Fate,” published in The Conduct of Life (1860) is distinguished not only by its attempt to reconcile freedom and necessity, but by disturbing pronouncements about fate and race, for example:

The population of the world is a conditional population, not the best, but the best that could live now; and the scale of tribes, and the steadiness with which victory adheres to one tribe, and defeat to another, is as uniform as the superposition of strata. We know in history what weight belongs to race. We see the English, French, and Germans planting themselves on every shore and market of America and Australia, and monopolizing the commerce of these countries. We like the nervous and victorious habit of our own branch of the family. We follow the step of the Jew, of the Indian, of the Negro. We see how much will has been expended to extinguish the Jew, in vain.… The German and Irish millions, like the Negro, have a great deal of guano in their destiny. They are ferried over the Atlantic, and carted over America, to ditch and to drudge, to make corn cheap, and then to lie down prematurely to make a spot of green grass on the prairie (CW6: 8–9).

The references to race here show the influence of a new “scientific” interest in both England and America in the role that race—often conflated with culture or nation—plays in human evolution. In America, this interest was entangled with the institution of slavery, the encounters with Native American tribes, and with the notion of “Anglo-Saxon liberties” that came to prominence during the American Revolution, and developed into the idea that there was an Anglo-Saxon race (see Horsman).

Emerson would not be Emerson, however, if he did not conduct a critique of his terms, and “race” is a case in point. He takes it up in a non-American context, however: in the essay “Race” from English Traits (1856). Emerson’s critique of his title begins in the essay’s first paragraph when he writes that “each variety shades down imperceptibly into the next, and you cannot draw the line where a race begins or ends.” Civilization “eats away the old traits,” he continues, and religions construct new forms of character that cut against old racial divisions. More deeply still, he identifies considerations that “threaten to undermine” the concept of race. The “fixity … of races as we see them,” he writes, “is a weak argument for the eternity of these frail boundaries, since all our historical period is a point” in the long duration of nature (CW 5:24). The patterns we see today aren’t pure anyway:

though we flatter the self-love of men and nations by the legend of pure races, all our experience is of the gradation and resolution of races, and strange resemblances meet us every where, It need not puzzle us that Malay and Papuan, Celt and Roman, Saxon and Tartar should mix, when we see the rudiments of tiger and baboon in our human form, and know that the barriers of races are not so firm, but that some spray sprinkles us from the antidiluvian seas.

As in Nature and his great early works, Emerson asserts our intimate relations with the natural world, from the oceans to the animals. Why, one might think, should one of the higher but still initial forms be singled out for separation, abasement, and slavery? Emerson works out his views in “Race” without referring to American slavery, however, in a book about England where he sees a healthy mixture, not a pure race. England’s history, he writes, is not so much “one of certain tribes of Saxons, Jutes, or Frisians, coming from one place, and genetically identical, as it is an anthology of temperaments out of them all.… The English derive their pedigree from such a range of nationalities.… The Scandinavians in her race still hear in every age the murmurs of their mother, the ocean; the Briton in the blood hugs the homestead still” (CW5: 28). Still, it is striking that Emerson never mentions slavery in either “Fate” or “Race,” both of which were written during his intense period of public opposition to American slavery.

4. Some Questions about Emerson

Emerson routinely invites charges of inconsistency. He says the world is fundamentally a process and fundamentally a unity; that it resists the imposition of our will and that it flows with the power of our imagination; that travel is good for us, since it adds to our experience, and that it does us no good, since we wake up in the new place only to find the same “ sad self” we thought we had left behind (CW2: 46).

Emerson’s “epistemology of moods” is an attempt to construct a framework for encompassing what might otherwise seem contradictory outlooks, viewpoints, or doctrines. Emerson really means to “accept,” as he puts it, “the clangor and jangle of contrary tendencies” (CW3: 36). He means to be irresponsible to all that holds him back from his self-development. That is why, at the end of “Circles,” he writes that he is “only an experimenter…with no Past at my back” (CW2: 188). In the world of flux that he depicts in that essay, there is nothing stable to be responsible to: “every moment is new; the past is always swallowed and forgotten, the coming only is sacred” (CW2: 189).

Despite this claim, there is considerable consistency in Emerson’s essays and among his ideas. To take just one example, the idea of the “active soul” – mentioned as the “one thing in the world, of value” in ‘The American Scholar’ – is a presupposition of Emerson’s attack on “the famine of the churches” (for not feeding or activating the souls of those who attend them); it is an element in his understanding of a poem as “a thought so passionate and alive, that, like the spirit of a plant or an animal, it has an architecture of its own …” (CW3: 6); and, of course, it is at the center of Emerson’s idea of self-reliance. There are in fact multiple paths of coherence through Emerson’s philosophy, guided by ideas discussed previously: process, education, self-reliance, and the present.

It is hard for an attentive reader not to feel that there are important differences between early and late Emerson: for example, between the buoyant Nature (1836) and the weary ending of “Experience” (1844); between the expansive author of “Self-Reliance” (1841) and the burdened writer of “Fate” (1860). Emerson himself seems to advert to such differences when he writes in “Fate”: “Once we thought, positive power was all. Now we learn that negative power, or circumstance, is half” (CW6: 8). Is “Fate” the record of a lesson Emerson had not absorbed in his early writing, concerning the multiple ways in which circumstances over which we have no control — plagues, hurricanes, temperament, sexuality, old age — constrain self-reliance or self-development?

“Experience” is a key transitional essay. “Where do we find ourselves?” is the question with which it begins. The answer is not a happy one, for Emerson finds that we occupy a place of dislocation and obscurity, where “sleep lingers all our lifetime about our eyes, as night hovers all day in the boughs of the fir-tree” (CW3: 27). An event hovering over the essay, but not disclosed until its third paragraph, is the death of his five-year old son Waldo. Emerson finds in this episode and his reaction to it an example of an “unhandsome” general character of existence-it is forever slipping away from us, like his little boy.

“Experience” presents many moods. It has its moments of illumination, and its considered judgment that there is an “Ideal journeying always with us, the heaven without rent or seam” (CW3: 41). It offers wise counsel about “skating over the surfaces of life” and confining our existence to the “mid-world.” But even its upbeat ending takes place in a setting of substantial “defeat.” “Up again, old heart!” a somewhat battered voice states in the last sentence of the essay. Yet the essay ends with an assertion that in its great hope and underlying confidence chimes with some of the more expansive passages in Emerson’s writing. The “true romance which the world exists to realize,” he states, “will be the transformation of genius into practical power” (CW3: 49).

Despite important differences in tone and emphasis, Emerson’s assessment of our condition remains much the same throughout his writing. There are no more dire indictments of ordinary human life than in the early work, “The American Scholar,” where Emerson states that “Men in history, men in the world of to-day, are bugs, are spawn, and are called ‘the mass’ and ‘the herd.’ In a century, in a millennium, one or two men; that is to say, one or two approximations to the right state of every man” (CW1: 65). Conversely, there is no more idealistic statement in his early work than the statement in “Fate” that “[t]hought dissolves the material universe, by carrying the mind up into a sphere where all is plastic” (CW6: 15). All in all, the earlier work expresses a sunnier hope for human possibilities, the sense that Emerson and his contemporaries were poised for a great step forward and upward; and the later work, still hopeful and assured, operates under a weight or burden, a stronger sense of the dumb resistance of the world.

Emerson read widely, and gave credit in his essays to the scores of writers from whom he learned. He kept lists of literary, philosophical, and religious thinkers in his journals and worked at categorizing them.

Among the most important writers for the shape of Emerson’s philosophy are Plato and the Neoplatonist line extending through Plotinus, Proclus, Iamblichus, and the Cambridge Platonists. Equally important are writers in the Kantian and Romantic traditions (which Emerson probably learned most about from Coleridge’s Biographia Literaria ). Emerson read avidly in Indian, especially Hindu, philosophy, and in Confucianism. There are also multiple empiricist, or experience-based influences, flowing from Berkeley, Wordsworth and other English Romantics, Newton’s physics, and the new sciences of geology and comparative anatomy. Other writers whom Emerson often mentions are Anaxagoras, St. Augustine, Francis Bacon, Jacob Behmen, Cicero, Goethe, Heraclitus, Lucretius, Mencius, Pythagoras, Schiller, Thoreau, August and Friedrich Schlegel, Shakespeare, Socrates, Madame de Staël and Emanuel Swedenborg.

Emerson’s works were well known throughout the United States and Europe in his day. Nietzsche read German translations of Emerson’s essays, copied passages from “History” and “Self-Reliance” in his journals, and wrote of the Essays : that he had never “felt so much at home in a book.” Emerson’s ideas about “strong, overflowing” heroes, friendship as a battle, education, and relinquishing control in order to gain it, can be traced in Nietzsche’s writings. Other Emersonian ideas-about transition, the ideal in the commonplace, and the power of human will permeate the writings of such classical American pragmatists as William James and John Dewey.

Stanley Cavell’s engagement with Emerson is the most original and prolonged by any philosopher, and Emerson is a primary source for his writing on “moral perfectionism.” In his earliest essays on Emerson, such as “Thinking of Emerson” and “Emerson, Coleridge, Kant,” Cavell considers Emerson’s place in the Kantian tradition, and he explores the affinity between Emerson’s call in “The American Scholar” for a return to “the common and the low” and Wittgenstein’s quest for a return to ordinary language. In “Being Odd, Getting Even” and “Aversive Thinking,” Cavell considers Emerson’s anticipations of existentialism, and in these and other works he explores Emerson’s affinities with Nietzsche and Heidegger.

In Conditions Handsome and Unhandsome and Cities of Words , Cavell develops what he calls “Emersonian moral perfectionism,” of which he finds an exemplary expression in Emerson’s “History”: “So all that is said of the wise man by Stoic, or oriental or modern essayist, describes to each reader his own idea, describes his unattained but attainable self.” Emersonian perfectionism is oriented towards a wiser or better self that is never final, always initial, always on the way.

Cavell does not have a neat and tidy definition of perfectionism, and his list of perfectionist works ranges from Plato’s Republic to Wittgenstein’s Philosophical Investigations , but he identifies “two dominating themes of perfectionism” in Emerson’s writing: (1) “that the human self … is always becoming, as on a journey, always partially in a further state. This journey is described as education or cultivation”; (2) “that the other to whom I can use the words I discover in which to express myself is the Friend—a figure that may occur as the goal of the journey but also as its instigation and accompaniment” ( Cities of Words , 26–7). The friend can be a person but it may also be a text. In the sentence from “History” cited above, the writing of the “Stoic, or oriental or modern essayist” about “the wise man” functions as a friend and guide, describing to each reader not just any idea, but “his own idea.” This is the text as instigator and companion.

Cavell’s engagement with perfectionism springs from a response to his colleague John Rawls, who in A Theory of Justice condemns Nietzsche (and implicitly Emerson) for his statement that “mankind must work continually to produce individual great human beings.” “Perfectionism,” Rawls states, “is denied as a political principle.” Cavell replies that Emerson’s (and Nietzsche’s) focus on the great man has nothing to do with a transfer of economic resources or political power, or with the idea that “there is a separate class of great men …for whose good, and conception of good, the rest of society is to live” (CHU, 49). The great man or woman, Cavell holds, is required for rather than opposed to democracy: “essential to the criticism of democracy from within” (CHU, 3).

[ CW ] The Collected Works of Ralph Waldo Emerson , ed. Robert Spiller et al, Cambridge, MA: Harvard University Press, 1971–
[ E ] “Education,” in Lectures and Biographical Sketches , in The Complete Works of Ralph Waldo Emerson , ed. Edward Waldo Emerson, Boston: Houghton Mifflin, 1883, pp. 125–59
The Complete Works of Ralph Waldo Emerson , ed. Edward Waldo Emerson, Boston: Houghton Mifflin, 12 volumes, 1903–4
The Annotated Emerson , ed. David Mikics, Cambridge, MA: Harvard University Press, 2012.
The Journals of Ralph Waldo Emerson , ed. Edward Waldo Emerson and Waldo Emerson Forbes. 10 vols., Boston and New York: Houghton Mifflin, 1910–14.
The Journals and Miscellaneous Notebooks of Ralph Waldo Emerson , ed. William Gillman, et al., Cambridge: Belknap Press, Harvard University Press, 1960–
The Early Lectures of Ralph Waldo Emerson , 3 vols, Stephen E. Whicher, Robert E. Spiller, and Wallace E. Williams, eds., Cambridge, MA: Harvard University Press, 1961–72.
The Letters of Ralph Waldo Emerson , ed. Ralph L. Rusk and Eleanor M. Tilton. 10 vols. New York: Columbia University Press, 1964–95.
(with Thomas Carlyle), The Correspondence of Emerson and Carlyle , ed. Joseph Slater, New York: Columbia University Press, 1964.
Emerson’s Antislavery Writings , eds. Len Gougeon and Joel Myerson, New Haven and London: Yale University Press, 1995.
The Later Lectures of Ralph Waldo Emerson , eds. Ronald Bosco and Joel Myerson, Athens, GA: University of Georgia Press, 2003.
Emerson: Political Writings (Cambridge Texts in the History of Political Thought) , ed. Kenneth Sacks, Cambridge: Cambridge University Press, 2008.
(See Chronology for original dates of publication.)
Alcott, Amos Bronson, 1882, Ralph Waldo Emerson: An Estimate of His Character and Genius: In Prose and in Verse , Boston: A. Williams and Co., 1882)
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Bishop, Jonathan, 1964, Emerson on the Soul , Cambridge, MA: Harvard University Press.
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–––, 1988, In Quest of the Ordinary: Lines of Skepticism and Romanticism , Chicago: University of Chicago Press.
–––, 1990, Conditions Handsome and Unhandsome: The Constitution of Emersonian Perfectionism , Chicago: University of Chicago Press. (Abbreviated CHU in the text.).
–––, 2004, Emerson’s Transcendental Etudes , Stanford: Stanford University Press.
–––, 2004, Cities of Words: Pedagogical Letters on a Register of the Moral Life , Cambridge, MA and London: The Belknap Press of Harvard University Press.
Conant, James, 1997, “Emerson as Educator,” ESQ: A Journal of the American Renaissance , 43: 181–206.
–––, 2001, “Nietzsche as Educator,” Nietzsche’s Post-Moralism: Essays on Nietzsche’s Prelude to Philosophy’s Future , Richard Schacht (ed.), Cambridge: Cambridge University Press, 181–257.
Constantinesco, Thomas, 2012, Ralph Waldo Emerson: L’Amérique à l’essai , Paris: Editions Rue d’Ulm.
Ellison, Julie, 1984, Emerson’s Romantic Style , Princeton: Princeton University Press.
Firkins, Oscar W., 1915, Ralph Waldo Emerson , Boston: Houghton Mifflin.
Follett, Danielle, 2015, “The Tension Between Immanence and Dualism in Coleridge and Emerson,” in Romanticism and Philosophy: Thinking with Literature , Sophie Laniel-Musitelli and Thomas Constantinesco (eds.), London: Routledge, 209–221.
Friedl, Herwig, 2018, Thinking in Search of a Language: Essays on American Intellect and Intuition , New York and London: Bloomsbury Academic.
Goodman, Russell B., 1990a, American Philosophy and the Romantic Tradition , Cambridge: Cambridge University Press, Chapter 2.
–––, 1990b, “East-West Philosophy in Nineteenth Century America: Emerson and Hinduism,” Journal of the History of Ideas , 51(4): 625–45.
–––, 1997, “Moral Perfectionism and Democracy in Emerson and Nietzsche,” ESQ: A Journal of the American Renaissance , 43: 159–80.
–––, 2004, “The Colors of the Spirit: Emerson and Thoreau on Nature and the Self,” Nature in American Philosophy , Jean De Groot (ed.), Washington, DC: Catholic University of America Press, 1–18.
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–––, 2015, American Philosophy Before Pragmatism , Oxford: Oxford University Press, 147–99, 234–54.
–––, 2021, “Transcendentalist Legacies in American Philosophy,” Handbook of American Romanticism, Philipp Löffler, Clemens Spahr, Jan Stievermann (ed.), Berlin and Boston: Walter de Gruyter, 517–536.
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–––, 2007, The Transcendentalists , Athens: University of Georgia Press.
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–––, 1992, Poetry and Pragmatism , Cambridge, MA.: Harvard University Press.
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Self-Reliance

Ralph waldo emerson, ask litcharts ai: the answer to your questions.

Ralph Waldo Emerson is one of the central figures associated with the American philosophical and literary movement known as transcendentalism. Transcendentalism thrived during the late 1830s to the 1840s in the US and originated with a group of thinkers in New England that included Emerson. The transcendentalists believed that the US needed reformation in its religion, arts, higher education, and culture. Emerson’s “Self-Reliance” is one of the most important statements of transcendentalist beliefs and how they apply to everyday life.

In Emerson’s transcendentalism, the individual is the supreme source of truth because the universe (or “Oversoul”) is inside each individual, and each individual is a part of the universe, just as nature is. Emerson further argues that there is an underlying unity to everything, including the individual, and that seeing the parts of the universe as separate from the individual is nothing more than a bad habit. That is why Emerson sees “children, babes, and brutes” as being “pretty oracles nature yields”—he means that they are not yet in the habit of seeing themselves as separate from everything around them.

Emerson therefore believes that the search for truth should always start with contemplation of the individual self and nature . He posits that when the individual engages in self-contemplation, they come to understand that the individual isn’t separate from all parts of the universe but is instead “one with them, and proceeds obviously from the same source whence their life and being also proceed.” Emerson also argues that because all of creation is simply a reflection of an underlying truth, contemplating the individual is a very good shortcut to understanding the truth of existence. He believes that if each individual can just pay close enough attention to themselves and ignore the noise of other individuals and the senses, they will eventually understand that “we lie in the lap of immense intelligence, which makes us receivers of its truth and organs of its activity. When we discern justice, when we discern truth, we do nothing of ourselves, but allow a passage to its beams.”

Emerson’s definition of the self-reflection needed to find this truth is very specific. He is careful to make clear that self-reflection is not merely intellectual, in the sense that it applies only to the individual reflecting on their own personal thoughts. While he certainly does believe that the individual should reflect on thoughts and ideas, Emerson explicitly makes clear that self-reflection also involves simply listening to one’s instincts. In other words, he sees the individual’s intuition as also containing the individual’s truth. In fact, as Emerson puts it, intuition is the “primary wisdom... whilst all later teachings are tuitions.” Ultimately, Emerson’s guidelines for the practice of self-reflection can be summed up in his famous saying: “Trust thyself: every heart vibrates to that iron string.” He insists that the individual can only find truth within themselves — their whole self, in their conscious thoughts and deeper intuitions — and that only by “trusting thyself” can they access that truth. This idea is the foundation of Emerson’s concept of self-reliance.

This philosophy was a radical departure for the time, and in conflict with traditional thought and society . In fact, Emerson specifically argues against the prevailing beliefs by stating that truth cannot be found in either the conventional morality of mass culture or in institutions, such as the church or government, because they discourage the individual from contemplating the self. Emerson argues that, instead, the individual can only find the truth by paying attention to their own mind and intuition. To Emerson, then, it is solitude, rather than the company of others, that is most conducive to the discovery of the truth. Being able to hear one’s inner voice, despite the influence of society, is what makes a person great.

But Emerson is under no illusion that hearing one’s inner voice is easy. When Emerson states that “A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages,” he is pointing out two related but distinct things. First, he is stating that the individual’s own insights and intuitions are more valuable and contain more truth than any of the received wisdom from society, and second, he is acknowledging that each individual has to learn this for himself. In other words, Emerson is admitting that such trust in oneself takes effort and is attained only through practice.

He also argues that the institutions and thinkers that most people assume serve as sources of truth are not truly such sources; upon examination, Emerson says, important religious and ethical moments in history are always the result of specific individuals. He claims that “[a]n institution is the lengthened shadow of one man; as, the Reformation, of Luther; Quakerism, of Fox; Methodism, of Wesley; Abolition, of Clarkson. Scipio, Milton called ‘the height of Rome’; and all history resolves itself very easily into the biography of a few stout and earnest persons.” The individual’s influence underlies what eventually became the institution.

Emerson goes a step further by arguing that the institutions themselves and society as a whole can in fact serve as impediments to finding truth. Society actively reduces the likelihood of an individual accessing their own internal truth. As he puts it: intuition and insight “are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world.” Society, in Emerson’s transcendentalist view, is a force that the individual must escape in order to gain access to truth.

Transcendentalism ThemeTracker

Transcendentalism Quotes in Self-Reliance

Trust thyself: every heart vibrates to that iron string.

Nonconformity, Morality, and Individual Greatness Theme Icon

Whoso would be a man must be a nonconformist.

A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do.

We denote this primary wisdom as Intuition, whilst all later teachings are tuitions.

We lie in the lap of immense intelligence, which makes us receivers of its truth and organs of its activity.

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Wall of the Wise

Trust Yourself: Emerson’s Self-Reliance The Buddha of the West's greatest essay

Emerson’s essay Self-Reliance was one of the first pieces of philosophy I ever read. And it was one of those fortuitous encounters that shaped my life in many ways. I first read it as a teenager at a crossroads in life; it was a time when big decisions about the future had to be made and Self-Reliance gave me the self-belief to dream more audaciously than my timid heart was temperamentally accustomed to.

It’s been a good few years since I sat down and went through the whole thing and so when I sat down recently and did just that I found myself blown away once again by this rhetorical masterpiece. If you’ve never read it I would recommend sitting down for five minutes and reading the first few paragraphs ( link to full essay ).

It’s an absolutely sublime bit of work and reading it today I can see how much it has coloured my worldview and shaped who I am. I don’t think of it that often anymore (except when certain lines from it bubble up to the front of my consciousness now and again) but, just as your average modern European doesn’t give much thought to the Ancient Greeks, there’s an archaeology of the soul whereby even things forgotten continue to shape us whether we are aware of them or not.

Reading it has yet again filled me with inspiration. Everything that I mean and everything that I feel with the words living philosophy is embodied in this essay. I can see foreshadowings of what Emerson would call The Living Philosophy’s “long foreground” in this essay. The inspiration was no doubt helped along this time by the more recently acquired knowledge that Emerson’s work was a pivotal influence on Nietzsche.

Obviously this time I had another intention when reading it as well and that was with the eye of a communicator. I was reading it with an eye to its essence with an eye to what it is about, how it unfolds, and why it is so amazing. And being quite a floral rhetorical piece rather than an argument made up of a series of propositions I actually had a bit of difficulty unearthing the structure.

I could go down a whole rabbit hole on this — it’s something I’ve thought about quite a lot recently with books and with all reading — the not so obvious art of how to read a book well. This time I thought I’d play with a lens that I picked up from my recent dabblings in Continental Philosophy and that is the idea of binary oppositions — essentially pairs of opposites — something I imagine we’ll be exploring in much more depth when we start talking about Derrida.

So I began looking for the binary oppositions in Emerson’s piece and I can only recommend this approach highly enough because it unlocked the whole essay for me. I could now see the things that Emerson valued both in their hallowed haloed form and in their shadow vice form. And so I thought that this might make an interesting way of approaching this essay of essays: through the medium of the binary oppositions that show what Emerson truly values. So this article is going to be an exploration of Emerson’s work through the lens of these binaries: greatness vs. meanness; the aboriginal self vs society; the dead past vs. the eternal present; and self-reliance vs. conformity.

Greatness vs. Meanness

A good binary opposition to start with that really sets the scene is Emerson’s dichotomy between greatness and meanness — or to use Nietzsche’s preferred term mediocrity. What the “great” value of Self-Reliance is seeking to bring about is the state of greatness. Emerson is concerned with the great people of history and he is encouraging us loyal readers to rise above the inertia of mediocrity and to attain the levels of human greatness.

The kind of people he has in mind aren’t just sages but statesmen, generals scientists and mystics. There’s Jesus and Socrates, Napoleon and Scipio, Pythagoras, Newton, Emmanuel Swedenborg, Diogenes, Zoroaster Washington, and Caesar.

These are all great individuals who left an indelible mark on the world. It wasn’t through the force of pen or sword that they did so but through the force of character. They were all self-reliant individuals who broke free from the gravity of society and were true to their inner genius. Emerson calls us to rise to the heights that are possible of humanity and to count ourselves among the greats rather than succumbing to the inertia of mediocrity.

Self vs Society

Evening on Karl Johan Street by Edvard Munch (via Wikimedia: Public Domain)

The second key binary opposition is between society and what Emerson calls the aboriginal Self.

This aboriginal self is the source of all genius, it is the source of virtue and of life. This source Emerson tells us can be called Spontaneity, Instinct or Intuition (after which “all later teachings are tuitions”).

So self-reliance then isn’t a reliance on a simple ego it’s not about becoming selfish. On the contrary Emerson tells us that the key trait of self-reliance is obedience and faith. It is following the course of this inner wisdom. He writes that he “Who has more obedience than I masters me, though he should not raise his finger.”

This following the self then isn’t about forcing our will on the world but it is to “allow a passage to its beams.” For those who have studied Jung , this immediately brings to mind his conception of the Self – the centre of consciousness around which our ego is to orbit and to be obedient to.

Over against this noble oversoul is Society. Society is Emerson’s big demon in Self-Reliance . It’s everything that the aboriginal self is not. For all the lightness of the aboriginal self, society is the darkening cheapening force in human life.

Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater.

Under the influence of society, we tow the line of the shoulds and should nots. We become blinker-eyed members of “communities of opinion”. Society tames the genius of individuals who step out of line with what the mainstream says and greet the genius with sour faces but Emerson tells us “the sour faces of the multitude, like their sweet faces, have no deep cause, but are put on and off as the wind blows and a newspaper directs.”

Under the influence of society all of our virtues are impotent. The virtues of those allied to society are “penances” — it’s not something that bubbles up from within, it’s not an expression of this soul or spirit but something that is extorted, something done out of guilt.

This capitulation to society’s demands “scatters your force” and we are left muddied shadows of ourselves.

The Dead Past and the Eternal Present

The Garden of Death by Hugo Simberg (via Wikimedia: Public Domain)

Connected to this society/self opposition is the binary opposition between the present and the past. The past is what society is loyal to. It wants us to respect the status quo – the way things are, the way the Bible tells us, or that the various authorities tell us.

“But the man in the street, finding no worth in himself which corresponds to the force which built a tower or sculptured a marble god, feels poor when he looks on these. To him a palace, a statue, or a costly book have an alien and forbidding air, much like a gay equipage, and seem to say like that, “Who are you, Sir?””

But Emerson reminds us that they are nothing without us.

“they all are his, suitors for his notice, petitioners to his faculties that they will come out and take possession. The picture waits for my verdict; it is not to command me, but I am to settle its claims to praise.”

This is what Emerson encourages most in us. It is being true to the voice of that aboriginal self and that can only happen in the present because it is not only the ancient authorities and the status quo that holds us in chains but it is our own past. In one of the lines from the essay that has stuck with me throughout the years he writes that:

“A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Speak what you think now in hard words and tomorrow speak what tomorrow thinks in hard words again, though it contradict every thing you said to-day.”

This encouragement towards truth and integrity ties in with the divine spirit that the aboriginal self is tied up with. This spirit “shoves Jesus and Judas equally aside”. The great individual “belongs to no other time or place”. The roses under his window make:

“no reference to former roses or to better ones; they are for what they are; they exist with God to-day. There is no time to them. There is simply the rose; it is perfect in every moment of its existence.”

The truth is not something revealed millennia ago in the Bible or the Upanishads or any other sacred text. The truth – the divine spirit – disdains time. It is always in the present it is always here and now.

The past is dead. The present is where life always is:

“This one fact the world hates; that the soul becomes; for that forever degrades the past”

And so Emerson tells us to shun the words in the books, to shun the words of authorities and to attune ourselves to this inner voice to what our heart tells us to do. Following the course of this inner star you may appear inconsistent to those around you — today you are doing this and the next day you are onto something else. But, in an image that has been lodged in my mind since I first read Self-Reliance Emerson writes:

“The voyage of the best ship is a zigzag line of a hundred tacks. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself and will explain your other genuine actions.”

Self-Reliance vs Conformity

All of which brings us to the central opposition of the text: Self-Reliance vs Conformity. Your conformity to Society’s demands “explains nothing” “But do your work, and I shall know you.”

In yet another story from Self-Reliance that has stayed with me over the years, and one of my favourite from any book, Emerson tells the story of a response he gave to an advisor of his who was trying to as he puts it importune him with the dear old doctrines of the church.

“‘On my saying, “What have I to do with the sacredness of traditions, if I live wholly from within?’ my friend suggested—‘But these impulses may be from below, not from above.’ I replied, ‘They do not seem to me to be such; but if I am the Devil’s child, I will live then from the Devil.’”

Which he follows up with the kicker:

“No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution; the only wrong what is against it.”

This is Self-Reliance in a nutshell. It is setting aside what Society tells you to do. It is to put on a sour face if needs be and to above all be true to your principles – to honour truth above all things, to esteem what is right above the principles of those around you and to have “no law above truth’s”.

This is the way to genius. This is the way to greatness. It is to quieten the voices outside of you—to disengage from those external voices and to tune in to the inner Muse, to the aboriginal self, to the drumbeat of your own soul which may guide you hither and thither but there is a purpose in all the wandering. As Tolkien wrote ‘not all who wander are lost’.

In our modern civilised world Emerson sees that we are “afraid of truth, afraid of fortune, afraid of death, and afraid of each other.” But the greats — the self-reliant individuals embrace “the rugged battle of fate, where strength is born” and rather than dwelling on the past they walk abreast with their days.

And so Emerson tells us to go swim in the “internal ocean” and stop going to society to “beg a cup of water.”

In summary then Self-Reliance is a call for each of us to embrace our potential and to live fearlessly in obedience to our highest and deepest nature. It’s about setting aside the voices of the masses and past and to start living according to truth.

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Self-Reliance

Throughout his life, Ralph Waldo Emerson kept detailed journals of his thoughts and actions, and he returned to them as a source for many of his essays. Self-reliance is all that it sounds like plus considerably more. Learn from one of the greatest writers and poets in American history. His most famous work, Ralph Waldo Emerson's Self-Reliance can truly change your life for the better.

More About Self-Reliance

What is Ralph Waldo Emerson's most famous quote?

Ralph Waldo Emerson is widely regarded as one of the most influential figures in American literary history. He was a philosopher, essayist, and poet who lived during the 19th century. His most famous quote is " Self-reliance is the foundation of a prosperous society." This quote is often cited as a cornerstone of Emerson's philosophy, which emphasized individualism, self-sufficiency, and the importance of following one's own path in life. This message continues to inspire and resonate with people around the world, making it one of the most enduring and memorable quotes in American literary history.

What is Emerson's most famous essay?

Ralph Waldo Emerson is most famous for his essay " Self-Reliance. " This essay, first published in 1841, outlines Emerson's philosophy of individualism and self-reliance, and it remains one of his most widely read and influential works. In " Self-Reliance ," Emerson argues that people should trust their own instincts and ideas, rather than blindly following the opinions and beliefs of others. He writes that people should cultivate their own inner voice, and that this inner voice is the key to true happiness and fulfillment. The essay is considered a classic of American literature, and its message continues to be relevant and inspiring to people around the world.

What are Ralph Waldo Emerson's most famous poems?

Ralph Waldo Emerson was a renowned poet and writer, and several of his poems have become well-known and widely celebrated. Some of his most famous poems include " Concord Hymn ," which he wrote to commemorate the Battle of Concord during the American Revolution, " Each and All ," a meditation on the interconnections between all things, and " Brahma ," a celebration of the unity of all things in the universe. Emerson's poetry is characterized by its use of rich and descriptive language, its philosophical themes, and its focus on individualism and self-reliance . His poems remain popular and widely read today, and they continue to inspire and influence people around the world.

What inspired Ralph Waldo Emerson to write?

Ralph Waldo Emerson was inspired to write by a variety of factors, including his experiences as a young man, his philosophical beliefs, and his interest in exploring the relationship between the individual and society. One of the most significant influences on Emerson's writing was his growing sense of disillusionment with traditional religious and cultural institutions. He saw these institutions as stifling and oppressive, and he felt that people were being denied the freedom to think and act for themselves. In response to this, Emerson began to develop a philosophy of individualism and self-reliance , and he sought to share this philosophy through his writing. Through his essays, poems, and lectures, he sought to inspire others to embrace their own inner voice and to live their lives according to their own values and beliefs.

What influenced Ralph Waldo Emerson?

Ralph Waldo Emerson was influenced by a wide range of factors, including his personal experiences, philosophical ideas, and cultural and historical events. Some of the most significant influences on his work include his exposure to the ideas of Transcendentalism, a philosophical and cultural movement that sought to bridge the gap between the individual and the divine. He was also inspired by his travels in Europe, where he was exposed to the works of leading European philosophers and poets. Additionally, Emerson was deeply influenced by the religious and cultural institutions of his time, and he sought to challenge and reject many of the traditions and beliefs that he saw as stifling and oppressive. These various influences helped shape his unique philosophy of individualism and self-reliance , which he sought to share with others through his writing.

What are 3 significant things about Emerson?

Ralph Waldo Emerson was a highly influential figure in American literary and cultural history. Here are three significant things about him:

Philosophical Thought: Emerson was a central figure in the Transcendentalist movement, which emphasized the importance of individual experience and the power of the human spirit to understand the world. His writing reflects these beliefs and encourages readers to trust their own instincts and ideas.

Literary Legacy: Emerson was a prolific writer, producing a large body of work that includes essays, poems, and lectures. His writing remains widely read and highly regarded today, and he is considered one of the most important American writers of the 19th century.

Cultural Influence: Beyond his literary achievements, Emerson also had a significant impact on American culture. His ideas about individualism and self-reliance have been widely influential, and they continue to shape our understanding of American values and ideals. Additionally, he was a prominent public speaker and a leading figure in the intellectual and cultural life of his time.

What is Ralph Emerson's motto?

Ralph Waldo Emerson's motto, or personal philosophy, can be best summed up by his famous quote, " Self-reliance is the foundation of a prosperous society." This quote reflects Emerson's belief in the importance of individualism and self-reliance, and it encapsulates the central themes that he explored in his writing. In Emerson's view, people should trust their own instincts and ideas, rather than blindly following the opinions and beliefs of others. He believed that this inner voice is the key to true happiness and fulfillment, and that it is the foundation of a prosperous and harmonious society. This message continues to inspire and resonate with people around the world, and it remains one of Emerson's most enduring and memorable contributions to American literary and cultural history.

What is Ralph Waldo Emerson most known for?

Ralph Waldo Emerson is most widely known for his contributions to American literature and cultural history as a writer, poet, and philosopher. He is considered one of the most important American writers of the 19th century, and his essays, poems, and lectures have had a profound impact on American intellectual and cultural life. Emerson is best known for his philosophy of individualism and self-reliance, which he expounded upon in works such as " Self-Reliance " and " Nature ." These works argue that people should trust their own instincts and ideas, and that this inner voice is the key to true happiness and fulfillment. Through his writing, Emerson sought to inspire others to embrace their own individuality and to live their lives according to their own values and beliefs. His legacy continues to be celebrated and studied today, and he remains one of the most widely read and influential writers in American literary history.

What type of people did Emerson gather around him?

Throughout his life, Ralph Waldo Emerson was associated with a wide-ranging group of people from various walks of life and intellectual disciplines. Some of the individuals who gathered around him included fellow writers, poets, philosophers, and artists, as well as intellectuals, reformers, and political activists. These individuals were drawn to Emerson's ideas about individualism and self-reliance , and many of them were influenced by his philosophy in their own work.

What is Emerson's theory?

Ralph Waldo Emerson is best known for his theory of individualism and self-reliance , which he expounded upon in his essays, poems, and lectures. At its core, this theory holds that people should trust their own instincts and ideas, rather than blindly following the opinions and beliefs of others.

According to Emerson, the inner voice is the key to true happiness and fulfillment, and it should be the guiding force in people's lives. His theory of individualism and self-reliance continues to be widely studied and celebrated today, and it remains one of his most enduring contributions to American literary and cultural history.

What type of poetry is Ralph Waldo Emerson known for?

Ralph Waldo Emerson is best known for his contributions to American literature as an essayist and philosopher, but he also wrote several influential works of poetry. He is particularly known for his lyrical and contemplative poems that reflect his philosophy of individualism and self-reliance .

Emerson's poetry is characterized by its focus on nature, spirituality, and the human experience, and it often explores the relationship between the self and the universe. His poems are notable for their vivid and evocative language, their spiritual themes, and their celebration of individual freedom and self-expression.

Some of Emerson's most famous poems include "Each and All," "The Rhodora," "Concord Hymn," and "Brahma." These works continue to be widely read and celebrated today, and they remain an important part of American literary and cultural history. Through his poetry, Emerson sought to inspire others to embrace their own individuality and to find their own path to happiness and fulfillment.

Why was Ralph Waldo Emerson important to Transcendentalism?

Ralph Waldo Emerson was a key figure in the Transcendentalist movement, which was a major intellectual and cultural movement that emerged in New England in the early 19th century. Transcendentalism was characterized by a focus on individualism, self-reliance, and the power of the individual spirit, and it sought to challenge traditional religious, social, and political beliefs and institutions.

Emerson was one of the leading voices of the movement, and he was known for his essays, poems, and lectures, which expounded upon his ideas about individualism, self-reliance, and the power of the individual spirit. Through his writing and speaking, he sought to inspire others to embrace their own individuality and to live their lives according to their own values and beliefs.

Emerson's contributions to Transcendentalism were significant, as he helped to define the movement and to shape its intellectual and cultural influence. He was a major influence on other leading Transcendentalists , such as Henry David Thoreau, Margaret Fuller, and Bronson Alcott, and his ideas and writings continue to be widely studied and celebrated today.

Overall, Ralph Waldo Emerson's contributions to Transcendentalism were essential in shaping the movement's intellectual and cultural impact, and he remains one of the most important and influential figures in American literary and cultural history.

Popular Collections

Lectures / Biographies

This section includes the lectures given by Ralph Waldo Emerson and also includes various biographies on his life and those close to Emerson. The Sovereignty of Ethics and Mary Moody Emerson are included.

More Lectures

Early Emerson Poems

This section covers poems written early in Emerson’s career which some are not widely known. Fifty poems are available, including The Rhodora.

Uncollected Prose

This is a collection of writings, addresses, essays, and reviews by Emerson. Included are his famous works, The Last Supper.

The section does not cover the history and life of Emerson and his writings, but rather his work entitled “History.”

More About Histroy

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"The greatest glory in living lies not in never falling, but in rising every time we fall." That quote has been inspirational to me and my business. I've taken risks and fallen, but I always get back up stronger than before. Matt Gallant BiOptimizers

The wisdom that is Emerson has been a strong impact on my career and in my roles as a father and husband. His advice is timeless. "Self Reliance" was the first work of Emerson's that I read and I still read it every year. Ron Halversen

I read Emerson's Self Reliance as a teen for English class. It didn't click for me at the time, but as I got older I found myself remembering bits and pieces. It's been a sort of backbone to my adult life that I've returned to again and again when I needed (self) guidance. Melissa Anderson

I recently attended an important dinner meeting with a potential new client. I reminded myself to be calm, watch my non-verbal cues and maintain eye contact. I learned these important items when reading Ralph Waldo Emerson's "The Conduct of Life". The essay emphasized the importance of "Behavior" and to celebrate "the wonderful expressiveness of the human body". Heather Paige Diet Food Delivery Service

"To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment." To think Emerson uttered these words nearly two centuries ago and yet it is the perfect advice for today's youth." Alyssa Gonzalez TLC Graduate Credits

Emerson's advice, "Every man is a consumer, and ought to be a producer," is even more important in today's wealth-driven economy. Being a producer ensures your family's security and comfort even after you are gone." Ashley Haigh Carpet Tiles UK

"Do not go where the path may lead, go instead where there is no path and leave a trail." Every business owner would be wise to heed Emerson's words." Caleb Hunter PuppyWire

There is no human alive could not appreciate the magnitude of living life free from all that we tightly wind ourselves. This freedom comes from the writings of Ralph Waldo Emerson. Mark Mason Mark Mason

What I remember most about Emerson is he said not to worry about what has happened in the past, or what may happen in the future, but focus on that which dwells deep within you. Derek Mills Shoptimized

A year has not gone by since I left college that I have not read Emerson’s essay, Self Reliance. I have instilled Emerson’s wisdom on my daughter, family, and friends. Jeff Greenfield

My grandfather told me when I was young that instead of following the path of others, I should go where my heart took me. For me to leave a trail for others to follow. I learned years later it was a quote from Emerson. Todd Chism

People Influenced By Emerson

Henry David Thoreau

Henry David Thoreau was an American essayist, a poet, philosopher, abolitionist, naturalist, tax resister, development critic, surveyor, and historian. His well-known essays were Civil Disobedience and Life Without Principle.

Amos Bronson Alcott

Amos Bronson Alcott (1799–1888) was an American teacher, writer, philosopher, and reformer. As a key figure in the transcendentalist movement, his work and ideas were deeply interwoven with the broader currents of 19th-century American intellectual and social life. Born in Wolcott, Connecticut, Alcott pursued education and self-improvement with a passion that would define much of his life and career. Alcott’s educational philosophy was progressive and innovative. He advocated for a model of education that emphasized personal growth, moral development, and the cultivation of the imagination rather than rote memorization or strict discipline. This led him to found the Temple School in Boston, where he implemented his ideas. Although the school…

Stanley Cavell

Stanley Cavell (1926–2018) was an American philosopher renowned for his work in aesthetics, ethics, and the philosophy of language and for his contributions to the interpretation of Wittgenstein, Heidegger, and Thoreau. Cavell’s academic career was primarily associated with Harvard University, where he taught for over three decades and impacted contemporary American philosophy. Born in Atlanta, Georgia, Cavell was raised in Sacramento, California. He pursued an undergraduate degree in music at the University of California, Berkeley, before shifting his focus to philosophy, where he found his true calling. Cavell earned his Ph.D. from Harvard, later joining the faculty, influencing generations of students and scholars through his teaching and writing. Cavell’s philosophical…

Ellen Louisa Tucker

Ellen Louisa Tucker (1811–1831) was not a public figure or philosopher in her own right but is remembered primarily for her profound influence on Ralph Waldo Emerson, the American transcendentalist philosopher, essayist, and poet. Born in Concord, New Hampshire, Ellen was known for her beauty, vivacity, and profoundly religious nature. Her life was tragically short, but her impact, particularly on Emerson, was significant and enduring. Ellen and Emerson’s relationship began in 1827, culminating in their marriage in 1829 when Ellen was just 18 years old. Their time together was brief, as Ellen suffered from tuberculosis and died less than two years after their marriage, in February 1831, at the age…

Margaret Fuller

Margaret Fuller was a women’s rights advocate associated with the American transcendentalism movement. She was also an American journalist. Her given name was Sarah Margaret Fuller Ossoli.

Friedrich Nietzsche

Friedrich Nietzsche (1844–1900) was a German philosopher, cultural critic, poet, philologist, and a profound influencer of modern intellectual thought. His work is known for its radical questioning of the value and objectivity of truth, its critique of religion and morality as understood in the traditional sense, and its exploration of the concept of the “will to power.” Nietzsche’s philosophy delves into the complexities of existence, the nature of power, and the potential for individual transcendence by creating one’s own values instead of relying on the values of others. Key works of Nietzsche include “Thus Spoke Zarathustra” (1883-1885), a philosophical novel that introduces the idea of the Übermensch, or “Overman,” as…

Thomas Carlyle

Thomas Carlyle (1795–1881) was a Scottish philosopher, satirical writer, essayist, historian, and teacher during the Victorian era. Known for his sharp critique of democracy, industrialization, and the spiritual malaise of his time, Carlyle became one of the most influential thinkers of the 19th century. His work is characterized by a profound, often pessimistic, reflection on society and a strong advocacy for heroic leadership and individual moral integrity. Carlyle’s significant contributions include his essay “Sartor Resartus” (1833-1834), a satirical work that presents a philosophy of clothes as a metaphor for the human condition and societal values. His magnum opus, “The French Revolution: A History” (1837), is a dramatic and detailed account…

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Ralph Waldo Emerson was born

Ralph Waldo Emerson was born in Boston, Massachusetts, on May 25, 1803.

The American Scholar

'The American Scholar' was a speech given by Ralph Waldo Emerson on August 31, 1837.

The Harvard Divinity School Address

Ralph Waldo Emerson delivered this speech before the Senior Class in Divinity College, Cambridge in July 15, 1838.

The Over Soul

There is a difference between one and another hour of life, in their authority and subsequent effect.

Those who are esteemed umpires of taste, are often persons knowledge of admired pictures or sculptures.

Nominalist and Realist

I cannot often enough say, that a man is only a relative and representative nature. Each is a hint of the truth.

Ruth Haskins Emerson

The mother of Ralph Waldo Emerson was born on 9 Nov 1768 Boston, Suffolk County, Massachusetts.

Lidian Jackson Emerson

She was the second wife of Ralph Waldo Emerson, America's best known and best-loved essayist, lecturer, poet in 19th-century.

The Harvard University Press

Collected Works of Ralph Waldo Emerson, History, Biography, Nature, Addresses, and Lectures

Princeton University Press

Princeton University Press published a book on Ralph Waldo Emerson named Emerson: The Roots of Prophecy.

University of Chicago Press

University of Chicago Press published a journal -Rethinking Self-Reliance: Emerson on Mobbing, War, and Abolition.

Boston Public Latin School

Ralph Waldo Emerson received his early education at home would serve him well in school.

Edward Waldo Emerson

(1844-1930) Was a physician, writer, and lecturer. Lived in Concord, Massachusetts most of his life. Was the youngest son of Ralph Waldo Emerson and Lydian Jackson Emerson (second wife). Educated at Harvard and graduated in 1866. He went to Harvard Medical School and graduated in 1874. His medical practice was in Concord until 1882 when his inheritance was delivered and decided to retire.

Ralph Waldo Emerson - American author, poet, philospher, and essayist, This site is dedicated to the memory of my late father, Emerson West, who was named after Ralph Waldo Emerson. The man I am today reflects the influence of my father and the life teachings of Emerson.

Research the collective works of Ralph Waldo Emerson. Read More Essay

Emerson's most famous work that can truly change your life. Check it out

America's best known and best-loved poems. More Poems

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Self-Reliance
The essay "Self-Reliance," written by Ralph Waldo Emerson, is, by far, his most famous piece of work. Emerson, a Transcendentalist, believed focusing on the purity and goodness of individualism and community with nature was vital for a strong society. Transcendentalists despise the corruption and conformity of human society and institutions.
PDF Self-Reliance
Self-reliance is its aversion. It loves not realities and. creators, but names and customs. Whoso would be a man must be a nonconformist. He who would gather immortal palms. must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind.
Self-Reliance
Self-Reliance. Ralph Waldo Emerson 's essay called for staunch individualism. " Self-Reliance " is an 1841 essay written by American transcendentalist philosopher Ralph Waldo Emerson. It contains the most thorough statement of one of his recurrent themes: the need for each person to avoid conformity and false consistency, and follow his or her ...
Self-Reliance Full Text and Analysis
Self-Reliance. Ralph Waldo Emerson's essay "Self-Reliance" embodies some of the most prominent themes of the transcendentalist movement in the 19th century. First published in 1841, "Self-Reliance" advocates for individualism and encourages readers to trust and follow their own instincts and intuition rather than blindly adhere to the ...
A Summary and Analysis of Ralph Waldo Emerson's 'Self-Reliance'
By Dr Oliver Tearle (Loughborough University) 'Self-Reliance' is an influential 1841 essay by the American writer and thinker Ralph Waldo Emerson (1803-82). In this essay, Emerson argues that we should get to know our true selves rather than looking to other people to fashion our individual thoughts and ideas for us. Among other things, Emerson's…
Self-Reliance by Ralph Waldo Emerson Plot Summary
Emerson opens his essay with three epigraphs that preview the theme of self-reliance in the essay. He then begins the essay by reflecting on how often an individual has some great insight, only to dismiss it because it came from their own imagination. According to Emerson, we should prize these flashes of individual insight even more than those of famous writers and philosophers; it is the ...
PDF Ralph Waldo Emerson SELF-RELIANCE
Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.
About Self-Reliance
Throughout his life, Emerson kept detailed journals of his thoughts and actions, and he returned to them as a source for many of his essays. Such is the case with "Self-Reliance," which includes materials from journal entries dating as far back as 1832. In addition to his journals, Emerson drew on various lectures he delivered between 1836 and ...
Self-Reliance
Self-Reliance, essay by Ralph Waldo Emerson, published in the first volume of his collected Essays (1841). Developed from his journals and from a series of lectures he gave in the winter of 1836-37, it exhorts the reader to consistently obey "the aboriginal self," or inner law, regardless of institutional rules, popular opinion, tradition, or other social regulators.
Self-Reliance Summary
Self-Reliance Summary " Self-Reliance" by Ralph Waldo Emerson is an 1841 essay about the importance of pursuing one's own thoughts and intuitions, rather than adhering to public norms. Emerson ...
Essays: First Series (1841)
Self-Reliance - Summary & Full Essay - Ralph Waldo Emerson. In "Self-Reliance," philosopher Ralph Waldo Emerson argues that polite society has an adverse effect on one's personal growth. Self-sufficiency, he writes, gives one the freedom to discover one'strue self and attain true independence. Read about Emerson Self Reliance Summary.
Self-Reliance by Ralph Waldo Emerson (Poem + Analysis)
Ralph Waldo Emerson's 'Self-Reliance' stands out in 19th-century poetry for its transcendentalist philosophy, emphasizing individualism and intuition. While many poets of the time adhered to structured forms and traditional themes, Emerson's essay-poem challenges conventions. His focus on self-trust and spiritual connection aligns with broader ...
The Essay on Self-reliance : Ralph Waldo Emerson
The Essay on Self-reliance by Ralph Waldo Emerson. Publication date 1908 Publisher Roycrofters Collection americana Book from the collections of Harvard University Language English. Book digitized by Google from the library of Harvard University and uploaded to the Internet Archive by user tpb.
The Project Gutenberg eBook of Essays, by Ralph Waldo Emerson
These principles of life can all be enumerated in twenty words—self-reliance, culture, intellectual and moral independence, the divinity of nature and man, the necessity of labor, and high ideals. [8] Emerson spent the latter part of his life in lecturing and in literary work.
Ralph Waldo Emerson
Ralph Waldo Emerson. An American essayist, poet, and popular philosopher, Ralph Waldo Emerson (1803-82) began his career as a Unitarian minister in Boston, but achieved worldwide fame as a lecturer and the author of such essays as "Self-Reliance," "History," "The Over-Soul," and "Fate.". Drawing on English and German ...
Transcendentalism Theme in Self-Reliance
Transcendentalism Theme Analysis. LitCharts assigns a color and icon to each theme in Self-Reliance, which you can use to track the themes throughout the work. Ralph Waldo Emerson is one of the central figures associated with the American philosophical and literary movement known as transcendentalism. Transcendentalism thrived during the late ...
PDF Ralph Waldo Emerson, Self Reliance (1840)
Ralph Waldo Emerson, Self Reliance (1840) Ralph Waldo Emerson (1801-1882) was the animating genius behind American Transcendentalism. He derived his outlook on life from a variety of sources—classical philosophy, German idealism, English romanticism, Oriental mysticism, and New England Puritanism—but he also learned much from his personal ...
Trust Yourself: Emerson's Self-Reliance
Emerson's essay Self-Reliance was one of the first pieces of philosophy I ever read. And it was one of those fortuitous encounters that shaped my life in many ways. I first read it as a teenager at a crossroads in life; it was a time when big decisions about the future had to be made and Self-Reliance gave me the self-belief to dream more audaciously than my timid heart was temperamentally ...
Essays by Ralph Waldo Emerson by Ralph Waldo Emerson
Essays by Ralph Waldo Emerson by Ralph Waldo Emerson. Read now or download (free!) Choose how to read this book Url Size; ... Self-reliance -- Friendship -- Heroism -- Manners -- Gifts -- Nature -- Shakespeare; or, The poet -- Prudence -- Circles -- Notes. Language: English: LoC Class: PS: Language and Literatures: American and Canadian ...
EMERSON
Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.
Ralph Waldo Emerson on Self-Reliance and Nonconformity
Self-Reliance by Ralph Waldo Emerson is a classic essay on the importance of nonconformity, individuality, and self-reliance. The ideas contained in the essay provide a much needed antidote against the conforming pressures of our age, as Emerson was a strong believer in the importance of not identifying with the "crowd", and instead staying ...
Ralph Waldo Emerson
Ralph Waldo Emerson is most famous for his essay "Self-Reliance." This essay, first published in 1841, outlines Emerson's philosophy of individualism and self-reliance, and it remains one of his most widely read and influential works. In "Self-Reliance," Emerson argues that people should trust their own instincts and ideas, rather than blindly ...
The essay on self-reliance : Emerson, Ralph Waldo, 1803-1882 : Free
The essay on self-reliance by Emerson, Ralph Waldo, 1803-1882; Roycroft Shop, publisher. Publication date 1908 Topics Self-reliance Publisher East Aurora, N.Y. : The Roycrofters Collection cdl; americana Contributor University of California Libraries Language English. 59 p. : 23 cm

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Ralph Waldo Emerson - American author, poet, philospher, and essayist, This site is dedicated to the memory of my late father, Emerson West, who was named after Ralph Waldo Emerson. The man I am today reflects the influence of my father and the life teachings of Emerson.

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