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Transcendentalism : The American Scholar

Satisfactory Essays

Those Americans who have heard of American Transcendentalism associate it with the writers Ralph Waldo Emerson and his friend Henry David Thoreau. Asked to name things about the group they remember, most mention Emerson’s ringing declaration of cultural independence in his “American Scholar” address at Harvard’s commencement in 1837 and his famous lecture “Self-Reliance,” in which he declared that “to be great is to be misunderstood”; Thoreau’s two-year experiment in self-sufficiency at Walden Pond and his advice to “Simplify! Simplify!”; and the minister Theodore Parker’s close association with the radical abolitionist John Brown. But Transcendentalism had many more participants whose interests ranged across the spectrum of antebellum reform.[1]

To understand it fully, however, one must consider its origins. Transcendentalism’s roots were in American Christianity. In the 1830s young men training for the liberal Christian (Unitarian) ministry chafed at their spiritual teachers’ belief in Christ’s miracles, claiming instead that his moral teachings alone were sufficient to make him an inspired prophet.[2] Similarly, they rejected the widely accepted notion that man’s knowledge came primarily through the senses. To the contrary, they believed in internal, spiritual principles as the basis for man’s comprehension of the world. These formed the basis of the “conscience” or “intuition” that made it possible for each person to connect with the spiritual world. When man thus moved

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