PAL: Perspectives in American Literature - A

Research and Reference Guide - An Ongoing

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Paul P. Reuben
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Chapter 4: American Transcendentalism (AT): A Brief

Introduction
Outside Links: | The Concord Free Public Library | Making of America |
Page Links: | The Assumed, Presumed, or the Self-Identified
Transcendentalists | Basic Assumption and Premises | Correspondence |
Transcendentalism and the American Past | A Brief Chronology of Events |
Basic Tenets of AT | Reasons for the Rise of AT | Transcendental Legacy |
Transcendental Journals | Definitions and Comments | The Women's
Suffrage Movement | Anti-Slavery Movement | The Utopian Movement |
MLA Style Citation of this Web Page |
Site Links: | Chap 4: Index | Alphabetical List | Table Of Contents | Home
Page | May 19, 2009 |

Note: Nineteenth Century American Transcendentalism is not a religion (in

the traditional sense of the word); it is a pragmatic philosophy, a state of
mind, and a form of spirituality. It is not a religion because it does not
adhere to the three concepts common in major religions: a. a belief in a
God; b. a belief in an afterlife (dualism); and c. a belief that this life has
consequences on the next (if you're good in this life, you go to heaven in
the next, etc.). Transcendentalism is monist; it does not reject an afterlife,
but its emphasis is on this life.
The Assumed, Presumed, or the Self-Identified Transcendentalists
The Big Three:
Ralph Waldo Emerson, Henry David Thoreau, and Margaret Fuller.
Others:
Amos Bronson Alcott, Orestes Augustus Brownson, William Ellery
Channing, William Henry Channing, James Freeman Clarke, Charles
Anderson Dana, John Sullivan Dwight, Sarah & Angelina Grimke, Sophia
Peabody-Hawthorne, Frederick Henry Hedge, James Marsh, Theodore
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Parker, Elizabeth Palmer Peabody, George & Sophia Ripley, Jones Very,
and others.
Central Points of Agreement
NOTE : The Transcendentalists, in keeping with the individualistic nature
of this philosophy, disagreed readily with each other. Here are four points
of general agreement:
Basic Assumption:
The intuitive faculty, instead of the rational or sensical, became the means
for a conscious union of the individual psyche (known in Sanskrit as
Atman) with the world psyche also known as the Oversoul, life-force,
prime mover and God (known in Sanskrit as Brahma).
Basic Premises:
1. An individual is the spiritual center of the universe - and in an individual
can be found the clue to nature, history and, ultimately, the cosmos itself.
It is not a rejection of the existence of God, but a preference to explain an
individual and the world in terms of an individual.
2. The structure of the universe literally duplicates the structure of the
individual self - all knowledge, therefore, begins with self-knowledge. This
is similar to Aristotle's dictum "know thyself."
3. Transcendentalists accepted the neo-Platonic conception of nature as a
living mystery, full of signs - nature is symbolic.
4. The belief that individual virtue and happiness depend upon selfrealization - this depends upon the reconciliation of two universal
psychological tendencies:
a. the expansive or self-transcending tendency - a desire to embrace the
whole world - to know and become one with the world.
b. the contracting or self-asserting tendency - the desire to withdraw,
remain unique and separate - an egotistical existence.
This dualism assumes our two psychological needs; the contracting: being
unique, different, special, having a racial identity,ego-centered, selfish,
and so on; the expansive: being the same as others, altruistic, be one of
the human race, and so on.
The transcendentalist expectation is to move from the contracting to the
expansive. This dualism has aspects of Freudian id and superego; the
Jungian shadow and persona, the Chinese ying/yang, and the Hindu
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movement from Atman (egotistic existence) to Brahma (cosmic

existence).
Correspondence
It is a concept which suggests that the external is united with the internal.
Physical or material nature is neutral or indifferent or objective; it is
neither helpful nor hurtful; it is neither beautiful nor ugly. What makes one
give such attributes to nature is that individual's imposition of her/his
temperament or mood or psyche. If I'm feeling lousy, I may dismiss a
gorgeous day; if I'm feeling bright and cheerful then the most dreary of
days becomes tolerable. And so, the Transcendentalists believed that
"knowing yourself" and "studying nature" is the same activity. Nature
mirrors our psyche. If I cannot understand myself, may be understanding
nature will help. Here is Darrel Abel's "take" on this concept:
"Since one divine character was immanent everywhere in nature and in
man, man's reason could discern the spiritual ideas in nature and his
senses could register impressions of the material forms of nature. To man
the subject, nature the object, which shared the same divine constitution
as himself, presented external images to the innate ideas in his soul. "
(American Literature, Vol. 2, 1963, 4-5.)
Transcendentalism and the American Past
Transcendentalism as a movement is rooted in the American past: To
Puritanism it owed its pervasive morality and the "doctrine of divine
light." It is also similar to the Quaker "inner light." However, both these
concepts assume acts of God, whereas intuition is an act of an individual.
In Unitarianism, deity was reduced to a kind of immanent principle in
every person - an individual was the true source of moral light. To
Romanticism it owed the concept of nature as a living mystery and not a
clockwork universe (deism) which is fixed and permanent.
A subtle chain of countless rings
The next unto the farthest brings;
The eye reads omens where it goes,
And speaks all languages the rose;
And, striving to be man, the worm
Mounts through all the spires of form.
- Ralph Waldo Emerson, Nature, 1836
Transcendentalism was a 1. spiritual, 2. philosophical and 3. literary
movement and is located in the history of American Thought as
(a). Post-Unitarian and free thinking in religious spirituality
(b). Kantian and idealistic in philosophy and
(c). Romantic and individualistic in literature.
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| Top | A Brief Chronology of Events

1832 Emerson resigns the ministry of the Unitarian Church - unable to
administer the holy communion.
1836 The annus mirabilis of the movement, during which Emerson
published Nature (the "gospel" of transcendentalism); George Ripley
published Discourses on the Philosophy of Religion; Orestes Brownson
published New Views of Christianity, Society, and Church; Bronson Alcott
published Record of Conversions in the Gospel (based on classroom
discussions in his Temple School in Boston, and provoking severe
criticism); the Transcendental Club, also known as Hedge's Club, met for
the first time.
1837 Emerson delivers his Phi Beta Kappa address on "The American
Scholar" at Harvard, which James Russell Lowell called "an event without
former parallel in our literary annals."
1838 Emerson delivers his Divinity School Address at Harvard which
touched off a great storm in religious circles.
1840 The founding of the Dial, a Transcendental magazine, which "enjoyed
its obscurity," to use Emerson's words, for four years.
1841 The launching of George Ripley's Brook Farm - a utopian
experiment. Hawthorne was a resident there for a short time and wrote
The Blithedale Romance based upon his experience there.
1842 Alcott's utopian experiment at Fruitlands.
1845 Thoreau goes to live at Walden Pond.
1846 Thoreau is put in jail for his refusal to pay poll tax.
1850 Passage of the Fugitive Slave Act. The Transcendentalists found
themselves increasingly involved in abolition of slavery.
1855 Walt Whitman publishes his Leaves of Grass.
1859 Charles Darwin's Origin of Species is published.
1862 Henry David Thoreau dies.
| Top | Basic Tenets of American Transcendentalism
Note : This list must not be considered to be a creed common to all
transcendentalists. It is merely a grouping of certain important concepts
shared by many of them.
1. Transcendentalism, essentially, is a form of idealism.
2. The transcendentalist "transcends" or rises above the lower animalistic
impulses of life (animal drives) and moves from the rational to a spiritual
realm.
3. The human soul is part of the Oversoul or universal spirit (or "float" for
Whitman) to which it and other souls return at death.
4. Therefore, every individual is to be respected because everyone has a
portion of that Oversoul (God).
5. This Oversoul or Life Force or God can be found everywhere - travel to
holy places is, therefore, not necessary.
6. God can be found in both nature and human nature (Nature, Emerson
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stated, has spiritual manifestations).

7. Jesus also had part of God in himself - he was divine as everyone is
divine - except in that he lived an exemplary and transcendental life and
made the best use of that Power which is within each one.
8. "Miracle is monster." The miracles of the Bible are not to be regarded as
important as they were to the people of the past. Miracles are all about us
- the whole world is a miracle and the smallest creature is one. "A mouse
is a miracle enough to stagger quintillions of infidels." - Whitman
9. More important than a concern about the afterlife, should be a concern
for this life - "the one thing in the world of value is the active soul." Emerson
10. Death is never to be feared, for at death the soul merely passes to the
oversoul.
11. Emphasis should be placed on the here and now. "Give me one world
at a time." - Thoreau
12. Evil is a negative - merely an absence of good. Light is more powerful
than darkness because one ray of light penetrates the dark. In other
words, there is no belief in the existence of Satan as an active entity
forcing humans to commit immorality. Humans are good and if they do
immoral acts they do so out of ignorance and by not thinking.
13. Power is to be obtained by defying fate or predestination, which seem
to work against humans, by exercising one's own spiritual and moral
strength. Emphasis on self-reliance.
14. Hence, the emphasis is placed on a human thinking.
15. The transcendentalists see the necessity of examples of great leaders,
writers, philosophers, and others, to show what an individual can become
through thinking and action.
16. It is foolish to worry about consistency, because what an intelligent
person believes tomorrow, if he/she trusts oneself, tomorrow may be
completely different from what that person thinks and believes today. "A
foolish consistency is the hobgoblin of little minds." - Emerson
17. The unity of life and universe must be realized. There is a relationship
between all things.
18. One must have faith in intuition, for no church or creed can
communicate truth.
19. Reform must not be emphasized - true reform comes from within.
Reasons for the Rise of American Transcendentalism
There was no one precise "cause" for the beginning of Transcendentalism.
According to Paul Boller, chance, coincidence and several independent
events, thoughts and tendencies seemed to have converged in the 1830s
in New England. Some of these were:
1. The steady erosion of Calvinism.
2. The progressive secularization of modern thought under the impact of
science and technology.
3. The emergence of a Unitarian intelligentsia with the means, leisure, and
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training to pursue literature and scholarship.

4. The increasing insipidity and irrelevance of liberal religion to questing
young minds - lack of involvement in women's rights and abolitionism.
5. The intrusion of the machine into the New England garden and the
disruption of the old order by the burgeoning industrialism.
6. The impact of European ideas on Americans traveling abroad.
7. The appearance of talented and energetic young people like Emerson,
Fuller, and Thoreau on the scene.
8. The imperatives of logic itself for those who take ideas seriously - the
impossibility, for instance, of accepting modern science without revising
traditional religious views.
Transcendental Legacy
1. Professed post-Civil war Transcendentalist: Samuel Johnson, John
Weiss, Samuel Longfellow, Thomas Wentworth Higginson, David A.
Wasson, Moncure Conway, and Octavius B. Frothingham.
2. The influence on contemporary writers: Poe, Hawthorne, Melville,
Whitman, and Dickinson.
3. The Concord School of Philosophy founded by A. Bronson Alcott and
William T. Harris in 1879.
4. The Movements: Mind Cure through Positive Thinking - Christian
Science (Mary Baker Eddy) and New Thought (Warren F. Evans).
5. William James and his ideas on the "subconscious."
6. The influence on Mahatma Gandhi, Rev. M. L. King, Jr. and others who
protested using civil disobedience.
7. The influence on the "beat" generation of the 1950s and the "young
radicals" of the '60s and '70s who practised dissent, anti-materialism,
anti-war, and anti-work ethic sentiments.
8. The influence on Modernist writers like: Frost, Stevens, O'Neill,
Ginsberg.
9. The popularity of Transcendental Meditation, Black Power, Feminism,
and sexual freedoms.
| Top | Transcendental Journals
1835-1841 The Western Messenger (Cincinnati, ed. James Freeman
Clarke, 1836-39, and Christopher Pearse Cranch))
1838-1842 Boston Quarterly Review (ed. Orestes Brownson)
1840-1844 The Dial (eds. Margaret Fuller, till 1842, and R. W. Emerson)
1843-1844 The Present (ed. William Henry Channing)
1843 The Phalanx became
1845-1849 Harbinger (ed. George Ripley)
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1847-1850 Massachusetts Quarterly Review (ed. Theodore Parker)

1849 Aesthetic Papers (ed. Elizabeth Peabody; famous for publishing
Thoreau's "Resistance to Civil Government" or "On the Duty of Civil
Disobedience")
1849-1850 Spirit of the Age
Important ideas from: Warren, Robert Penn, Cleanth Brooks, and
R. W. B. Lewis. "A National Literature and Romantic
Individualism." in Romanticism. eds. James Barbour and Thomas
Quirk. NY: Garland, 1986, 3-24.
For comments on Romanticism, go to Chap. 3
1. Transcendentalism was a philosophical, literary, social, and theological
movement.
2. Its origin is traced to the relaxing of Puritan Calvinism into Unitarianism
- a belief very much like Deism. From its early liberalism, Unitarianism
developed, for some of the young intellectuals, into "a new orthodoxy of
smug social conformity that denied the spiritual and emotional depths of
experience - 'corpse-cold Unitarianism,' as Emerson was to call it." (11)
3. German and English Romanticism provided some inspiration towards
the search for some deeper 'truth.'
4. "Transcendentalism represented a complex response to the
democratization of American life, to the rise of science and the new
technology, and to the new industrialism - to the whole question, in short,
of the redefinition of the relation of man to nature and to other men that
was being demanded by the course of history." (11-12)
5. Influences:
a. From Plato came the idealism according to which reality subsists
beyond the appearances of the world. Plato also suggests that the world is
an expression of spirit, or mind, which is sheer intelligibility and therefore
good.
b. From Immanuel Kant came the notion of the 'native spontaneity of the
human mind' against the passive conception of the 18th c. sensational
theory (also known as the philosophy of empiricism of John Locke and
David Hume; the concept that the mind begins as a tabula rasa and that
all knowledge develops from sensation).
c. From Coleridge came the importance of wonder, of antirationalism, and
the importance of individual consciousness.
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d. From Puritanism came the ethical seriousness and the aspect of

Jonathan Edwards that suggested that an individual can receive divine
light immediately and directly.
6. "Transcendentalism was, at its core, a philosophy of naked
individualism, aimed at the creation of the new American, the self-reliant
man, complete and independent." (22)
7. "The achievement of the transcendentalists has a grandeur. They did
confront, and helped define, the great issues of their time, and if they did
not resolve those issues, we of the late twentieth century, who have not
yet resolved them, are in no position to look down our noses at their
effort." (23)
| Top | Towards a Definition of Transcendentalism: A Few
Comments
(from Henry David Gray, Emerson: A Statement of N. E.
Transcendentalism as Expressed in the Philosophy of Its Chief Exponent,
1917)
1. "The spirit of the time is in every form a protest against usage and a
search for principles." - Emerson in the opening number of The Dial.
2. "I was given to understand that whatever was unintelligible would be
certainly Transcendental." - Charles Dickens in American Notes
3. "I should have told them at once that I was a transcendentalist. That
would have been the shortest way of telling them that they would not
understand my explanations." - Thoreau, Journal, V:4
4. "The word Transcendentalism, as used at the present day, has two
applications. One of which is popular and indefinite, the other,
philosophical and precise. In the former sense it describes man, rather
than opinions, since it is freely extended to those who hold opinions, not
only diverse from each other, but directly opposed." - Noah Porter, 1842
5. Transcendentalism is the recognition in man of the capacity of knowing
truth intuitively, or of attaining a scientific knowledge of an order of
existence transcending the reach of the senses, and of which we can have
no sensible experience." - J. A. Saxton, Dial II: 90
6. "Literally a passing beyond all media in the approach to the Deity,
Transcendentalism contained an effort to establish, mainly by the
discipline of the intuitive faculty, direct intercourse between the soul and
God." - Charles J. Woodbury in Talks with Ralph Waldo Emerson

7. "Transcendentalism was not ... speculative, but essentially practical and

reformatory." - John Orr in "The Transcendentalism of New England,"
International Review, XIII: 390
8. "Transcendentalism was a distinct philosophical system. Practically it
was an assertion of the inalienable worth of man; theoretically it was an
assertion of the immanence of divinity in instinct, the transference of
supernatural attributes to the natural constitution of mankind. ...
Transcendentalism is usually spoken of as a philosophy. It is more justly
regarded as a gospel. As a philosophy it is ... so far from uniform, that it
may rather be considered several systems than one. ... Transcendentalism
was ... an enthusiasm, a wave of sentiment, a breath of mind." - O. B.
Frothingham in Transcendentalism in New England, 1876
9. "The problem of transcendental philosophy is no less than this, to revise
the experience of mankind and try its teachings by the nature of mankind,
to test ethics by conscience, science by reason; to try the creeds of the
churches, the constitution of the states, by the constitution of the
universe." - Theodore Parker in Works VI: 37
10. "We feel it to be a solemn duty to warn our readers, and in our
measure, the public, against this German atheism, which the spirit of
darkness is employing ministers of the gospel to smuggle in among us
under false pretenses." Princeton Review XII: 71
| Top | 11. "Protestantism ends in Transcendentalism." - Orestes
Brownson in Works, 209
12. "The fundamentals of Transcendentalism are to be felt as sentiments,
or grasped by the imagination as poetical wholes, rather than set down in
propositions." - Cabot, A Memoir of Ralph Waldo Emerson, 1887, I: 248
13. "First and foremost, it can only be rightly conceived as an intellectual,
aesthetic, and spiritual ferment, not a strictly reasoned doctrine. It was a
renaissance of conscious, living faith in the power of reason, in the reality
of spiritual insight, in the privilege, beauty, and glory of life." - Frances
Tiffany, "Transcendentalism: The New England Renaissance," Unitarian
Review, XXXI: 111.
14. "The Transcendentalist adopts the whole connection of spiritual
doctrine. ... If there is anything grand or daring in human thought or
virtue, any reliance on the vast, the unknown; any presentiment, any
extravagance of faith, the spiritualist adopts it as most in nature. The
oriental mind has always tended to this largeness. Buddhism is an
expression of it. The Buddhist ... is a Transcendentalist. ... Shall we say
then that Transcendentalism is the Saturnalia or excess of Faith; the
presentiment of a faith proper to man in his integrity, excessive only when
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his imperfect obedience hinders the satisfaction of his wish?" - Ralph

Waldo Emerson's lecture on "The Transcendentalist," Works I: 317-320
15. "(Transcendentalism was) a blending of Platonic metaphysics and the
Puritan spirit, of a philosophy and a character ... taking place at a definite
time, in a specially fertilized soil, under particular conditions." - H. C.
Goddard, Studies in New England Transcendentalism, 1908.
16. "If I were a Bostonian, I think I would be a Transcendentalist." Charles Dickens in American Notes
(Sources: Boller, Paul F. American Transcendentalism, 1830-1860: An
Intellectual Inquiry. NY: Putnam, 1974. (B905 B64); Koster, Donald.
Transcendentalism in America. Boston: Twayne Publishers, 1975. (B905
K67); andother resources listed in the Selected Bibliography page and
individual author pages in this chapter.)
MLA Style Citation of this Web Page
Reuben, Paul P. "Chapter 4: American Transcendentalism: A Brief
Introduction." PAL: Perspectives in American Literature- A Research and
Reference Guide. URL:
http://www.csustan.edu/english/reuben/pal/chap4/4intro.html (provide
page date or date of your login).
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