My experience as a child with what I grew up with was looking at people refusing to go to doctors and thinking to myself "Why didn't they go to a doctor and live?" as I watched many people die.
Even my own father was so progressive he was outdoing me physically when he was 65 in walks all the time. However, when it came to medicine he thought he could cure his prostate cancer with a macrobiotic diet and then he died.
So, this taught me a terrible lesson in realizing my father easily could have lived to 100 years of age or more if he only had listened to his medical doctors earlier. He passed away at my present age of 69 from bone cancer caused by not having his prostate removed then in the early 1980s.
I'm not sure what this all has to do with Transcendentalism but it has many many positive sides too which I have benefited from in my life. As a result of all my good and bad experiences my life likely has been the most amazing life I have ever seen in regard to how many times I have almost died and yet, I'm still alive and Going Strong at almost 70. So, even the way my father died has helped me live past 50 when I almost died of a heart virus. But, unless you have health insurance from about age 40 or 50 on likely you will be dead soon or bankrupt because that's just the way it is here in the U.S.
Transcendentalism - Wikipedia
https://en.wikipedia.org/wiki/Transcendentalism
Transcendentalism
is a philosophical movement that developed in the late 1820s and 1830s
in the eastern United States. It arose as a reaction to or protest
against the general state of intellectualism and spirituality at the
time.
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Transcendentalism, An American Philosophy [ushistory.org]
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Transcendentalism
is a very formal word that describes a very simple idea. People, men
and women equally, have knowledge about themselves and the world ...
What is Transcendentalism? - The Transcendentalists
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When I first learned about Transcendentalism, Ralph Waldo Emerson and Henry David Thoreau in high school English class, I admit: I couldn't figure out what ...
Transcendentalism | Definition, Origins, & Influence | Britannica.com
https://www.britannica.com/event/Transcendentalism-American-movement
Ralph Waldo Emerson, most famous of the Concord philosophers, started as a... READ MORE. In their religious quest, the Transcendentalists
rejected the conventions of 18th-century thought, and what began in a
dissatisfaction with Unitarianism developed into a repudiation of the
whole established order.
Transcendentalism (Stanford Encyclopedia of Philosophy)
https://plato.stanford.edu/entries/transcendentalism/
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Transcendentalism emerged from English and German Romanticism, the Biblical criticism of Johann Gottfried Herder and Friedrich Schleiermacher, the skepticism of David Hume,[1] and the transcendental philosophy of Immanuel Kant and German Idealism. Miller and Versluis regard Emanuel Swedenborg as a pervasive influence on transcendentalism.[5][6] It was also influenced by Hindu texts on philosophy of the mind and spirituality, especially the Upanishads.
A core belief of transcendentalism is in the inherent goodness of people and nature. Adherents believe that society and its institutions have corrupted the purity of the individual, and they have faith that people are at their best when truly "self-reliant" and independent.
Transcendentalism emphasizes subjective intuition over objective empiricism. Adherents believe that individuals are capable of generating completely original insights with as little attention and deference to past masters as possible.
Contents
Origin
Transcendentalism is closely related to Unitarianism, the dominant religious movement in Boston in the early nineteenth century. It started to develop after Unitarianism took hold at Harvard University, following the elections of Henry Ware as the Hollis Professor of Divinity in 1805 and of John Thornton Kirkland as President in 1810. Transcendentalism was not a rejection of Unitarianism; rather, it developed as an organic consequence of the Unitarian emphasis on free conscience and the value of intellectual reason. The transcendentalists were not content with the sobriety, mildness, and calm rationalism of Unitarianism. Instead, they longed for a more intense spiritual experience. Thus, transcendentalism was not born as a counter-movement to Unitarianism, but as a parallel movement to the very ideas introduced by the Unitarians.[7]Transcendental Club
Second wave of transcendentalists
By the late 1840s, Emerson believed the movement was dying out, and even more so after the death of Margaret Fuller in 1850. "All that can be said," Emerson wrote, "is that she represents an interesting hour and group in American cultivation."[9] There was, however, a second wave of transcendentalists, including Moncure Conway, Octavius Brooks Frothingham, Samuel Longfellow and Franklin Benjamin Sanborn.[10] Notably, the transgression of the spirit, most often evoked by the poet's prosaic voice, is said to endow in the reader a sense of purposefulness. This is the underlying theme in the majority of transcendentalist essays and papers—all of which are centered on subjects which assert a love for individual expression.[11] Though the group was mostly made up of struggling aesthetes, the wealthiest among them was Samuel Gray Ward, who, after a few contributions to The Dial, focused on his banking career.[12]Beliefs
Transcendentalists are strong believers in the power of the individual. Their beliefs are closely linked with those of the Romantics, but differ by an attempt to embrace or, at least, to not oppose the empiricism of science.Transcendental knowledge
Transcendentalists desire to ground their religion and philosophy in principles not based on, or falsifiable by, physical experience, but deriving from the inner spiritual or mental essence of the human.[citation needed] Transcendentalism merged English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume,[1] and the transcendental philosophy of Immanuel Kant (and of German Idealism more generally), interpreting Kant's a priori categories as a priori knowledge.[citation needed] Early transcendentalists were largely unacquainted with German philosophy in the original and relied primarily on the writings of Thomas Carlyle, Samuel Taylor Coleridge, Victor Cousin, Germaine de Staël, and other English and French commentators for their knowledge of it. The transcendental movement can be described as an American outgrowth of English Romanticism.Individualism
Transcendentalists believe that society and its institutions—particularly organized religion and political parties—corrupt the purity of the individual. They have faith that people are at their best when truly "self-reliant" and independent. It is only from such real individuals that true community can form. Even with this necessary individuality, transcendentalists also believe that all people possess a piece of the "Over-soul" (God). Because the Over-soul is one, this unites all people as one being.[13][need quotation to verify] Emerson alludes to this concept in the introduction of the American Scholar address, "that there is One Man, - present to all particular men only partially, or through one faculty; and that you must take the whole society to find the whole man."[14] Such an ideal is in harmony with Transcendentalist individualism, as each person is empowered to behold within him or herself a piece of the divine Over-soul.Indian religions
Transcendentalism has been influenced by Indian religions.[15][16][note 1] Thoreau in Walden spoke of the Transcendentalists' debt to Indian religions directly:
In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavat Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. I lay down the book and go to my well for water, and lo! there I meet the servant of the Brahmin, priest of Brahma, and Vishnu and Indra, who still sits in his temple on the Ganges reading the Vedas, or dwells at the root of a tree with his crust and water-jug. I meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. The pure Walden water is mingled with the sacred water of the Ganges.[17]
Idealism
Transcendentalists differ in their interpretations of the practical aims of will. Some adherents link it with utopian social change; Brownson, for example, connected it with early socialism, but others consider it an exclusively individualist and idealist project. Emerson believed the latter; in his 1842 lecture "The Transcendentalist", he suggested that the goal of a purely transcendental outlook on life was impossible to attain in practice:You will see by this sketch that there is no such thing as a transcendental party; that there is no pure transcendentalist; that we know of no one but prophets and heralds of such a philosophy; that all who by strong bias of nature have leaned to the spiritual side in doctrine, have stopped short of their goal. We have had many harbingers and forerunners; but of a purely spiritual life, history has afforded no example. I mean, we have yet no man who has leaned entirely on his character, and eaten angels' food; who, trusting to his sentiments, found life made of miracles; who, working for universal aims, found himself fed, he knew not how; clothed, sheltered, and weaponed, he knew not how, and yet it was done by his own hands. ...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 his imperfect obedience hinders the satisfaction of his wish.
Influence on other movements
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Transcendentalism influenced the growing movement of "Mental Sciences" of the mid-19th century, which would later become known as the New Thought movement. New Thought considers Emerson its intellectual father.[19] Emma Curtis Hopkins "the teacher of teachers", Ernest Holmes, founder of Religious Science, the Fillmores, founders of Unity, and Malinda Cramer and Nona L. Brooks, the founders of Divine Science, were all greatly influenced by Transcendentalism.[20]
Transcendentalism also influenced Hinduism. Ram Mohan Roy (1772–1833), the founder of the Brahmo Samaj, rejected Hindu mythology, but also the Christian trinity.[21] He found that Unitarianism came closest to true Christianity,[21] and had a strong sympathy for the Unitarians,[22] who were closely connected to the Transcendentalists.[15] Ram Mohan Roy founded a missionary committee in Calcutta, and in 1828 asked for support for missionary activities from the American Unitarians.[23] By 1829, Roy had abandoned the Unitarian Committee,[24] but after Roy's death, the Brahmo Samaj kept close ties to the Unitarian Church,[25] who strived towards a rational faith, social reform, and the joining of these two in a renewed religion.[22] Its theology was called "neo-Vedanta" by Christian commentators,[26][27] and has been highly influential in the modern popular understanding of Hinduism,[28] but also of modern western spirituality, which re-imported the Unitarian influences in the disguise of the seemingly age-old Neo-Vedanta.[28][29][30]
Major figures
Criticism
Early in the movement's history, the term "Transcendentalists" was used as a pejorative term by critics, who were suggesting their position was beyond sanity and reason.[32]Nathaniel Hawthorne wrote a novel, The Blithedale Romance (1852), satirizing the movement, and based it on his experiences at Brook Farm, a short-lived utopian community founded on transcendental principles.[33]
Edgar Allan Poe wrote a story, "Never Bet the Devil Your Head" (1841), in which he embedded elements of deep dislike for transcendentalism, calling its followers "Frogpondians" after the pond on Boston Common.[34] The narrator ridiculed their writings by calling them "metaphor-run" lapsing into "mysticism for mysticism's sake",[35] and called it a "disease." The story specifically mentions the movement and its flagship journal The Dial, though Poe denied that he had any specific targets.[36] In Poe's essay "The Philosophy of Composition" (1846), he offers criticism denouncing "the excess of the suggested meaning... which turns into prose (and that of the very flattest kind) the so-called poetry of the so-called transcendentalists."[37]
See also
Notes
- Versluis: "In American Transcendentalism and Asian religions, I detailed the immense impact that the Euro-American discovery of Asian religions had not only on European Romanticism, but above all, on American Transcendentalism. There I argued that the Transcendentalists' discovery of the Bhagavad-Gita, the Vedas, the Upanishads, and other world scriptures was critical in the entire movement, pivotal not only for the well-known figures like Emerson and Thoreau, but also for lesser known figures like Samuel Johnson and William Rounsville Alger. That Transcendentalism emerged out of this new knowledge of the world's religious traditions I have no doubt."[16]
References
- Baym, Nina; et al., eds. (2007), The Norton Anthology of American Literature, B (6th ed.), New York: Norton.
Sources
- Harris, Mark W. (2009), The A to Z of Unitarian Universalism, Scarecrow Press
- King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge
- Kipf, David (1979), The Brahmo Samaj and the shaping of the modern Indian mind, Atlantic Publishers & Distri
- Miller, Perry, ed. (1950). The Transcendentalists: An Anthology. Harvard University Press. ISBN 9780674903333.
- Rinehart, Robin (2004), Contemporary Hinduism: ritual, culture, and practice, ABC-CLIO
- Sharf, Robert H. (1995), "Buddhist Modernism and the Rhetoric of Meditative Experience" (PDF), Numen, 42
- Sharf, Robert H. (2000), "The Rhetoric of Experience and the Study of Religion" (PDF), Journal of Consciousness Studies, 7 (11-12): 267–87
- Versluis, Arthur (1993), American Transcendentalism and Asian Religions, Oxford University Press
- Versluis, Arthur (2001), The Esoteric Origins of the American Renaissance, Oxford University Press
Further reading
- Dillard, Daniel, “The American Transcendentalists: A Religious Historiography,” 49th Parallel (Birmingham, England), 28 (Spring 2012), online
- Gura, Philip F. American Transcendentalism: A History (2007)
- Harrison, C. G. The Transcendental Universe, six lectures delivered before the Berean Society (London, 1894) 1993 edition ISBN 0 940262 58 4 (US), 0 904693 44 9 (UK)
- Rose, Anne C. Social Movement, 1830–1850 (Yale University Press, 1981)
- Versluis, Arthur (2001), The Esoteric Origins of the American Renaissance, Oxford University Press
External links
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Look up transcendentalism in Wiktionary, the free dictionary. |
 |
Wikisource has the text of a 1920 Encyclopedia Americana article about Transcendentalism. |
- The web of American transcendentalism, VCU
- The Transcendentalists
- "What Is Transcendentalism?", Women’s History, About
- The American Renaissance and Transcendentalism
- "American Transcendentalism". Internet Encyclopedia of Philosophy.
- "Transcendentalism", Encyclopedia of Philosophy, Stanford}
- Other
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