Gertrude Reif Hughes calls Emerson a vitalist in Emersons Demanding Optimism. Thoreau might better appreciate the boundary; it has a robust ring to it. She quotes The Harper Dictionary of innovational Thought as defining vitalism as a change of beliefs united by the contention that lively processes are non to be explained in terms of the material composition and physico-chemical performances of living bodies (162). This returns to Kant; it seems that to be a transcendentalist, one must first be a vitalist, although critics of transcendentalism would say miscellany is a limit if somewhat mild term for its rather fluid tenets. (Charles ogre said, I was given to understand that whatever was unintelligible would certainly be Transcendental.) But take vitalism one step except: animation is a vital principle in its stimulate right, yes but if the material composition, etc., are the symbols of that lively nitty-gritty so Emersons vision of transcendentalism is clarified. The universe is one immense entity, composed of Nature and the Soul . . . . Nature is the symbol of the spirit (Nature).
Transcendentalism earned a reputation as a collection of miscellany because such variety of thought is strengthened into the definition. Emerson and Thoreau admonish their audiences to go their cause way rather than simulate the authors.
Emerson declared he wanted no followers; it would bring down him if his ideas created hangers-on rather than independence; he would then doubt his own theories and fear he was guilty of some impurity of insight. Discipleship would automatically break two prime tenets of transcendentalism: first, that individualism stems from perceive to ones inner voice; and that ones life is guided by ones learning; societal leadership is not necessary nor desirable.
However, under that light, numerous written works fall under the title transcendentalism! After all, particularly in...
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