In Above Time, James R. Guthrie explores the origins of the two preeminent transcendentalists' revolutionary approaches to time, as well as to the related concepts of history, memory, and change. Most critical discussions of this period neglect the important truth that the entire American transcendentalist project involved a transcendence of temporality as well as of materiality. Correspondingly, both writers call in their major works for temporal reform, to be achieved primarily by rejecting the past and future in order to live in an amplified present moment.

Emerson and Thoreau were compelled to see time in a new light by concurrent developments in the sciences and the professions. Geologists were just then hotly debating the age of the earth, while zoologists were beginning to unravel the mysteries of speciation, and archaeologists were deciphering the Egyptian hieroglyphs. These discoveries worked collectively to enlarge the scope of time, thereby helping pave the way for the appearance of Darwin's Origin of Species in 1859.

Well aware of these wider cultural developments, Emerson and Thoreau both tried (although with varying degrees of success) to integrate contemporary scientific thought with their preexisting late-romantic idealism. As transcendentalists, they already believed in the existence of "correspondences"—affinities between man and nature, formalized as symbols. These symbols could then be decoded to discover the animating presence in the world of eternal laws as pervasive as the laws of science. Yet unlike scientists, Emerson and Thoreau hoped to go beyond merely understanding nature to achieving a kind of passionate identity with it, and they believed that such a union might be achieved only if time was first recognized as being a purely human construct with little or no validity in the rest of the natural world. Consequently, both authors employ a series of philosophical, rhetorical, and psychological strategies designed to jolt their readers out of time, often by attacking received cultural notions about temporality.

Even during his lifetime, Ralph Waldo Emerson was called the Sage of Concord, a fitting title for this leader of the American Transcendentalist movement. Everything that Emerson said and wrote directly addressed the conduct of life, and in his view, spiritual truth and understanding were the essence of religion. Unsurprisingly, he sought to rescue spirituality from decay, eschewing dry preaching and rote rituals.

Unitarian minister Barry M. Andrews has spent years studying Emerson, finding wisdom and guidance in his teachings and practices, and witnessing how the spiritual lives of others are enriched when they grasp the many meanings in his work. In American Sage, Andrews explores Emerson's writings, including his journals and letters, and makes them accessible to today's spiritual seekers. Written in everyday language and based on scholarship grounded in historical detail, this enlightening book considers the nineteenth-century religious and intellectual crosscurrents that shaped Emerson's worldview to reveal how his spiritual teachings remain timeless and modern, universal and uniquely American.

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By the end of the nineteenth century, Ralph Waldo Emerson was well on his way to becoming the “Wisest American” and the “Sage of Concord,” a literary celebrity and a national icon. With that fame came what Robert Habich describes as a blandly sanctified version of Emerson held widely by the reading public. Building Their Own Waldos sets out to understand the dilemma faced by Emerson’s early biographers: how to represent a figure whose subversive individualism had been eclipsed by his celebrity, making him less a representative of his age than a caricature of it.

Drawing on never-before-published letters, diaries, drafts, business records, and private documents, Habich Emerson’s First Biographers explores the making of a cultural hero through the stories of Emerson’s first biographers—George Willis Cooke, a minister most recently from Indianapolis who considered himself a disciple; the English reformer and newspaper mogul Alexander Ireland, a friend for half a century; Moncure D. Conway, a Southern abolitionist then residing in London, who called Emerson his “spiritual father and intellectual teacher”; the poet and medical professor Oliver Wendell Holmes, with Emerson a member of Boston’s gathering of literary elite, the Saturday Club; James Elliot Cabot, the family’s authorized biographer, an architect and amateur philosopher with unlimited access to Emerson’s unpublished papers; and Emerson’s son Edward, a physician and painter whose father had passed over him as literary executor in favor of Cabot.

Just as their biographies reveal a complex, socially engaged Emerson, so too do the biographers’ own stories illustrate the real-world perils, challenges, and motives of life-writing in the late nineteenth century, when biographers were routinely vilified as ghoulish and disreputable and biography as a genre underwent a profound redefinition. Building Their Own Waldos is at once a revealing look at Emerson’s constructed reputation, a case study in the rewards and dangers of Victorian life-writing, and the story of six authors struggling amidst personal misfortunes and shifting expectations to capture the elusive character of America’s “representative man,” as they knew him and as they needed him to be.

This inaugural volume of a four-volume set marks the beginning of the publication of all 180 of the extant sermons composed and delivered by Emerson between the start of his ministerial career in 1826 and his final retirement from the pulpit in 1838. 

Edited from manuscripts in the Houghton Library, Harvard University, the sermons are presented in chronological order in a clear text approximating as nearly as possible the original version read by Emerson to his congregation.  The historical introduction by David M. Robinson gives a significant appraisal of Emerson's life between 1826 and 1838 and of his absorption in and reaction against the religious culture of his time.

Volume 2 includes a detailed chronology of the events in Emerson's life during the months between July 1829 and October 1830. Explanatory footnotes, textual endnotes, and a comprehensive index further add to this significant contribution to our understanding of one of America's foremost thinkers.

The forty-five sermons collected in Volume 3 were composed and first delivered between October 1830 and November 1831. During that time Emerson's first wife, Ellen Tucker Emerson, died of tuberculosis, a loss that deeply affected Emerson.

Transcribed and edited from manuscripts in Harvard's University's Houghton Library, the sermons are presented in a clear text approximating as nearly as possible the original version delivered to Emerson's congregation.  As well as the detailed chronology, explanatory footnotes, and textual endnotes found in previous volumes, this one contains a comprehensive index. 

The final volume in the series focuses on a crossroads in Emerson's life, the year 1832, when he resigned from his ministry at the Second Church of Boston. It includes a new and more accurate text of the single most important of Emerson's sermons, "The Lord's Supper Sermon."  For the first time, this sermon has been transcribed from the manuscript Emerson actualy read from on the occasion of its only delivery.  The sermon was not only pivotal in Emerson's career, it was historically important because of the controversy that ensued over formalism in religion.

Volume 4 presents annotated texts of eight occasional sermons in addition to twenty-seven regular sermons, and an annotated text of relevant portions of the official records of the Second Church of Boston during Emerson's ministry.  The sermons-most appearing in print for the first time-provide a thorough understanding of the evolution of Emerson's thought in the years immediately preceding the 1836 publication of Nature, a treatise of central importance to nineteenth-century American literature.

Transcribed and edited from manuscripts in Harvard's University's Houghton Library, the sermons are presented in a clear text approximating as nearly as possible the original version delivered to Emerson's congregation.  As well as the detailed chronology, explanatory footnotes, and textual endnotes found in previous volumes, this one contains a comprehensive index to the entire four-volume collection.  Such outstanding textual scholarship makes this edition a unique entrance into the spiritual life of a man who so profoundly influenced American thought.

In these three lectures, Cavell situates Emerson at an intersection of three crossroads: a place where both philosophy and literature pass; where the two traditions of English and German philosophy shun one another; where the cultures of America and Europe unsettle one another.

"Cavell's 'readings' of Wittgenstein and Heidegger and Emerson and other thinkers surely deepen our understanding of them, but they do much more: they offer a vision of what life can be and what culture can mean. . . . These profound lectures are a wonderful place to make [Cavell's] acquaintance."—Hilary Putnam

A radical rereading of Emerson that posits African- American culture, literature, and jazz as the very continuation and embodiment of pragmatic thought and democratic tradition

Emancipating Pragmatism is a radical rereading of Emerson that posits African- American culture, literature, and jazz as the embodiment of pragmatic thought and democratic tradition. It traces Emerson's philosophical legacy through the 19th and 20th centuries to discover how Emersonian thought continues to inform issues of race, aesthetics, and poetic discourse.

Emerson’s pragmatism derives from his abolitionism, Michael Magee argues, and any pragmatic thought that aspires toward democracy cannot ignore and must reckon with its racial roots. Magee looks at the ties between pragmatism and African-American culture as they manifest themselves in key texts and movements, such as William Carlos Williams’s poetry; Ralph Ellison’s discourse in Invisible Man and Juneteenth and his essays on jazz; the poetic works of Robert Creeley, Amiri Baraka, and Frank O'Hara; as well as the “new jazz” being forged at clubs like The Five Spot in New York.

Ultimately, Magee calls into question traditional maps of pragmatist lineage and ties pragmatism to the avant-garde American tradition.
 

This book presents a revisionist account of Ralph Waldo Emerson's influential thought on individualism, in particular his political psychology.

Christopher Newfield analyzes the interplay of liberal and authoritarian impulses in Emerson's work in various domains: domestic life, the changing New England economy, theories of poetic language, homoerotic friendship, and racial hierarchy. Focusing on neglected later writings, Newfield shows how Emerson explored the tensions between autonomy and community—and consistently resolved these tensions by "abandoning crucial elements of both" and redefining autonomy as a kind of liberating subjection. He argues that in Emersonian individualism, self-determination is accompanied by submission to authority, and examines the influence of this submissive individualism on the history of American liberalism. In a provocative reading of Emerson's early and neglected later works, Newfield analyzes Emerson's emphasis on collective, or "corporate", world-building, rather than private possession. Tracing the development of this corporate individualism, he illuminates contradictions in Emerson's political outlook, and the conjunctions of liberal and authoritarian ideology they produced.

At his death, Nathaniel Hawthorne (1804–1864) was universally acknowledged in America and England as “the Great Romancer.” Novels such as The Scarlet Letter and The House of the Seven Gables and stories published in such collections as Twice-Told Tales continue to capture the minds and imaginations of readers and critics to this day. Harder to capture, however, were the character and personality of the man himself. So few of the essays that appeared in the two years after his death offered new insights into his life, art, and reputation that Hawthorne seemed fated to premature obscurity or, at least, permanent misrepresentation. This first collection of personal reminiscences by those who knew Hawthorne intimately or knew about him through reliable secondary sources rescues him from these confusions and provides the real human history behind the successful writer. 
    Remembrances from Elizabeth Peabody, Sophia Hawthorne, Oliver Wendell Holmes, Ralph Waldo Emerson, Bronson Alcott, Rebecca Harding Davis, and twenty others printed in Hawthorne in His Own Time follow him from his childhood in Salem, through his years of initial literary obscurity, his days in the Boston and Salem Custom Houses, his service as U.S. Consul to Liverpool and Manchester and his life in the Anglo-American communities at Rome and Florence, to his late years as the “Great Romancer.” 
    In their enlightening introduction, editors Ronald Bosco and Jillmarie Murphy assess the postmortem building of Hawthorne’s reputation as well as his relationship to the prominent Transcendentalists, spiritualists, Swedenborgians, and other personalities of his time. By clarifying the sentimental associations between Hawthorne’s writings and his actual personality and moving away from the critical review to the personal narrative, these artful and perceptive reminiscences tell the private and public story of a remarkable life.

Ralph Waldo Emerson is universally recognized as one of America's most influential authors and thinkers.  Before achieving eminence as lecturer, essayist, and poet, though, he was a Unitaarian preacher.  Emerson in His Sermons is the first major study of the sermons since the publication of The Complete Sermons of Ralph Waldo Emerson.  Susan Roberson examines Emerson's ministerial career from 1826 to 1832, shedding new light on those early, crucial years in Emerson's personal and intellectual development.

Treating the sermons extensively as an autobiographical text, Roberson establishes that Emerson's years in the pulpit were pivotal and that his sermons are key texts in revealing the essential development of his thought.  Central to Roberson's explication of the sermons is Emerson's conception of self-reliance, his invention of a new hero for a new age, and his merging of his own identity with that heroic idea.

Roberson focuses on Emerson's reaction to what was perhaps the most signifcant event in his personal life:  the death of his young wife, Ellen, of tuberculosis in 1831, after only sixteen months of marriage.  Roberson's correlation of the sermons written during that time with the complexity of Emerson's emotional and intellectual response to the tragedy of Ellen's illness and death is the most detailed and sophisticated treatment of that material to date.

Roberson understands Emerson's emergence from the ministry as his rejection of ready-made institutions and sytems of thought.  Through her careful readings of the sermons, Roberson finds that Emerson's objective was less the translation of his life into writing than the translation of his life through writing.  By considering the sermons in this way, Roberson is able to enrich our understanding of the private and passionte impulses of this seminal thinker.

Emerson in His Sermons offers the first real look at how the sermons fit into Emerson's own development and will have a far-reaching impact on Emerson scholarship.  Anyone concerned with the cultural and religious history of America will find this book invaluable.

Everyone knows that Emerson was a moralist, but what does that really mean? In an attempt to answer that question, Gustaaf Van Cromphout provides in Emerson's Ethics a detailed and philosophically grounded discussion of Emerson's moral thought. In this first comprehensive study of Emerson's ethics in the broader context of ethical theory, Van Cromphout explores Emerson's answers to what he considered the basic question facing any thinking human being: "How should I live?"

Van Cromphout begins by examining Emerson's college essays on ethics—essays that reflect his response to the moral thought prevailing in his intellectual environment. He then discusses the mature Emerson's attempt to establish ethics on a surer foundation than the religion inherited from his forebears, showing that Emerson was influenced significantly by Kant's moral thought.

He goes on to examine Emerson's search for a morally competent self in an age when the very notion of "self" was under serious threat. The ethical dimension of Emerson's politics and his theories of friendship and love, as well as the quest for a life worth living in the modern world, are also addressed. The last chapters are devoted to nature and literature. Van Cromphout explores Emerson's understanding of nature as a focus of ethical responsibility, and he examines the corruptibility of language, the ethics of self- expression, and the moral responsibilities of writers toward their audiences. Emerson believed that ethics permeated every aspect of human life. By examining Emerson's understanding of ethics and his contribution to ethical thought, Emerson's Ethics shows one of the truly great minds in American culture confronting issues of fundamental relevance to all human beings. Filling an important gap in Emerson studies, this book will appeal not only to readers interested in Emerson and his significance in American thought and literature but also to readers concerned with ethics and, more generally, with the interrelations of literature and philosophy.

Emerson’s Liberalism explains why Ralph Waldo Emerson has been and remains the central literary voice of American culture: he gave ever-fresh and lasting expression to its most fundamental and widely shared liberal values. Liberalism, after all, is more than a political philosophy: it is a form of civilization, a set of values, a culture, a way of representing and living in the world. This book makes explicit what has long been implicit in America’s embrace of Emerson.
    Neal Dolan offers the first comprehensive and historically informed exposition of all of Ralph Waldo Emerson’s writings as a contribution to the theory and practice of liberal culture. Rather than projecting twentieth-century viewpoints onto the past, he restores Emerson’s great body of work to the classical liberal contexts that most decisively shaped its general political-cultural outlook—the libertarian-liberalism of John Locke, the Scottish Enlightenment, the American founders, and the American Whigs.
    In addition to in-depth consideration of Emerson’s journals and lectures, Dolan provides original commentary on many of Emerson’s most celebrated published works, including Nature, the “Divinity School Address,” “History,” “Compensation,” “Experience,” the political addresses of the early 1840s, “An Address . . . on . . . The Emancipation of the Negroes in the British West Indies,” Representative Men, English Traits, and The Conduct of Life. He considers Emerson’s distinctive elaborations of foundational liberal values—progress, reason, work, property, limited government, rights, civil society, liberty, commerce, and empiricism. And he argues that Emerson’s ideas are a morally bracing and spiritually inspiring resource for the ongoing sustenance of American culture and civilization, reminding us of the depth, breadth, and strength of our common liberal inheritance.

  In this provocative study, Christopher Windolph analyzes Emersonian naturalism from the standpoint of nonlinearity, offering new ways of reading and thinking about Emerson’s stance toward naturalism and the influence of science on his thought. Drawing on ideas in perspective theory, architecture, and nonlinear dynamics to argue that Emerson’s natural philosophy follows from his analysis of the development of organic forms, Windolph breaks new ground in Emerson studies by exploring how considerations of shape and the act of seeing underpin all of Emerson’s theories about nature.

            Bringing to his study a focused attention to the history of Western science and philosophy, Windolph reexamines Emerson’s understanding of how the act of seeing occurs and of the eye’s ability to see through appearances to organizing principles, showing how Emerson’s naturalism extends beyond the narrow confines of traditional linear science. Through extensive readings of Emerson’s journals, essays, and lectures, Windolph shows that Emerson was an empirical idealist who integrated a scientific approach to nature with an exploration of nonlinear principles, revealing him to be more prescient in his writings about certain recent developments in scientific thought than has been realized.

            This work makes a major contribution to the ongoing study of Emerson and science, expanding Emerson’s role as a major American philosopher while rebutting those who see him primarily as a rhetorician or poetic propagandist. Emerson’s Nonlinear Nature opens new ways of thinking about Emerson’s work in its nineteenth-century contexts, reassesses his reception in twentieth-century criticism, and makes a strong case for his continuing relevance in the century ahead.

Writing was the central passion of Emerson’s life. While his thoughts on the craft are well developed in “The Poet,” “The American Scholar,” Nature, “Goethe,” and “Persian Poetry,” less well known are the many pages in his private journals devoted to the relationship between writing and reading. Here, for the first time, is the Concord Sage’s energetic, exuberant, and unconventional advice on the idea of writing, focused and distilled by the preeminent Emerson biographer at work today.

Emerson advised that “the way to write is to throw your body at the mark when your arrows are spent.” First We Read, Then We Write contains numerous such surprises—from “every word we speak is million-faced” to “talent alone cannot make a writer”—but it is no mere collection of aphorisms and exhortations. Instead, in Robert Richardson’s hands, the biographical and historical context in which Emerson worked becomes clear.

Emerson’s advice grew from his personal experience; in practically every moment of his adult life he was either preparing to write, trying to write, or writing. Richardson shows us an Emerson who is no granite bust but instead is a fully fleshed, creative person disarmingly willing to confront his own failures. Emerson urges his readers to try anything—strategies, tricks, makeshifts—speaking not only of the nuts and bolts of writing but also of the grain and sinew of his determination. Whether a writer by trade or a novice, every reader will find something to treasure in this volume. Fearlessly wrestling with “the birthing stage of art,” Emerson’s counsel on being a reader and writer will be read and reread for years to come.

Ellen Tucker Emerson's biography of her mother, Lidian Jackson Emerson, provides important insights into the life of Ralph Waldo Emerson's wife of 46 years. Delores Bird Carpenter has carefully edited this narrative to enhance continuity and to ensure completeness.

From 1929 to the latest issue, American Literature has been the foremost journal expressing the findings of those who study our national literature. The journal has published the best work of literary historians, critics, and bibliographers, ranging from the founders of the discipline to the best current critics and researchers. The longevity of this excellence lends a special distinction to the articles in American Literature.
Presented in order of their first appearance, the articles in each volume constitute a revealing record of developing insights and important shifts of critical emphasis. Each article has opened a fresh line of inquiry, established a fresh perspective on a familiar topic, or settled a question that engaged the interest of experts.

Ralph Waldo Emerson is one of the most significant figures in nineteenth-century American literature and culture-indeed, this collection argues, in the history of philosophy. The Other Emerson is a thorough reassessment of the philosophical underpinnings, theoretical innovations, and ethical and political implications of the prose writings of one of America's most enduring thinkers.

Considering Emerson first and foremost as a daring and original thinker, The Other Emerson focuses on three Emersonian subjects-subjectivity, the political, and the nature of philosophy-and range in topic from Emerson's relationships to slavery and mourning to his place in the development of Romanticism as reread by contemporary systems theory. It is Emerson's appreciation of truth's instability that link him to the European philosophical tradition.

Contributors: Eduardo Cadava, Princeton U; Sharon Cameron, Johns Hopkins U; Russell B. Goodman, U of New Mexico; Paul Grimstad, Yale U; Eric Keenaghan, U at Albany, SUNY; Gregg Lambert, Syracuse U; Sandra Laugier, Université de Picardie Jules Verne; Donald Pease, Dartmouth College.

The Poetics of Transition examines the connection between American pragmatism and literary modernism by focusing on the concept of transition as a theme common to both movements. Jonathan Levin begins with the Emersonian notion that transition—the movement from one state or condition to another or, alternately, the figural enactment of that movement—is infused with power. He then offers a revisionary reading of the pragmatists’ view of the permeability of subjective and objective realms and of how American literary modernists stage this permeability in the language and form of their writing.
Levin draws on the pragmatist and neopragmatist writings of William James, John Dewey, George Santayana, Richard Rorty, and Cornel West to illuminate the work of modernist literature. In turn, he illuminates the poetic imperatives of pragmatism by tracing the ways in which Henry James, Gertrude Stein, and Wallace Stevens capture the moment of transition—a paradoxical moment that, once it is represented in language or art, requires its own perpetual overcoming. Throughout, he explores how modernist writers, who are masters at recording such “illegible” moments of transition in their poetry and prose, significantly contribute to an expanded understanding of pragmatism and its underlying aesthetics. By linking Emerson with the progressive philosophy of turn-of-the-century pragmatism and the experimentation of American literary modernism, Levin offers new insight into Emerson’s lasting influence on later American philosophers, novelists, and poets.
The Poetics of Transition will interest scholars and students in the fields of literary criticism, neopragmatism, literary modernism, and American literature.

Published here in full are Ralph Waldo Emerson's nine poetry notebooks, the single greatest source of information about his creative habits in poetry.  Emerson kept rough drafts, revised versions, and fair copies of hundreds of poems in these notebooks, so that the genesis and development of poems both famous and obscure can be traced closely.  The notebooks have been remarkably little consulted, primarily because their unedited textual condition makes them difficult to use.  This edition makes them accessible to scholars by presenting a faithful transcription of each notebook, a detailed analysis of the history of each poem, an introduction, and a cross-referenced index.

For this edition, the editors have followed the high standards of textual practice developed for Harvard University Press's edition of The Journals and Miscellaneous Notebooks of Ralph Waldo Emerson.  That editorial approach makes possible a logical, clear presentation of material that Emerson often jotted down in segments or with multiple erasures and insertions.

 Because it will allow scholars to examine as never before the many facets of Emerson the poet, The Poetry Notebooks of Ralph Waldo Emerson will be a major impetus to study of the man considered by many to be America's greates thinker.

This thought-provoking collection gathers a roster of seasoned Emerson scholars to address anew the way non-American writers and texts influenced Emerson, while also discussing the manner in which Emerson’s writings influenced a diverse array of non-American authors. This volume includes new, original, and engaging research on crucial topics that have for the most part been absent from recent critical literature. While the motivations for this project will be familiar to scholars of literary studies and the history of philosophy, its topics, themes, and texts are distinctly novel. A Power to Translate the World provides a touchstone for a new generation of scholars trying to orient themselves to Emerson’s ongoing relevance to global literature and philosophy.

The Pragmatic Mind is a study of the pragmatism of Emerson, James, and Peirce and its overlooked relevance for the neopragmatism of thinkers like Richard Rorty, Stanley Cavell, Stanley Fish, and Cornel West. Arguing that the "original" pragmatists are too-often cited casually and imprecisely as mere precursors to this contemporary group of American intellectuals, Mark Bauerlein explores the explicit consequences of the earlier group’s work for current debates among and around the neopragmatists.
Bauerlein extracts from Emerson, James, and Peirce an intellectual focus that can be used to advance the broad social and academic reforms that the new pragmatists hail. He claims that, in an effort to repudiate the phony universalism of much contemporary theory, the new generation of theorists has ignored the fact that its visions of pragmatic action are grounded in this "old" school, not just in a way of doing things but also in a way of thinking about things. In other words, despite its inclination to regard psychological questions as irrelevant, Bauerlein shows that the pragmatic method demands a pragmatic mind—that is, a concept of cognition, judgment, habit, and belief. He shows that, in fact, such a concept of mind does exist, in the work of the "old" pragmatists.

Challenging the standard periodization of American literary history, Reconstituting the American Renaissance reinterprets the works of Ralph Waldo Emerson and Walt Whitman and the relationship of these two authors to each other. Jay Grossman argues that issues of political representation—involving vexed questions of who shall speak and for whom—lie at the heart of American political and literary discourse from the revolutionary era through the Civil War. By taking the mid-nineteenth-century period, traditionally understood as marking the advent of literary writing in the United States, and restoring to it the ways in which Emerson and Whitman engaged with eighteenth-century controversies, rhetorics, and languages about political representation, Grossman departs significantly from arguments that have traditionally separated American writing in the eighteenth and nineteenth centuries.

Reconstituting the American Renaissance describes how Emerson and Whitman came into the period of their greatest productivity with different conceptions of the functions and political efficacy of the word in the world. It challenges Emerson’s position as Whitman’s necessary precursor and offers a cultural history that emphasizes the two writers’ differences in social class, cultural experience, and political perspective. In their writings between 1830 and 1855, the book finds contrasting conceptions of the relations between the “representative man” and the constituencies to whom, and for whom, he speaks. Reconstituting the American Renaissance opens up the canonical relationship between Emerson and Whitman and multiplies the historical and discursive contexts for understanding their published and unpublished works.

The great American thinker Ralph Waldo Emerson and the influential German philosopher Friedrich Nietzsche, though writing in different eras and ultimately developing significantly different philosophies, both praised the individual’s wish to be transformed, to be fully created for the first time. Emerson and Nietzsche challenge us to undertake the task of identity on our own, in order to see (in Nietzsche’s phrase) “how one becomes what one is.”

David Mikics’s The Romance of Individualism in Emerson and Nietzsche examines the argument, as well as the affinity, between these two philosophers. Nietzsche was an enthusiastic reader of Emerson and inherited from him an interest in provocation as a means of instruction, an understanding of the permanent importance of moods and transitory moments in our lives, and a sense of the revolutionary character of impulse. Both were deliberately outrageous thinkers, striving to shake us out of our complacency.

Rather than choosing between Emerson and Nietzsche, Professor Mikics attends to Nietzsche’s struggle with Emerson’s example and influence. Elegant in its delivery, The Romance of Individualism in Emerson and Nietzsche offers a significant commentary on the visions of several contemporary theorists whose interests intersect with those of Emerson and Nietzsche, especially Stanley Cavell, Jacques Lacan, Slavoj Zizek, and Harold Bloom.

Ralph Waldo Emerson’s groundbreaking essay on Emanuel Swedenborg (1688–1772), originally published in Emerson’s book Representative Men in 1850, places the Swedish philosopher and mystic alongside other great men of genius, including Michel de Montaigne and William Shakespeare. Casting a sharp critical eye over the central tenets of Swedenborg’s philosophy, Emerson examines the dynamic relationship between Swedenborg’s mysticism and his scientific ways of reasoning.
 
Innovative, critically aware, and thoroughly engaging, Emerson’s essay is an indispensable tool in reading Swedenborg and understanding his subsequent influence on writers as established and respected as August Strindberg and Jorge Luis Borges. This accessible new edition includes a contextual introduction by Stephen McNeilly, a chronology of Swedenborg’s life and works, a chronology of Emerson’s life and works, endnotes, and an index.

Stanley Cavell is a titan of the academic world; his work in aesthetics and philosophy has shaped both fields in the United States over the past forty years. In this brief yet enlightening collection of lectures, Cavell investigates the work of two of his most tried-and-true subjects: Emerson and Wittgenstein. Beginning with an introductory essay that places his own work in a philosophical and historical context, Cavell guides his reader through his thought process when composing and editing his lectures while making larger claims about the influence of institutions on philosophers, and the idea of progress within the discipline of philosophy. In “Declining Decline,” Cavell explains how language modifies human existence, looking specifically at the culture of Wittgenstein’s writings. He draws on Emerson, Thoreau, and many others to make his case that Wittgenstein can indeed be viewed as a “philosopher of culture.” In his final lecture, “Finding as Founding,” Cavell writes in response to Emerson’s “Experience,” and explores the tension between the philosopher and language—that he or she must embrace language as his or her “form of life,” while at the same time surpassing its restrictions. He compares finding new ideas to discovering a previously unknown land in an essay that unabashedly celebrates the power and joy of philosophical thought.   

Published here for the first time are seven of Emerson's topical notebooks, which served as a source for his lectures, essays, and books of the 1850s, 1860s, and 1870s.  Concerned primarily with nature, art, philosophy, American culture, and his comtemporaries, the notebooks presented in this first of a three-volume editions afford fascinating insight into Emerson's creative practices.  They will offer new perspectives for future readings of his completed works.

The editors provide faithful transcriptions of the notebooks using the highest standards of textual practice.  Their detailed annotations describe and comment on erased or revised passages, translate Greek and Latin quotations, and identify books and articles referred to in the texts of the notebooks.  References to similar passages in Emerson's journals, lectures, and published works are also provided in the annotations.

Publication of these notebooks will inable scholars to trace ideas that have gone unnoticed previously.  The Topical Notebooks of Ralph Waldo Emerson, Volume 1, offers valuable insight into the art and philosophy of one of America's foremost thinkers.  These volumes will be an important addition to any personal or institutional library of nine-teenth-century American literature.

Ralph Waldo Emerson, the magus of of American Transcendentalism, was an inveterate keeper of journals and notebooks, which he used as source and proving ground for his poems, lectures, and essays.  This is the second in a three-volume edition that brings twelve of Emerson's topical notebooks and four other notebooks into print for the first time.  These notebooks were Emerson's repositories for anecdotes, quotations, reminiscences, drafts of his poems, outlines for lectures, and observations on everything from daily life to profound cultural and philosophical issues.

Among the highlights of the five notebooks in Volume 2, "Orientalist" provides an unusual opportunity to view closely Emerson's adaptation of Eastern thought.

 

"Ralph Orth...has been indefatigable in giving us volumes of the highest accuracy and usefulness," said American Renaissance Literary Report. Volume 3 completes the series that brings twelve of Emerson's topical notebooks and four other notebooks into print for the first time. In this final volume, Glen Martin Johnson presents four of the topical notebooks dating from the mid 1840s through the early 1870s, the end of Emerson's productive life. The notebooks include diverse material from which Emerson wrote his lectures, essays, and books.

Each of the four notebooks illustrates some of the many uses Emerson made of these collections of quotations and ideas: OP Gulistan is a compendium of biographical information and anecdotes about dozens of Emerson's acquaintances; S Salvage takes stock of and preserves parts of his earlier writings; ZO was used in preparing the lectures that became "Poetry and Imagination"; and ML was employed for extensive notes on the moral law and religion, and as a resource in preparing lectures and readings during the late 1860s.

The publication of these notebooks renders an invaluable service to the scholarly community and to students of American literature. Collectively, they dipict in great detail the subtle changes that occurred in Emerson's thought from the beginning until the end of his career to give a complete picture of the man and the writer. The younger Emerson, whose writing abounds with enthusiasm, became someone whose darker wisdom about inevitable limitations was expressed in essays such as "Fate" and "Illusions." The notebooks in this volume will allow us to better understand the last three decades of Emerson's career, which have remained less than fully explored.

Johannes Voelz offers a critique of the New Americanists through a stimulating and original reexamination of the iconic figure of Ralph Waldo Emerson. Voelz argues against the prevailing tendency among Americanists to see Emerson as the product of an “all-pervasive scope of cultural power.” Instead he shows Emerson’s philosophy to be a deft response to the requirements of lecturing professionally at the newly built lyceums around the country. Voelz brings to light a fascinating organic relationship between Emerson’s dynamic style of thinking and the uplifting experience demanded by his public. This need for an audience-directed philosophy, the author argues, reveals the function of Emerson’s infamous inconsistencies on such issues as representation, identity, and nation. It also poses a major counter-argument to the New Americanists’ dim view of Emerson’s individualism and his vision of the private man in public. Challenging the fundamental premises of the New Americanists, this study is an important, even pathbreaking guide to the future of American studies.

American literary historians have viewed Ralph Waldo Emerson’s resignation from the Unitarian ministry in 1832 in favor of a literary career as emblematic of a main current in American literature. That current is directed toward the possession of a self that is independent and fundamentally opposed to the “accoutrements of society and civilization” and expresses a Transcendentalist antipathy toward all institutionalized forms of religious observance.
In the ongoing revision of American literary history, this traditional reading of the supposed anti-institutionalism of the Transcendentalists has been duly detailed and continually supported. Richard A. Grusin challenges both traditional and revisionist interpretations with detailed contextual studies of the hermeneutics of Ralph Waldo Emerson, Henry David Thoreau, and Theodore Parker. Informed by the past two decades of critical theory, Grusin examines the influence of the higher criticism of the Bible—which focuses on authorship, date, place of origin, circumstances of composition, and the historical credibility of biblical writings—on these writers. The author argues that the Transcendentalist appeal to the authority of the “self” is not an appeal to a source of authority independent of institutions, but to an authority fundamentally innate.