Ralph Waldo Emerson: Essays & Lectures (slipcased ..

Emerson closed his English literature lecture series with a final talk on "Modern Aspects of Letters," in which he discussed Lord , , Dugald Steward, James McIntosh, and . Of these his favorite is , whom he praises particularly as a critic. Emerson rates 's (1817) "the best body of criticism in the English language," and it may be added that Emerson as a literary critic is closer to and owes more to him than to any other single source. Emerson singles out as especially important, in addition to the , 's (1809), especially the third volume, and his (1830). (1825), "though a useful book I suppose, is the least valuable." Of particular value to Emerson are 's "distinction between Reason and Understanding; the distinction of an Idea and a Conception; between Genius and Talent; between Fancy and Imagination: of the nature and end of Poetry: of the Idea of a State." Emerson closes his lecture with an argument that beauty and truth "always face each other and each tends to become the other." He insists that everyone has it in him or her to both create and respond to literature, because literature is based on nature and "all nature, nothing less, is totally given to each new being."

Emerson Essays and Lectures: Nature; Addresses ..

Emerson: Essays and Lectures (Hardcover) - …

Essays and Lectures book by Ralph Waldo Emerson

L. Tom Perry Special Collections contains many early publications by the Transcendentalists, from works by major figures of the movement like Ralph Waldo Emerson (including his seminal essay, Nature), Henry David Thoreau (a first edition of Walden is pictured here), and Theodore Parker; to lectures given at the Concord School of Philosophy.

Ralph waldo emerson selected essays lectures and …

Emerson had been an admirer of ancient Persian poetry since the mid 1840s, though he only published his essay on Persian poetry in the 1876 volume . Quoting freely from Firdousi, Saadi, Hafiz, Omar Chiam (Khayyám), and others, Emerson expressed his admiration and helped create an audience for the special qualities of Persian verse. Emerson delightedly describes the open avidity with which the ancient Persians approached poetry. "The excitement [the poems] produced exceeds that of the grape." He admired Hafiz's "intellectual liberty" and his unorthodox, unhypocritical stance. "He tells his mistress, that not the dervis, or the monk, but the lover, has in his heart the spirit which makes the ascetic and the saint." Emerson admires "the erotic and bacchanalian songs" of Hafiz, and he especially prizes the way "Hafiz praises wine, roses, maidens, boys, birds, mornings and music, to give vent to his immense hilarity and sympathy with every form of beauty and joy." In this interest in the great Persian poets, we glimpse the Dionysian side of Emerson, the side that appealed so deeply, for example, to the young Nietzsche. It is an important side, without which we run the risk of missing the real Emerson.

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Emerson’s Essays and Lectures is indispensable in its totality.

"Emerson and his staff were great to work with. They gave good honest critiques of work submitted and were available to discuss their comments and ways I could improve. I am visual learner and so the video lectures of past essays were extremely helpful in seeing how to piece the laws and facts together. Emerson's bar review course is a very intense course but very doable, and worth it! So stick to the program and you will see results."

The contents of this Paperback Classic are drawn from Ralph Waldo Emerson: Essays and Lectures, ..

Selected essays lectures and poems emerson // Custom paper S

At the end of August, as part of the commencement ceremonies for the Harvard class that included , Emerson delivered to the Phi Beta Kappa Society an address on the American scholar. Often hailed in 's phrase as our "intellectual declaration of independence," did indeed suggest that "our day of dependence, our long apprenticeship to the learning of other lands, draws to a close." He insisted that "we have listened too long to the courtly muses of Europe." But the address is not primarily, or even strongly, nationalistic. Emerson calls for the self-reliance of the individual, of whatever nationality. "The American Scholar," as the Phi Beta Kappa oration is popularly known, is one of Emerson's most successful, most effective literary statements. It sparkles with good writing, and it leans strongly on common sense and on the ethical and practical aspects of literary activity. He defines "scholar" broadly to include everyone we would class as student or intellectual, but Emerson goes further, trying to identify that aspect of any and all persons which engages in thought. The scholar is "Man Thinking" (as the address was retitled in 1844), which he sharply distinguishes from the specialist, the "mere thinker," who is no longer a whole person.

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From December 1836 to March 1837 Emerson gave his first series of independent lectures, the first that is, that he designed himself and gave under his own auspices. It was called the Philosophy of History, and it was a very important series for Emerson, since out of it evolved the great essays on "History" and "Self Reliance" that he would publish in his first volume of in 1841. There is also a lecture on "Literature" in the Philosophy of History series, given in January 1837. The general theme of the series is stated in the introductory lecture: "We arrive early at the great discovery that there is one Mind common to all individual men; that what is individual is less than what is universal; that those properties by which you are man are more radical than those by which you are Adam or John; than the individual, nothing is less; than the universal, nothing is greater; that error, vice, and disease have their seat in the superficial or individual nature; that the common nature is whole." Literature, then, is the written record of this mind, and in one important sense literature is always showing us only ourselves. This lecture contains Emerson's most extreme--and least fruitful--statement of his idealist conception of literature. He contrasts art with literature, explaining that while "Art delights in carrying a thought into action, Literature is the conversion of action into thought." In other words, "Literature idealizes action." In an abstract sense this may be so, but Emerson is generally at his best when he sees literature moving us toward action, not away from it. In another place this lecture has a very valuable comment on how literature is able to reach into our unconscious. "Whoever separates for us a truth from our unconscious reason, and makes it an object of consciousness, ... must of course be to us a great man." And there is also a rather uncharacteristic recognition of what Gustav Flaubert would call . "The laws of composition are as strict as those of sculpture and architecture. There is always one line that ought to be chosen, one proportion that should be kept, and every other line or proportion is wrong.... So, in writing, there is always a right word, and every other than that is wrong."