The Relation of Ralph Waldo Emerson to Public Affairs
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Politics and the Double-Edged Place of Belief
POLITICS AND THE DOUBLE-EDGED PLACE OF BELIEF by JUSTIN JAMES PINKERMAN (Under the Direction of Alexander Kaufman) ABSTRACT Hannah Arendt and Ralph Waldo Emerson both express alarm at the way social conformity imperils individuality and debases politics. Yet, they respond to the threat by explicating contradictory notions of political association. Arendt argues for political cooperation rooted in mutual promises whereas Emerson warns against pledging oneself to a common cause. In this paper, I argue that Emerson and Arendtʼs opposing accounts of reason underlie their divergent ideals of political association. Arendt regards the lone individual as unable to reason properly, and she stresses the importance of common sense in making political judgments. Conversely, Emerson considers the solitary person able to ascertain knowledge reliably and perceives formal association as corrupting. I contend that Emerson, by incorporating belief into his theory of knowledge, better equips the individual to resist political cooption than does Arendt. However, I also insist that belief only benefits politics when used to justify resistance and not coercion. INDEX WORDS: Hannah Arendt, Ralph Waldo Emerson, Politics, Belief, Individuality, Society, Political association, Nonconformity, Opinion, Truth, Political judgment, Common sense POLITICS AND THE DOUBLE-EDGED PLACE OF BELIEF by JUSTIN JAMES PINKERMAN B.S., Oral Roberts University, 2004 B.A., Oral Roberts University, 2004 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2012 © 2012 Justin James Pinkerman All Rights Reserved POLITICS AND THE DOUBLE-EDGED PLACE OF BELIEF by JUSTIN JAMES PINKERMAN Major Professor: Alexander Kaufman Committee: O. -
The Restless Liberalism of Alexis De Tocqueville
FILOZOFIA ___________________________________________________________________________Roč. 72, 2017, č. 9 THE RESTLESS LIBERALISM OF ALEXIS DE TOCQUEVILLE JAKUB TLOLKA, London School of Economics and Political Science, London, UK TLOLKA, J.: The Restless Liberalism of Alexis de Tocqueville FILOZOFIA, 72, No. 9, 2017, pp. 736-747 This essay attempts to contextualise the purported novelty of Alexis de Tocqueville’s particular brand of liberalism. It regards the author not as an heir or precursor to any given political tradition, but rather as a compelled syncretist whose primary philosophical concern was the moral significance of the democratic age. It suggests that Tocqueville devised his ‘new political science’ with a keen view to the existential implications of modernity. In order to support that suggestion, the essay explores the genealogy of Tocqueville’s moral and political thought and draws a relation between his analysis of democracy and his personal experience of modernity. Keywords: A. de Tocqueville – Modernity – Liberalism – Inquiétude – Religion Introduction. Relatively few authors in the history of political thought have produced an intellectual legacy of such overarching resonance as Alexis de Tocqueville. Even fewer, perhaps, have so persistently eluded ordinary analytical and exegetical frameworks, presenting to each astute observer a face so nuanced as to preclude serious interpretive consensus. As writes Lakoff (Lakoff 1998), ‘disagreement over textual interpretation in the study of political thought is not uncommon’. However, ‘it usually arises around those who left writings of a patently divergent character’ (p. 437). When we thus consider the ‘extraordinarily coherent and consistent nature’ of Alexis de Tocqueville’s political philosophy, it appears somewhat odd that the academic consensus surrounding that author relates almost exclusively to the grandeur of his intellectual achievement (Lukacs 1959, 6). -
California State University, Northridge the World As
- .... -~-·· ---- -~-~-. -· --. -· ·------ - -~- -----~-·--~-~-*-·----~----~----·····"'·-.-·-~·-·--·---~---- ---~-··i ' CALIFORNIA STATE UNIVERSITY, NORTHRIDGE THE WORLD AS ILLUSION \\ EMERSON'S AMERICANIZATION ·oF MAYA A thesis submitted in partial satisfaction of the requirements for the degree of Master of Arts in English by Rose Marian Shade [. I I May, 1975 The thesis of Rose Marian Shade 1s approved: California State University, Northridge May, 1975 ii _,---- ~---'"·--------------- -------- -~-------- ---·· .... -· - ... ------------ ---······. -·- -·-----··- ··- --------------------·--···---··-·-··---- ------------------------: CONTENTS Contents iii Abstract iv Chapter I THE BACKGROUND 1 II INDIAN FASCINATION--HARVARD DAYS 5 III ONE OF THE WORLD'S OLDEST RELIGIONS 12 IV THE EDUCATION OF AN ORIENTALIST 20 v THE USES OF ILLUSION 25 Essays Nature 25 History 28 The Over-Soul 29 Experience 30 Plato 32 Fate 37 Illusions 40 Works and Days 47 Poems Hamatreya 49 Brahma 54 Maia 59 VI THE WORLD AS ILLUSION: YANKEE STYLE 60 VII ILLUSION AS A WAY OF LIFE 63 NOTES 70 BIBLIOGRAPHY 77 iii I I ABSTRACT THE WORLD AS ILLUSION EMERSON'S AMERICANIZATION OF MAYA by Rose Marian Shade Master of Arts in English May, 1975 One of the most important concepts that Ralph Waldo Emerson passed on to America's new philosophies and religions was borrowed from one of the world's oldest systems of thought--Hinduism. This was the Oriental view of the phenomenal world as Maya or Illusion concealing the unity of Brahman under a variety of names and forms. This thesis describes Emerson's introduction to Hindu thought and literature during his college days, reviews the_concept of Maya found in Hindu scriptures, and details Emerson's deepened interest and wide reading in Hindu philosophy in later life. -
Sovereignty of the Living Individual: Emerson and James on Politics and Religion
religions Article Sovereignty of the Living Individual: Emerson and James on Politics and Religion Stephen S. Bush Department of Religious Studies, Brown University, 59 George Street, Providence, RI 02912, USA; [email protected] Received: 20 July 2017; Accepted: 20 August 2017; Published: 25 August 2017 Abstract: William James and Ralph Waldo Emerson are both committed individualists. However, in what do their individualisms consist and to what degree do they resemble each other? This essay demonstrates that James’s individualism is strikingly similar to Emerson’s. By taking James’s own understanding of Emerson’s philosophy as a touchstone, I argue that both see individualism to consist principally in self-reliance, receptivity, and vocation. Putting these two figures’ understandings of individualism in comparison illuminates under-appreciated aspects of each figure, for example, the political implications of their individualism, the way that their religious individuality is politically engaged, and the importance of exemplarity to the politics and ethics of both of them. Keywords: Ralph Waldo Emerson; William James; transcendentalism; individualism; religious experience 1. Emersonian Individuality, According to James William James had Ralph Waldo Emerson in his bones.1 He consumed the words of the Concord sage, practically from birth. Emerson was a family friend who visited the infant James to bless him. James’s father read Emerson’s essays out loud to him and the rest of the family, and James himself worked carefully through Emerson’s corpus in the 1870’s and then again around 1903, when he gave a speech on Emerson (Carpenter 1939, p. 41; James 1982, p. 241). -
Michael Oakeshott 'On Being Conservative'
Podoksik, Ephraim. "Michael Oakeshott ‘On Being Conservative’." Conservative Moments: Reading Conservative Texts. Ed. Mark Garnett. London: Bloomsbury Academic, 2018. 67–74. Textual Moments in the History of Political Thought. Bloomsbury Collections. Web. 2 Oct. 2021. <http://dx.doi.org/10.5040/9781350001565.ch-009>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 2 October 2021, 23:12 UTC. Copyright © Mark Garnett 2018. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. 67 CHAPTER NINE Michael Oakeshott ‘On Being Conservative’ Ephraim Podoksik The self- government of men of passionate belief and enterprise is apt to break down when it is most needed. It often suffi ces to resolve minor collisions of interest, but beyond these it is not to be relied upon. A more precise and a less easily corrupted ritual is required to resolve the massive collisions which our manner of living is apt to generate and to release us from the massive frustrations in which we are apt to become locked. The custodian of this ritual is ‘the government’, and the rules it imposes are ‘the law’. One may imagine a government engaged in the activity of an arbiter in cases of collisions of interest but doing its business without the aid of laws, just as one may imagine a game without rules and an umpire who was appealed to in cases of dispute and who on each occasion merely used his judgment to devise ad hoc a way of releasing the disputants from their mutual frustration. -
JACQUES ROUSSEAU's EMILE By
TOWARD AN UNDERSTANDING OF THE NOVELISTIC DIMENSION OF JEAN- JACQUES ROUSSEAU’S EMILE by Stephanie Miranda Murphy A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Political Science University of Toronto © Copyright by Stephanie Miranda Murphy 2020 Toward an Understanding of the Novelistic Dimension of Jean-Jacques Rousseau’s Emile Stephanie Miranda Murphy Doctor of Philosophy Department of Political Science ABSTRACT The multi-genre combination of philosophic and literary expression in Rousseau’s Emile provides an opportunity to explore the relationship between the novelistic structure of this work and the substance of its philosophical teachings. This dissertation explores this matter through a textual analysis of the role of the novelistic dimension of the Emile. Despite the vast literature on Rousseau’s manner of writing, critical aspects of the novelistic form of the Emile remain either misunderstood or overlooked. This study challenges the prevailing image in the existing scholarship by arguing that Rousseau’s Emile is a prime example of how form and content can fortify each other. The novelistic structure of the Emile is inseparable from Rousseau’s conception and communication of his philosophy. That is, the novelistic form of the Emile is not simply harmonious with the substance of its philosophical content, but its form and content also merge to reinforce Rousseau’s capacity to express his teachings. This dissertation thus proposes to demonstrate how and why the novelistic -
The Birth-Mark Hawthorne, Nathaniel
The Birth-Mark Hawthorne, Nathaniel Published: 1843 Type(s): Short Fiction Source: http://gutenberg.org 1 About Hawthorne: Nathaniel Hawthorne was born on July 4, 1804, in Salem, Massachu- setts, where his birthplace is now a museum. William Hathorne, who emigrated from England in 1630, was the first of Hawthorne's ancestors to arrive in the colonies. After arriving, William persecuted Quakers. William's son John Hathorne was one of the judges who oversaw the Salem Witch Trials. (One theory is that having learned about this, the au- thor added the "w" to his surname in his early twenties, shortly after graduating from college.) Hawthorne's father, Nathaniel Hathorne, Sr., was a sea captain who died in 1808 of yellow fever, when Hawthorne was only four years old, in Raymond, Maine. Hawthorne attended Bowdoin College at the expense of an uncle from 1821 to 1824, befriending classmates Henry Wadsworth Longfellow and future president Franklin Pierce. While there he joined the Delta Kappa Epsilon fraternity. Until the publication of his Twice-Told Tales in 1837, Hawthorne wrote in the comparative obscurity of what he called his "owl's nest" in the family home. As he looked back on this period of his life, he wrote: "I have not lived, but only dreamed about living." And yet it was this period of brooding and writing that had formed, as Malcolm Cowley was to describe it, "the central fact in Hawthorne's career," his "term of apprenticeship" that would eventually result in the "richly med- itated fiction." Hawthorne was hired in 1839 as a weigher and gauger at the Boston Custom House. -
Chapter Iv What If We Held A
202 Chapter IV CHAPTER IV WHAT IF WE HELD A DEMOCRACY; WOULD ANYONE COME? If liberty and equality, as is thought by some, are chiefly to be found in democracy, they will be best attained when all persons alike share in the government to the utmost. —Plato (From Politics, Book IV) It is March 3, 1992. Vermont lies white across the mountains of northern New England. The winter has been normal—too long and too cold for most of the people of the planet who live somewhere to the south. But now this part of America’s great north woods is stretching ever so slightly. The natives sense it and take heart in the hint of nature’s connections; the seasonal bends of cold and warm that wind behind them along a lost river of time. The very coldest and the very loneliest corner of this little American state is what Vermonters call the Northeast Kingdom. Here 2000 square miles of tough sledding pitch and snarl hard on the Canadian border while off to the east New Hampshire’s high peaks stand guard. Here 48 little towns have reached accommodation with the land and the moose and the bear and the beaver that share it with them. Here on this day in the center of the Kingdom in a town called Newark, citizens will once again navigate a yearly enterprise of their own connections. They will come together to govern themselves—face to face. This kind of politics has been flowing through the Kingdom for two centuries in a way that seems as untouched by the years as the great cedar swamps that mark the 203 Chapter IV lower contours of the hardwood hills. -
THE REPUBLICAN PARTY's MARCH to the RIGHT Cliff Checs Ter
Fordham Urban Law Journal Volume 29 | Number 4 Article 13 2002 EXTREMELY MOTIVATED: THE REPUBLICAN PARTY'S MARCH TO THE RIGHT Cliff checS ter Follow this and additional works at: https://ir.lawnet.fordham.edu/ulj Part of the Accounting Law Commons Recommended Citation Cliff cheS cter, EXTREMELY MOTIVATED: THE REPUBLICAN PARTY'S MARCH TO THE RIGHT, 29 Fordham Urb. L.J. 1663 (2002). Available at: https://ir.lawnet.fordham.edu/ulj/vol29/iss4/13 This Article is brought to you for free and open access by FLASH: The orF dham Law Archive of Scholarship and History. It has been accepted for inclusion in Fordham Urban Law Journal by an authorized editor of FLASH: The orF dham Law Archive of Scholarship and History. For more information, please contact [email protected]. EXTREMELY MOTIVATED: THE REPUBLICAN PARTY'S MARCH TO THE RIGHT Cover Page Footnote Cliff cheS cter is a political consultant and public affairs writer. Cliff asw initially a frustrated Rockefeller Republican who now casts his lot with the New Democratic Movement of the Democratic Party. This article is available in Fordham Urban Law Journal: https://ir.lawnet.fordham.edu/ulj/vol29/iss4/13 EXTREMELY MOTIVATED: THE REPUBLICAN PARTY'S MARCH TO THE RIGHT by Cliff Schecter* 1. STILL A ROCK PARTY In the 2000 film The Contender, Senator Lane Hanson, por- trayed by Joan Allen, explains what catalyzed her switch from the Grand Old Party ("GOP") to the Democratic side of the aisle. During her dramatic Senate confirmation hearing for vice-presi- dent, she laments that "The Republican Party had shifted from the ideals I cherished in my youth." She lists those cherished ideals as "a woman's right to choose, taking guns out of every home, campaign finance reform, and the separation of church and state." Although this statement reflects Hollywood's usual penchant for oversimplification, her point con- cerning the recession of moderation in Republican ranks is still ap- ropos. -
'Indian Career' of John Stuart Mill a Review-Arti
Organic Conservatism, Administrative Realism, and the Imperialist Ethos in the 'Indian Career' of John Stuart Mill a review-article by Vinay Lal* Lynn Zastoupil. John Stuart Mill and India. Stanford, California: Stanford University Press, 1994. viii + 280 pp. "I was born in London, on the 20th of May, 1806," wrote John Stuart Mill in his autobiography, "and was the eldest son of James Mill, the author of the History of British India." James Mill had acquired considerable fame as a philosopher of utilitarianism and as an authority on India; and if it is remarkable that John Stuart Mill, who would eclipse his father, described himself, on the opening page of his autobiography, as the son of the "author of the History of British India", it is just as revealing that he virtually obscured his own life-long association with India. It is not commonly known that John Stuart Mill, philosopher of classical liberalism, theorist of political economy, proponent of women's rights, and one of the shapers of modern English prose, spent nearly the entirety of his adult working life drafting "despatches" or official documents on British policy in India. A few terse lines, to which he had practically nothing else to add in his autobiography, describe his association with India: "In May, 1823, my professional occupation and status for the next thirty-five years of my life, were decided by my father's obtaining for me an appointment from the East India Company. immediately under himself." Thus was John Stuart Mill's connection with India assured until the demise of the East India Company in 1858. -
Self-Reliance Beyond Neoliberalism: Rethinking Autonomy at the Edges of Empire
City University of New York (CUNY) CUNY Academic Works Publications and Research New York City College of Technology 2014 Self-Reliance beyond Neoliberalism: Rethinking Autonomy at the Edges of Empire Karen Hébert Carleton University Diana Mincyte CUNY New York City College of Technology How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/ny_pubs/754 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] Accepted version of: Hébert, Karen and Diana Mincyte (2014) “Self-Reliance Beyond Neoliberalism: Rethinking Autonomy at the Edges of Empire.” Environment and Planning D: Society and Space, 32(2): 206–222. DOI: https://doi.org/10.1068/d6312 © 2014. This manuscript version is made available under the CC-BY-NC-ND 4.0 license http://creativecommons.org/licenses/by-nc-nd/4.0/ Self-Reliance beyond Neoliberalism: Rethinking Autonomy at the Edges of Empire Karen Hébert and Diana Mincyte Abstract Across scholarly and popular accounts, self-reliance is often interpreted as either the embodiment of individual entrepreneurialism, as celebrated by neoliberal designs, or the basis for communitarian localism, increasingly imagined as central to environmental and social sustainability. In both cases, self-reliance is framed as an antidote to the failures of larger state institutions or market economies. This article offers a different framework for understanding self-reliance by linking insights drawn from agrarian studies to current debates on alternative economies. Through an examination of the social worlds of semi- subsistence producers in peripheral zones in the global North, we show how everyday forms of self-reliance are mutually constituted with states and markets, particularly through interactions with labor institutions and hybrid property regimes linking individual and collective interests. -
The Abolition of Emerson: the Secularization of America’S Poet-Priest and the New Social Tyranny It Signals
THE ABOLITION OF EMERSON: THE SECULARIZATION OF AMERICA’S POET-PRIEST AND THE NEW SOCIAL TYRANNY IT SIGNALS A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Government By Justin James Pinkerman, M.A. Washington, DC February 1, 2019 Copyright 2019 by Justin James Pinkerman All Rights Reserved ii THE ABOLITION OF EMERSON: THE SECULARIZATION OF AMERICA’S POET-PRIEST AND THE NEW SOCIAL TYRANNY IT SIGNALS Justin James Pinkerman, M.A. Thesis Advisor: Dr. Richard Boyd, Ph.D. ABSTRACT Motivated by the present climate of polarization in US public life, this project examines factional discord as a threat to the health of a democratic-republic. Specifically, it addresses the problem of social tyranny, whereby prevailing cultural-political groups seek to establish their opinions/sentiments as sacrosanct and to immunize them from criticism by inflicting non-legal penalties on dissenters. Having theorized the complexion of factionalism in American democracy, I then recommend the political thought of Ralph Waldo Emerson as containing intellectual and moral insights beneficial to the counteraction of social tyranny. In doing so, I directly challenge two leading interpretations of Emerson, by Richard Rorty and George Kateb, both of which filter his thought through Friedrich Nietzsche and Walt Whitman and assimilate him to a secular-progressive outlook. I argue that Rorty and Kateb’s political theories undercut Emerson’s theory of self-reliance by rejecting his ethic of humility and betraying his classically liberal disposition, thereby squandering a valuable resource to equip individuals both to refrain from and resist social tyranny.