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Journal articles on the topic 'Transcendentalism in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Almi, Hanane. "Islam and Transcendentalism in Theological Convergence." Arabist: Budapest Studies in Arabic 46 (2024): 1–16. http://dx.doi.org/10.58513/arabist.2024.46.1.

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This paper explores the interrelation between Islam and the ideology of the Transcendentalist movement, as held by prominent Transcendentalists Thomas Carlyle, and Ralph Waldo Emerson. It examines the movement’s theological principles that created interconnectedness with Islam’s ideals, such as social reforms, the divinity of nature, and self-reliance. The paper then narrows its scope to a case study analyzing a selected piece of Transcendentalist literature, On Heroes, Hero-Worship, and the Heroic in History, written by Thomas Carlyle. The results indicate that there are many points of convergence between Islam and the theological ideals of Transcendentalism, as evidenced by Carlyle’s veracity within his work On Heroes.

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2

Qi, Wenjin. "Transcendentalism in Herman Melville’s Moby-Dick." Journal of Language Teaching and Research 12, no. 2 (March 1, 2021): 275. http://dx.doi.org/10.17507/jltr.1202.08.

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Ralph Waldo Emerson's Transcendentalist beliefs had dominated American literature in the Romantic period. It has remained an appealing interest in exploring whether Herman Melville had been influenced by Transcendentalism and in what ways it is embodied in his work. Therefore, this study carries out a detailed analysis of Melville's Transcendentalist tendency in his masterpiece of Moby-Dick. It is found that the characterization of Ahab as a Transcendentalist hero and Ishmael as an Emersonian Individualist are two cases in the point. Furthermore, it also reveals the embodiment of Oversoul in the narration. Altogether, they testify the sign of Transcendental influence over Melville in this novel.

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Sommer, Tim. "“Always as a Means, Never as an End”: Orestes Brownson's “Transcendentalist” Criticism and the Uses of the Literary." New England Quarterly 90, no. 3 (September 2017): 442–72. http://dx.doi.org/10.1162/tneq_a_00627.

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This essay examines how Orestes Brownson used literary criticism as a medium to distance himself from the Transcendentalist movement. It argues that Brownson's qualified rejection of Transcendentalism played a crucial role in the formation of his professional identity as a literary critic and public intellectual in the mid-nineteenth-century literary sphere.

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4

Keramat Jahromi, Maral, and Fazel Asadi Amjad. "Suhrawardi’s Ishraq in Ralph Waldo Emerson’s Transcendentalism: A Phenomenological Reading of Knowledge and Intuition." Journal of Critical Studies in Language and Literature 4, no. 2 (March 1, 2023): 20–29. http://dx.doi.org/10.46809/jcsll.v4i2.197.

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Among all the Transcendentalists, Ralph Waldo Emerson (May 25, 1803 – April 27, 1882) looked forward to a more glorious state in America than history had yet recorded at a turning point in the foundation of his nation’s literature. The belief in human progress culminating in a religion of humanity is the reason that Transcendentalism came into understanding Asian religions and doctrines to which Ishraq (Philosophy of Illumination) belongs. By explicating the phenomenological ontology of Suhrawardi’s concept of light in The Discourses of Philosophy of Illumination and placing this ontology within regard for Anna-Teresa Tymieniecka’s Ontopoiesis (phenomenology of Life) and Emerson’s Transcendentalism, a descriptive framework for such an analysis can be found with an emphasis upon knowledge and intuition. This comparative reading will bring an entire range of genuine phenomenological reflections in Ishraqi philosophy to the occidental forum of Transcendentalism, looking for parallel development and cross-cultural dialogue to reflect an intellectual affinity.

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5

Ronda, Bruce. "The Concord School of Philosophy and the Legacy of Transcendentalism." New England Quarterly 82, no. 4 (December 2009): 575–607. http://dx.doi.org/10.1162/tneq.2009.82.4.575.

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During its ten summer sessions (1879–88), the Concord School of Philosophy attracted hundreds of attendees who, for intellectual improvement and a glimpse of aging transcendentalists, endured lectures on the classics, philosophy, and comparative religions. This essay explores reporters', attendees', and school leaders' attitudes toward transcendentalism, suggesting why the school sought to downplay the antebellum movement's radical implications.

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6

Minderop, Albertine. "TELAAH SIMBOL DAN METAFOR: ANTARA TRANSENDENTALISME DAN “SUFISME SEKULER” DALAM KARYA RALPH WALDO EMERSON." Adabiyyāt: Jurnal Bahasa dan Sastra 14, no. 1 (June 30, 2015): 85. http://dx.doi.org/10.14421/ajbs.2015.14104.

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The aim of this study is to show the essence of transcendentalism in the context of the "Divine Light" which is assessed through figurative language style (metaphors and symbols). The scope of research is the study of literature, such as essays, and style; from the point of Transcendentalism philosophy. The theory used is the science of literature -the concepts of figurative language. The point of view is philosophy of transcendentalism and Sufism. Stages in Sufism are Shari'a, congregations, nature, and ma'rifat. The results showed that Emerson’s essays called transcendentalism contains teachings as "Secular Sufism", focusing on human control efforts. In this case, Emerson Transcendentalism does not require any religious means, therefore he was called “Secular Sufism”; whereas the teachings of Sufism emphasizes the teachings of religion. Conclusion of the study is the benefit of achieving the "Light Divine," that is, a mental reform that produces "true happiness" and forms a "whole person."

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7

Sexton, Jared. "Word.Afterward: On the Blackness of Thoreau's Thinking." Oxford Literary Review 46, no. 1 (July 2024): 1–30. http://dx.doi.org/10.3366/olr.2024.0426.

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This essay surveys Henry David Thoreau’s extensive commentary on slavery and freedom in the 1840s and 50s, tracking the ways he toggles between the literal (i.e., the institutions of racial chattel and capital’s value-form resisted by civil disobedience and reconfigured by civil war) and the figurative (i.e., the existential and spiritual slavery evaded by the individual and collective attainment of ‘real values’), and how his natural philosophy at once illuminates and obscures the true stakes of his abolitionism and that of his fellow Transcendentalists. It notes that there is much to be said for and much yet to be done on the burgeoning intersectional critique of Transcendentalism, one that highlights both its strengths and limitations—or, at times, its outright problems—regarding race, nation, class, gender, sexuality et al. So too for the literature celebrating Thoreau ‘as much for his politics as his aesthetics,’ avowing how his ‘reform writings and lectures alone have earned him the reputation of being a social activist who didn’t rest on high-minded principles.’ The focus here is adjacent and complementary: to consider the prospects of a Black Transcendentalism that is coeval with and prior to Thoreau's articulation of the principles of ‘Elevation’ and ‘Emancipation.’ Beyond that, it speculates about something like the blackness of Thoreau’s own evolving relation to the political-intellectual movement of Transcendentalism itself.

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8

Luzon, Danny. "The Language of Transcendentalism." Nineteenth-Century Literature 76, no. 3 (December 1, 2021): 263–90. http://dx.doi.org/10.1525/ncl.2021.76.3.263.

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Danny Luzon, “The Language of Transcendentalism: Mysticism, Gender, and the Body in Julia Ward Howe’s The Hermaphrodite” (pp. 263–290) This essay studies the idea of a “third” sex adapted by Julia Ward Howe and other American transcendentalists from the language and theology of European mysticism. It explores Howe’s design of a nonbinary gender category through her dialogue with the figure of the hermaphrodite in the mystic tradition. Specifically, I look at Howe’s unfinished “Laurence manuscript” (written throughout the 1840s and first published in 2004 under the title The Hermaphrodite), tracing how it gives shape to unique intersex modes of knowledge and expression. The novel’s intersex protagonist, who repeatedly claims “I am no man, no woman, nothing,” allows Howe to productively utilize a language of negation and multiplicity, making the apophatic quality of mystic speech, as well as her protagonist’s denial of intelligibility, into a means of spiritual transcendence. In doing so, Howe marks gender categories as dwelling beyond social expression, away from phallocentric discursive constraints and their production of fixed dualistic concepts. Her mystic phenomenology elucidates the indeterminacy of gender, revealing it as something that cannot be adequately conceptualized in language. Howe’s prose thus produces complex dynamics between the spirit and the flesh, in order to free both the self and the body from the sociolinguistic restrictions of social intelligibility.

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9

Mastroianni, Dominic. "Transcendentalism Without Escape." American Literary History 31, no. 3 (2019): 575–85. http://dx.doi.org/10.1093/alh/ajz020.

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AbstractThis essay-review asks what transcendentalism can contribute to our sense of the present moment and our capacity to imagine more just and livable futures. In doing so, it suggests an alternative to the view that transcendentalism embraces escapism and isolating individualism. I focus on Ralph Waldo Emerson and Henry David Thoreau, presuming that the present value of an idea of transcendentalism is to be discovered in their writings or nowhere. The two are centrally concerned with describing the conditions under which experience is acquired; their writing, then, evinces a wish to get closer to the world, not to escape it. What they do seek to transcend is not the world but our illusions about it, particularly those that feed egotism. The irony of calling Emerson in particular an escapist is that his writing makes escape so difficult to achieve. The process of reading Emerson—of finding a sentence suddenly captivating, just where it had been hopelessly dull—models and perhaps prompts a process of similar discovery about the mundane world. I conclude by linking transcendentalism to ideas of critical humility and naïveté suggested by Stanley Cavell, Toril Moi, Jane Bennett, and Theodor Adorno. Some form of naïveté, I speculate, might help us confront our inability to change in the midst of anthropogenic climate change and mass extinction.

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10

O'Grady, J. P. "American Transcendentalism: A History." Interdisciplinary Studies in Literature and Environment 16, no. 2 (April 1, 2009): 386–87. http://dx.doi.org/10.1093/isle/isp015.

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11

Finley, James S. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2020, no. 1 (September 1, 2022): 3–25. http://dx.doi.org/10.1215/00659142-9580484.

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Richardson, Todd H. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2019, no. 1 (September 1, 2021): 3–24. http://dx.doi.org/10.1215/00659142-8928438.

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13

Robinson, David M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 1998, no. 1 (September 1, 2000): 3–28. http://dx.doi.org/10.1215/00659142-1998-1-3.

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Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 1999, no. 1 (January 1, 2001): 1–32. http://dx.doi.org/10.1215/00659142-1999-1-1.

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Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2000, no. 1 (January 1, 2002): 3–27. http://dx.doi.org/10.1215/00659142-2000-1-3.

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Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2001, no. 1 (January 1, 2003): 3–26. http://dx.doi.org/10.1215/00659142-2001-1-3.

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Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2002, no. 1 (January 1, 2004): 3–24. http://dx.doi.org/10.1215/00659142-2002-1-3.

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Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2003, no. 1 (January 1, 2005): 3–31. http://dx.doi.org/10.1215/00659142-2003-1-3.

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Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2004, no. 1 (January 1, 2006): 3–30. http://dx.doi.org/10.1215/00659142-2005-001.

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Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2005, no. 1 (January 1, 2007): 3–27. http://dx.doi.org/10.1215/00659142-2006-001.

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Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2006, no. 1 (January 1, 2008): 3–32. http://dx.doi.org/10.1215/00659142-2007-001.

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Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2007, no. 1 (January 1, 2009): 3–34. http://dx.doi.org/10.1215/00659142-2008-001.

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23

Robinson, D. M. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2008, no. 1 (January 1, 2010): 3–28. http://dx.doi.org/10.1215/00659142-2009-001.

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24

Rossi, W. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2011, no. 1 (January 1, 2013): 3–22. http://dx.doi.org/10.1215/00659142-2076849.

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25

Habich, Robert D. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2014, no. 1 (2016): 3–20. http://dx.doi.org/10.1215/00659142-3452458.

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26

Richardson, Todd H. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2016, no. 1 (2018): 3–22. http://dx.doi.org/10.1215/00659142-4383834.

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27

Richardson, Todd H. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2017, no. 1 (September 1, 2019): 3–26. http://dx.doi.org/10.1215/00659142-7328757.

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28

Richardson, Todd H. "Emerson, Thoreau, Fuller, and Transcendentalism." American Literary Scholarship 2018, no. 1 (September 1, 2020): vii—23. http://dx.doi.org/10.1215/00659142-8225354.

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29

Smirnov, Mikhail A. "Kantian Philosophy and ‘Linguistic Kantianism’." Kantian journal 37, no. 2 (2018): 32–45. http://dx.doi.org/10.5922/0207-6918-2018-2-2.

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The expression “linguistic Kantianism” is widely used to refer to ideas about thought and cognition being determined by language — a conception characteristic of 20th century analytic philosophy. In this article, I conduct a comparative analysis of Kant’s philosophy and views falling under the umbrella expression “linguistic Kantianism.” First, I show that “linguistic Kantianism” usually presupposes a relativistic conception that is alien to Kant’s philosophy (although Kant’s philosophy itself may be perceived as relativistic from a certain point of view). Second, I analyse Kant’s treatment of linguistic determinism and the place of his ideas in the 18th century intellectual milieu and provide an overview of relevant contemporary literature. Third, I show that authentic Kantianism and “linguistic Kantianism” belong to two different types of transcendentalism, to which I respectively refer as the “transcendentalism of the subject” and the “transcendentalism of the medium.” The transcendentalism of the subject assigns a central role to the faculties of the cognising subject (according to Kant, cognition is not the conforming of a subject’s intuitions and understanding to objects, but rather the application of a subject’s cognitive faculties to them). The transcendentalism of the medium assigns the role of an “active” element neither to the external world nor to the faculties of the cognising subject, but to something in between — language, in the case of “linguistic Kantianism.” I conclude that the expression “linguistic Kantianism” can be misleading when it comes to the origins of this theory. It would be more appropriate to refer to this theory by the expression “linguistic transcendentalism,” thus avoiding an incorrect reference to Kant.

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Yanhui, LU, and LIU Fangming. "Critical Reading of Walden from the Perspective of Chinese and Western Cultures." Asia-Pacific Journal of Humanities and Social Sciences 2, no. 3 (September 30, 2022): 073–79. http://dx.doi.org/10.53789/j.1653-0465.2022.0203.009.p.

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Chinese traditional thoughts have a great influence on Western literature and American Transcendentalism. Given Sino-western culture differences and Thoreau’s language limitations, by making a comparative analysis of Confucianism-Taoism implied in the essay and Thoreau’s transcendentalism, this paper aims to understand and interpret objectively and realistically elements of Chinese traditional culture in Walden so as to further think about how to maintain the cultural consciousness and cultural confidence of Chinese traditional culture. To start with the interpretation of the writing background of Walden and the author's personal identities, critical reading of Walden from different perspectives of Chinese and Western cultures is of great significance for the interpretation of the essence of Chinese and Western cultures, which contributes to guiding positive world views, outlooks on life and values, and better appreciating Chinese traditional culture and transcendentalism involved in Walden.

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Mendelson, D. "Natural Life: Thoreau's Worldly Transcendentalism." Interdisciplinary Studies in Literature and Environment 12, no. 2 (July 1, 2005): 293–94. http://dx.doi.org/10.1093/isle/12.2.293.

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32

Majdoubeh, Ahmad. "GIBRAN'S THE PROCESSION IN THE TRANSCENDENTALIST CONTEXT." Arabica 49, no. 4 (2002): 477–93. http://dx.doi.org/10.1163/15700580260375425.

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AbstractThe aim of this article is to examine Gibran Kahlil Gibran's ideas, as articulated in The Procession (Al-Mawākib), in the context of New England Transcendentalism, in particular Emerson's and Thoreau's. Even though critics recognize Ralph Waldo Emerson (and less frequently Henry David Thoreau) as an influence on Gibran, the precise nature of the influence has not been spelled out clearly. In this study, I shall attempt to do so. To the end of establishing the New England Transcendentalist influence on Gibran more firmly and coherently, I locate, explain, and highlight some of the striking echoes, similarities, and analogies (linguistic, philosophic, as well as structural) in Gibran's The Procession, on the one hand, and Emerson's essays and Thoreau's Walden, on the other hand. Such an examination of the relationship will certainly enrich the meanings of Gibran's poem, shed a new light on his ideas, and suggest an angle from which his philosophy is best viewed.

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33

Harshbarger, Scott. "Transatlantic Transcendentalism: The Wordsworth-Peabody-Hawthorne Connection." Wordsworth Circle 21, no. 3 (June 1990): 123–26. http://dx.doi.org/10.1086/twc24044621.

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34

E, Priya. "PORTRAYAL OF WOMEN AND NATURE IN KINGSOLVER'S NOVEL FLIGHT BEHAVIOUR." Kongunadu Research Journal 4, no. 1 (June 30, 2017): 27–28. http://dx.doi.org/10.26524/krj170.

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Literary eco -criticism is concerned with the ways that the relation between humans and nature are reflected in literary texts -the relationship of human beings with each other and with their environment. Literature has rich ecological heritage because literary history has many works on romanticism, naturalism, transcendentalism, literature of landscape and frontier literature. This paper aims to portray how Kingsolver used women and nature in her novel flight behaviour.

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35

Roberson, Susan L. "The Postcolonial and Imperial Experience in American Transcendentalism." Prose Studies 35, no. 3 (December 2013): 308–10. http://dx.doi.org/10.1080/01440357.2013.881623.

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Moses, Carole. "The Domestic Transcendentalism of Fanny Fern." Texas Studies in Literature and Language 50, no. 1 (2007): 90–119. http://dx.doi.org/10.1353/tsl.2008.0003.

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37

Floyd, Courtney A. "“Always the same unrememberable revelation”: Thoreau’s Telegraph Harp, the Development of an Immanent Romantic Secularism, and Golden Age Children’s Literature." Nineteenth-Century Literature 74, no. 1 (June 1, 2019): 30–53. http://dx.doi.org/10.1525/ncl.2019.74.1.30.

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Courtney A. Floyd, “‘Always the same unrememberable revelation’: Thoreau’s Telegraph Harp, the Development of an Immanent Romantic Secularism, and Golden Age Children’s Literature” (pp. 30–53) In this essay, I analyze Henry David Thoreau’s references to and use of the telegraph, Aeolian harp, and telegraph harp in his journals between the years 1851 and 1853, A Week on the Concord and Merrimack Rivers (1849), and Walden (1854). I argue that the figure of the telegraph harp, though only briefly mentioned in Thoreau’s published works, represents a significant reworking of Romantic sensibility into a modern, immanent, and secular narrative of mundane transcendence that undergirds his particular transcendentalism. Thoreau obfuscates the material modernity of the telegraph harp even as he rescripts its very materiality. His diction in passages about the telegraph harp implies a sort of transcendence but grounds that transcendence in the natural landscape and a physical symbol of modern technology, establishing a conceptual legacy that informs not only second-generation transcendentalism, but also and unexpectedly, Golden Age children’s literature of the late nineteenth and early twentieth centuries.

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Isaac, Fred. "American Heretic: Theodore Parker & Transcendentalism." Journal of American Culture 27, no. 2 (June 2004): 226–27. http://dx.doi.org/10.1111/j.1537-4726.2004.133_4.x.

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MÜLAZIMOĞLU, Melis. "LITERATURE AS CULTURAL ECOLOGY: A CULTURAL ECOLOGICAL STUDY ON EMERSON AND WHITMAN." Volume 6, Issue 2 6, no. 2 (May 27, 2021): 95–104. http://dx.doi.org/10.26809/joa.6.2.01.

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This article is intended to find out how a cultural ecological reading is possible for the selected poems of Emerson and Whitman who are considered as the leading figures of the nineteenth century American Renaissance, the artistic spirit which has flourished between the 1830s-1860s in the wake of the Romantic movement. Transcendentalism in America, as a projection of English Romanticism and Christian Unitarianism interprets the organic interaction in-between man, nature and god. Giving the earliest examples of Transcendentalist nature-writing, Emerson and Whitman are open for a cultural-ecological reading because cultural ecology as a new direction in ecocriticism, brings together ecology and aesthetics, nature and man, environment and literature, language and culture in other words human and non-human universes. As an inter-disciplinary theory developing in a dynamic way, cultural ecology, according to Zapf, “can be described as the interrelation of three major discursive functions such as the ‘culture-critical metadiscourse,’ ‘an imaginative counter-discourse,’ and a ‘reintegrative interdiscourse’” (Zapf 2016: 96). In the first model, the artistic work is analyzed to reveal the workings of an oppressive ideological structure and dogmatic values of the society whereas the second one points out the representations of otherness and marginalization within a text and finally last one tries to exemplify the co-evolution of both models in searching for the “transformative role of literature” within “eco-semiotic” discourse. In that sense, this article intends to find out how the poetic examples of Emerson and Whitman fit into the triadic model of cultural ecology. The argument proceeds through the illustration of Zapf’s triadic model in Emerson’s “Hamatreya,” and Whitman’s “The Splendid, Silent Sun.”

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40

Leatham, Jeremy. "Newborn Bards of the Holy Ghost: The Seven Seniors and Emerson's “Divinity School Address”." New England Quarterly 86, no. 4 (December 2013): 593–624. http://dx.doi.org/10.1162/tneq_a_00321.

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When Ralph Waldo Emerson entered Divinity Hall in July 1838 to address the Harvard Divinity School's graduating class, he aimed to inspire a new generation of preachers, not to undermine Christianity or launch transcendentalism. This paper examines the members of that class to reveal the extent of Emerson's immediate influence.

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41

Uechi, N. "Emersonian Transcendentalism in Frank Lloyd Wright's Unity Temple." Interdisciplinary Studies in Literature and Environment 7, no. 2 (July 1, 2000): 95–113. http://dx.doi.org/10.1093/isle/7.2.95.

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42

Selley, April. "Transcendentalism in Star Trek: The Next Generation." Journal of American Culture 13, no. 1 (March 1990): 31–34. http://dx.doi.org/10.1111/j.1542-734x.1990.1301_31.x.

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43

Gasche, Rodolphe, Reiner Schurmann, and Christine-Marie Gros. ""Like the Rose, without Why": Postmodern Transcendentalism and Practical Philosophy." Diacritics 19, no. 3/4 (1989): 101. http://dx.doi.org/10.2307/465392.

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Finseth, I. "Race and Nature: From Transcendentalism to the Harlem Renaissance." Interdisciplinary Studies in Literature and Environment 16, no. 4 (September 21, 2009): 884–85. http://dx.doi.org/10.1093/isle/isp077.

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45

Robinson, D. M. "Emerson's Transatlantic Romanticism * Transatlantic Transcendentalism: Coleridge, Emerson, and Nature." Interdisciplinary Studies in Literature and Environment 21, no. 2 (June 20, 2014): 488–90. http://dx.doi.org/10.1093/isle/isu060.

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46

Gurley, Jennifer. "Louisa May Alcott as Poet: Transcendentalism and the Female Artist." New England Quarterly 90, no. 2 (June 2017): 198–222. http://dx.doi.org/10.1162/tneq_a_00603.

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This essay presents Louisa May Alcott's conception of an artist, one that gives nineteenth century women access to that title. Based in her poetry, Alcott's notion of art both draws from and resists Transcendentalist theology as it counters sentimentalist cliches about women writers. Ellen Sturgis Hooper is revealed as a major influence on Alcott.

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Shanahan. "Digital Transcendentalism in David Mitchell’s Cloud Atlas." Criticism 58, no. 1 (2016): 115. http://dx.doi.org/10.13110/criticism.58.1.0115.

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Wilson, R. "Exporting Christian Transcendentalism, Importing Hawaiian Sugar: The Trans-Americanization of Hawai`i." American Literature 72, no. 3 (September 1, 2000): 521–52. http://dx.doi.org/10.1215/00029831-72-3-521.

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Park, Kee-Tae. "Emerson and Hemingway’s View of Nature within The American Tradition." Korea Association of World History and Culture 64 (September 30, 2022): 255–76. http://dx.doi.org/10.32961/jwhc.2022.09.64.255.

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Abstract:

Ralph Waldo Emerson’s Transcendentalism was an innovation against Legalism and Antinomianism in those days. However, it was not an anti-religious movement but a serious issue of religious antagonists having dealt with the nefarious authority of religion that suppressed human self. Therefore, Transcendentalism must be arisen against the Calvinistic tradition of America. In the age of Emerson, many people were spiritually confused by the state of irreligion, so Emerson tried to show them the way how to search for the existence of God with the remark “The sun also shines today.” In addition to this, he insisted that in the past as well as in the present, God should exist and rule all over the world. The first anti-authoritarian colonists immigrated to the New World, America, over-spreaded with primitive forest to search for the religious freedom and the genuine relief in God. Here, they could escape from the false and deceptive traditions of religion and conventions of the Old World, Europe, that suppressed the human self. Consequently, we can conclude that the view of nature within Emerson and Hemingway’s works became a kind of the American tradition in culture and literature. Insisting the point that we can attain the state of mystical union of the soul with God in nature, their view of nature has expressed the anti- authoritarianism in American culture and literature for its boundless finding of personal freedom and human integrity since the coming of the first immigrants to America.(Konyang University)

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Stob, Paul. "The Keys of Power: The Rhetoric and Politics of Transcendentalism." Journal for the History of Rhetoric 21, no. 2 (May 2018): 210–12. http://dx.doi.org/10.5325/jhistrhetoric.21.2.0210.

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