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Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 30 липня 2024

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Статті в журналах з теми "Transcendentalism in literature"

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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3

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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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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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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Дисертації з теми "Transcendentalism in literature"

1

Shayegh, Elham. "Sufism And Transcendentalism: A Poststructuralist Dialogue." Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1373984875.

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Stump, Daniel H. Simms L. Moody. "A plan for teaching American Transcendentalism concept and method /." Normal, Ill. : Illinois State University, 2000. http://wwwlib.umi.com/cr/ilstu/fullcit?p9986991.

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Thesis (D.A.)--Illinois State University, 2000.
Title from title page screen, viewed May 16, 2006. Dissertation Committee: L. Moody Simms (chair), Niles R. Holt, Lawrence W. McBride, Frederick D. Drake, Steven E. Kagle. Includes bibliographical references (leaves 296-299) and abstract. Also available in print.
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3

Engels, Ryland Peter Antonij. "Linked Hemispheres: American Literary Transcendentalism and the Southern Continents." Thesis, University of Sydney, 2020. https://hdl.handle.net/2123/23143.

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This thesis examines relationships that formed between US Transcendentalism and the Southern Hemisphere in the nineteenth century. It argues that the works of Ralph Waldo Emerson, Walt Whitman and Henry David Thoreau are relevant to the literary histories of regions including Latin America, Southern Africa and Australasia, and that this fact has been inadequately addressed by criticism. The introduction serves to situate this claim within ongoing debates in fields such as American Studies and World Literature. I contend that the inclusion of Southern Hemispheric literature within these discussions has the potential to enrich our interpretations of both US and world literary texts, particularly by enabling new approaches to be taken to long-standing, transnational questions of race, settler colonialism, globalization and Romantic nationalism. Each chapter centres on a different continental region in the Southern Hemisphere. In each, North American literary perceptions of that region are put into dialogue with nineteenth-century Southern Hemispheric responses to US Transcendentalism. The first chapter is devoted to Latin America; it concerns Edward and Alexander Everett, Sophia Peabody, Mary Mann, Domingo Faustino Sarmiento and José Martí. The second chapter focuses on South Africa in the late colonial period and highlights aspects of the thought and work of figures such as Olive Schreiner, Jan Smuts and Mahatma Gandhi. The final chapter considers Australia and the Pacific Islands. It begins with a discussion of the US philosopher Josiah Royce’s tour of Australasia and, thereafter, gives an account of Australian poetry’s response to Transcendentalism. Four poets are included in this section: Charles Harpur, Henry Kendall, William Gay and Bernard O’Dowd. The chapter concludes by drawing parallels between Charles Warren Stoddard’s correspondence with Whitman, his writings about the Pacific Islands and the strains of Primitivism that can be identified in Transcendentalist texts more generally.
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4

Myrén, Alexander. "Criticism of Emerson's Transcendentalism in Melville's Moby-Dick." Thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur (from 2013), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-70906.

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In conceptualizing Moby-Dick; or, the whale, Herman Melville was both drawn and opposed to the ideas of Ralph Waldo Emerson. Through an analysis of the main characters in MobyDick and Emerson’s writing, it becomes evident that Transcendentalism is embodied in the characterization of the novel’s main characters. I argue that the eventual fates of characters in the novel reveal Melville’s criticism of Emerson’s ideas. Moreover, the depiction of ocean and land as a symbol of the soul in Moby-Dick mirrors Emerson’s idealized relationship between man and nature. However, the ambiguous and horrific nature Melville produces shows that the romantic ideal of Emerson’s is lacking.
I skrivandet av Moby Dick eller valen så kom Herman Melville att både inspireras av och motsätta sig Ralph Waldo Emersons idéer. Genom en analys av huvudkaraktärerna i Moby Dick samt Emersons texter så är det tydligt att transcendentalism finns förkroppsligad i karaktäriseringen av romanens huvudkaraktärer. Jag argumenterar för att karaktärernas slutgiltiga öden i romanen uttrycker Melvilles kritik av Emersons idéer. Vidare så är skildringen av hav och land som en symbol för själen i Moby Dick en spegling av Emersons idealiserade förhållande mellan människa och natur. Emellertid den tvetydiga och fruktansvärda natur Melville skapar visar på bristfälligheten i Emersons romantiska ideal.
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Elliott, Clare Frances. "William Blake's American legacy : transcendentalism and visionary poetics in Ralph Waldo Emerson and Walt Whitman." Thesis, University of Glasgow, 2009. http://theses.gla.ac.uk/753/.

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This thesis examines William Blake's American legacy by identifying a precise American interest in Blake that can be dated from Ralph Waldo Emerson's early reading of Songs of Innocence and Experience in 1842. Chapter one will show that the New England Transcendentalists - primarily Emerson, but also Elizabeth Peabody and readers of the transcendentalis publication The Harbinger - were reading Blake's Poetical Sketchse in the 1840's. This American interest in Blake's poetry will be presented against a background of British neglect of the English poet until after 1863 and the publication of Alexander Gilchrist's Life of William Blake. Chapter one provides details of Emerson's reading of Blake. According to Walter Harding, Emerson owned a copy of Blake's Songs of Innocence and Experience. This was given to him by Elizabeth Peabody in 1842, is inscribed 'R.W. Emerson from his friend E.P.P.', and has notes throughout in Emerson's hand. Indeed, a diary entry of Henry Crabb Robinson (1848) refers to discussions between himself, Emerson and James John Garth Wilkinson about Blake. Drawing on the Transcendentalists' reading of Blake's poetry, chapter two will read Emerson's essay in light of his interest in the English poet. Some critical attention has been given elsewhere to Blakean passages in Emerson's essays, but it has been fleeting. Richard Gravil is the critic who makes the most effort to record Emerson's interest in Blake, but does so sporadically and mainly as a footnote to a larger point about transatlantic Romanticism more generally. Richard O'Keefe's 1995 study, Mythic Archetypes in Ralph Waldo Emerson claims that Emerson was not reading Blake until after 1863; this thesis will challenge that assumption. Chapter two also examines Emerson's later essays and offers a new reading of Society and Solitude (1870) and Letters and Social Aims (1875) by placing these collections alongside a consideration of Blake's prophetic poems, Poetical sketches (1783) and Songs of Innocence and Experience (1794). Chapter three will then show that, in 1868, a transatlantic discussion about the affinities between Whitman's and Blake's poetry emerged simultaneously. Algernon Charles Swinburne opened the discussion in Britain with the publication of his study William Blake, which ended with a long proclamation on the merits of the American poet, Walt Whitman, whose Blakean affinities Swinburne identified as being worthy of critical attention. That same year, in the United States, John Swinton, editor of the New York Times, was reading Blake's poetry aloud at social gatherings and passing off Blake's poems as Whitman's work to audiences familiar with Leaves of Grass. These discussion concerning the similarities between Blake's and Whitman's poetry dwindled into a critical silence in the twentieth and twenty-first centuries, but are reopened here in the form of a transatlantic discussion of Whitman's Leaves of Grass. This thesis queries why a readership of Blake's poetry should have featured so ealry in New England when the British appetite for it was not whetted until after the Gilchrist revival in 1863. My argument suggests that by reading Blake, Emerson and Whitman together, new readings of each of them can profitably be made. By exploring the Blakean affinities in Emerson and Whitman, their visionary qualities - like those found in Blake's prophetic works - become freshly apparent. It will also be argued that something distinctly American can be discerned in Blake's poetry. This original approach to Emerson and Whitman challenges their critically ingrained reputation as writers of America individualism by reinstating them as the heirs to Blake's American legacy.
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Kollmann, Stephanie E. "Emerson's Transcendentalism Revisited: The Creation and Collapse of the Western Fantasy." Ohio University Honors Tutorial College / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1275968565.

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Straight, Leslie. "Transcendental Mirrors: Thoreau's Pond, Poe's Sea, and Melville's Ocean." ScholarWorks@UNO, 2011. http://scholarworks.uno.edu/td/346.

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Three seminal 19 th-century North American literary works feature bodies of water which serve both as key elements in their narrative structure and as symbolic entities within their meaning systems. The protagonists in Henry David Thoreau’s Walden, Edgar Allan Poe’s A Narrative of Arthur Gordon Pym of Nantucket, and Herman Melville’s Moby-Dick literally define themselves in terms of their relation to these bodies of water. The best way to determine the function of water in the texts is to analyze the initial relationship between water and the central character, the way that water serves as a reflection of the Self, and the way that its Otherness suggests the ultimate possibility of transformation.
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O'Rourke, Teresa. "The poetics and politics of liminality : new transcendentalism in contemporary American women's writing." Thesis, Loughborough University, 2017. https://dspace.lboro.ac.uk/2134/33558.

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By setting the writings of Etel Adnan, Annie Dillard, Marilynne Robinson and Rebecca Solnit into dialogue with those of the New England Transcendentalists, this thesis proposes a New Transcendentalism that both reinvigorates and reimagines Transcendentalist thought for our increasingly intersectional and deterritorialized contemporary context. Drawing on key re-readings by Stanley Cavell, George Kateb and Branka Arsić, the project contributes towards the twenty-first-century shift in Transcendentalist scholarship which seeks to challenge the popular image of New England Transcendentalism as uncompromisingly individualist, abstract and ultimately the preserve of white male privilege. Moreover, in its identification and examination of an interrelated poetics and politics of liminality across these old and new Transcendentalist writings, the project also extends the scope of a more recent strain of Transcendentalist scholarship which emphasises the dialogical underpinnings of the nineteenth-century movement. The project comprises three central chapters, each of which situates New Transcendentalism within a series of vertical and lateral dialogues. The trajectory of my chapters follows the logic of Emerson s ever-widening circles , in that each takes a wider critical lens through which to explore the dialogical relationship between my four writers and the New England Transcendentalists. In Chapter 1 the focus is upon anthropological theories of liminality; in Chapter 2 upon feminist interventions within psychoanalysis; and in Chapter 3 upon the revisionary work of Post-West criticism. In keeping with the dialogical analogies that inform this project throughout, the relationship examined within this thesis between Adnan, Dillard, Robinson and Solnit and the nineteenth-century Transcendentalists is understood as itself reciprocal, in that it not only demonstrates how my four contemporary writers may be read productively in the light of their New England forebears, but also how those readings in turn invite us to reconsider our understanding of those earlier thinkers.
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Hills, Alison Macbeth. "Practical confusion aesthetic perception in antebellum New England writing /." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=2026918791&sid=2&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Deskin, Sean. "Entropy in Two American Road Narratives." ScholarWorks@UNO, 2010. http://scholarworks.uno.edu/td/1243.

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Tony Tanner's book City of Words analyzes American literature from 1950-1970; in the chapter entitled "Everything Running Down" the theme of entropy, the second law of thermodynamics, is explored and revealed to be a common motif within many works of American literature. Tanner's analysis does not specifically address the presence of entropy within the genre of the American road narrative; when considering his analysis presented in "Everything Running Down" with Kris Lackey's analysis of American road narratives presented in his book RoadFrames, the presence of entropy and how it is applied within the American road narrative becomes apparent. Although Jack Kerouac's On the Road and Cormac McCarthy's The Road were published over sixty years apart from one another and are seemingly disparate texts, these two texts reveal the thematic use of entropy which connects them in an ongoing dialogue within the genre of the American road narrative.
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Книги з теми "Transcendentalism in literature"

1

T, Mott Wesley, ed. Encyclopedia of transcendentalism. Westport, Conn: Greenwood Press, 1996.

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2

Joel, Myerson, Petrulionis Sandra Harbert 1959-, and Walls Laura Dassow, eds. The Oxford handbook of transcendentalism. New York: Oxford University Press, 2010.

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Phillips, Jerry. Romanticism and transcendentalism: 1800-1860. New York, NY: Facts On File, Inc., 2005.

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Jamil, Tahir. Transcendentalism in English romantic poetry. New York, N.Y: Vantage Press, 1989.

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5

Jamil, Tahir. Transcendentalism in English romantic poetry. New York: Vantage Press, 1989.

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6

Michael, Anesko, Ladd Andrew, and Meyers Karen 1948-, eds. Romanticism and transcendentalism: 1800-1860. 2nd ed. New York: Facts On File, 2010.

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7

Charles, Capper, and Wright Conrad Edick, eds. Transient and permanent: The transcendentalist movement and its contexts. Boston: Massachusetts Historical Society, 1999.

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8

Wilson, Leslie Perrin. CliffsNotes Thoreau, Emerson, and Transcendentalism. New York: John Wiley & Sons, Ltd., 2000.

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9

David, Robinson. Natural life: Thoreau's worldly transcendentalism. Ithaca: Cornell University Press, 2004.

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10

Germany) Vergegenwärtigung der Transzendentalphilosophie (Conference) (2015 Munich. Vergegenwärtigung der Transzendentalphilosophie: Das philosophische Vermächtnis Reinhard Lauths. Würzburg: Königshausen & Neumann, 2017.

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Частини книг з теми "Transcendentalism in literature"

1

Browning, Robert. "‘Transcendentalism’." In Literature and Philosophy in Nineteenth Century British Culture, 157–60. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003427865-25.

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Reynolds, Larry J. "Emerson, Thoreau, and transcendentalism." In The Routledge Introduction to American Renaissance Literature, 30–64. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315751627-2.

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Canán, Álberto Carrillo. "Transcendentalism and Poetry in Heidegger." In The Poetry of Life in Literature, 75–106. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-017-3431-8_6.

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Taylor, Eugene. "The Stream of Consciousness: Literary Psychology as the First Uniquely American Phenomenology in the Works of William James and His Swedenborgian and Transcendentalist Milieu." In Art, Literature, and Passions of the Skies, 277–99. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4261-1_22.

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Versluis, Arthur. "Patterns in Literary Religion: The Orient and the Second Cycle of Transcendentalism." In American Transcendentalism and Asian Religions, 235–304. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195076585.003.0008.

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Анотація:
Abstract In his book Recollections and Impressions, Octavius Brooks Frothingham the first historian of Transcendentalism and a participant as well-said of his friend Samuel Johnson: “He was a Transcendentalist-that is to say, he believed in the intuitive powers of the mind.”1 Despite the inadequacy of this definition, intuitionism does link Emerson, Thoreau, Alcott, Frothingham, Johnson, Weiss, Clarke, Peabody, Child, and many Transcendentalists, for they all thought intuition capable of penetrating the world’s religious traditions. In Emerson and Thoreau, this intuitionism resulted in a remarkable fusion of literature and religion, but in late Transcendentalism it resulted in Unitarian Transcendentalism, universal religion, and anthropotheism, each of which represented the transformation of early Transcendentalism by means of the dogma of “progress” or “universal evolution.”
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"Transcendentalism." In The Cambridge History of American Literature, 87–136. Cambridge University Press, 2004. http://dx.doi.org/10.1017/chol9780521301084.006.

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Myerson, Joel. "Ralph Waldo Emerson, “The Transcendentalist” (23 December 1841)." In Transcendentalism, 366–80. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0029.

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Abstract EMERSON’S LECTURE ON “The Transcendentalist,” delivered as part of his “The Times” series, is as close to an extended definition of the movement by a participant as we have. Facing an audience that has heard Transcendentalism described as an un-American fad (because of its interest in British and continental philosophy and other writings) with many odd and dangerous adherents (as witnessed by Alcott’s “Orphic Sayings” and the communal living style at Brook Farm), Emerson defuses the situation by two rhetorical strategies. First, he argues that Transcendentalism is “the very oldest of thoughts cast into the mould of these new times”; that is, the audience should not be afraid of the new dress worn by familiar ideas. Second, while he admits that many Transcendentalists “hold themselves aloof” because our “literature and spiritual history” are “in the optative mood,” nevertheless “the good and wise must learn to act, and carry salvation to the combatants and demagogues in the dusty arena below”; and he frankly admits that there will be “cant and pretension,” “subtilty and moonshine,” but these people are “of unequal strength, and do not all prosper.”
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Procházka, Martin, and David Robbins. "AMERICAN TRANSCENDENTALISM:." In Lectures on American literature, 81–94. Karolinum Press, Charles University, 2013. http://dx.doi.org/10.2307/jj.3643621.13.

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Myerson, Joel. "Andrews Norton, “The New School in Literature and Religion” (27 August 1838)." In Transcendentalism, 246–49. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0017.

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Abstract There is a strange state of things existing about us in the literary and religious world, of which none of our larger periodicals has yet taken notice. It is the result of this restless craving for notoriety and excitement, which, in one way or another, is keeping our community in a perpetual stir. It has shown itself, we think, particularly since that foolish woman, Miss Martineau, was among us, and stimulated the vanity of her flatterers by loading them in return with the copper coin of her praise, which they easily believed was as good as gold. She was accustomed to talk about her mission, as if she were a special dispensation of Providence, and they too thought that they must all have their missions, and began to “vaticinate,” as one of their number has expressed it.
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Myerson, Joel. "[George Ripley?] Prospectus for The Dial: A Magazine for Literature, Philosophy, and Religion (July 1840)." In Transcendentalism, 289–90. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0021.

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Abstract THE DIAL was a quarterly journal published in Boston from July 1840 through April 1844; was edited by Emerson, Fuller, and—for one issue— Henry David Thoreau; and was published by Elizabeth Palmer Peabody for one year. George Ripley served for a while as business manager. With a far shorter life than most of the major periodicals of its day—such as the Christian Examiner and North American ReviewI—it has come down to the present as far more influential because of the authors and articles published in it.
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