Cultural Psychology

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Emerson on the Ascent to Love of God by Beauty

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This excerpt from Emerson describes so well the ascent to love and knowledge of God by of Beauty in Plato’s Symposium, or Diotima’s Ladder, that I thought I should share it:

In like manner, personal beauty is then first charming and itself when it dissatisfies us with any end; when it becomes a story without an end; when it suggests gleams and visions and not earthly satisfactions; when it makes the beholder feel his unworthiness; when he cannot feel his right to it, though he were Caesar; he cannot feel more right to it than to the firmament and the splendors of a sunset.

Hence arose the saying, “If I love you, what is that to you?” We say so because we feel that what we love is not in your will, but above it. It is not you, but your radiance. It is that which you know not in yourself and can never know.

This agrees well with that high philosophy of Beauty which the ancient writers delighted in; for they said that the soul of man, embodied here on earth, went roaming up and down in quest of that other world of its own out of which it came into this, but was soon stupefied by the light of the natural sun, and unable to see any other objects than those of this world, which are but shadows of real things.  Therefore the Deity sends the glory of youth before the soul, that it may avail itself of beautiful bodies as aids to its recollection of the celestial good and fair; and the man beholding such a person in the female sex runs to her and finds the highest joy in contemplating the form, movement and intelligence of this person, because it suggests to him the presence of that which indeed is within the beauty, and the cause of the beauty.

If however, from too much conversing with material objects, the soul was gross, and misplaced its satisfaction in the body, it reaped nothing but sorrow; body being unable to fulfil the promise which beauty holds out; but if, accepting the hint of these visions and suggestions which beauty makes to his mind, the soul passes through the body and falls to admire strokes of character, and the lovers contemplate one another in their discourses and their actions, then they pass to the true palace of beauty, more and more inflame their love of it, and by this love extinguishing the base affection, as the sun puts out fire by shining on the hearth, they become pure and hallowed. By conversation with that which is in itself excellent, magnanimous, lowly, and just, the lover comes to a warmer love of these nobilities, and a quicker apprehension of them. Then he passes from loving them in one to loving them in all, and so is the one beautiful soul only the door through which he enters to the society of all true and pure souls. In the particular society of his mate he attains a clearer sight of any spot, any taint which her beauty has contracted from this world, and is able to point it out, and this with mutual joy that they are now able, without offence, to indicate blemishes and hindrances in each other, and give to each all help and comfort in curing the same. And beholding in many souls the traits of the divine beauty, and separating in each soul that which is divine from the taint which it has contracted in the world, the lover ascends to the highest beauty, to the love and knowledge of the Divinity, by steps on this ladder of created souls.

Somewhat like this have the truly wise told us of love in all ages. The doctrine is not old, nor is it new. If Plato, Plutarch and Apuleius taught it, so have Petrarch, Angelo and Milton.

~ Ralph Waldo Emerson (‘Love‘; Essays, 1st Series)

Written by John Uebersax

December 2, 2015 at 3:17 am

The Emersonian ‘Universal Mind’ and Its Vital Importance

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IT SEEMS I’m always trying to get people to read Emerson. Why? Because I’m convinced his writings contain solutions to many of today’s urgent social problems.

Perhaps Emerson’s most important contribution is a concept that he refers to throughout his works, calling various names, but most often Universal Mind. This term invites a number of unintended meanings, tending to obscure Emerson’s important message.

Universal Mind may at first glance seem a vague, new-agey reference to some cosmic super-intelligence, but that’s not what Emerson means.. The concept is more commonplace, down-to-earth and practical. It could perhaps better be called the Human Nature, Universal Human Nature, or Man. For now, though, I’ll stick with Emerson’s term, but put it in italics instead of capital letters to demystify it. What, then, does Emerson mean by the universal mind of humanity?

It is, basically, all human beings share a common repertoire of mental abilities. Just as insects or lizards of a particular species share a common natural endowment of behavioral instincts, so all humans have a common natural set of mental skills, aptitudes, and concepts. (In fact, sometimes uses the word Instinct instead of universal mind.)

For example, consider a basic axiom of plane geometry: that two parallel lines never intersect. Once this was explained to you in high school, at which point you said, “Oh, I see that. It’s common sense.” This is the Emersonian universal mind in action. Every other geometry student has the same response. The ability to ‘see’ this is or ‘get it’ part of our common mental ability as human beings.

And the same can be said of hundreds, thousands, or more particular elements of human knowledge. These cover many different domains, including basic principles of mathematics and logic, artistic and aesthetic judgments (all human beings admire a beautiful sunset, all see the Taj Mahal as sublime and beautiful), moral principles (what is just or fair?), and religion (e.g., that God exists and deserves our thanks and praise.)

By the universal mind, then, Emerson merely means that plain fact that all or virtually all members of the human race share a vast repertoire of common mental abilities, concepts, judgments, and so on. This is not wild metaphysical speculation. It is an empirically obvious fact. Without this implied assumption of universal mind, for example, criminal laws and courts would be pointless. The mere fact that we hold people accountable for criminal misdeeds implies a shared set of assumptions about right and wrong, accountability for ones actions, etc.

Now it is true that one may, if one wants, elaborate the principle of a universal human mind and add all sorts of metaphysical speculations. Some do. They see this universal mind as deriving from the principle of all men being made in God’s image and likeness. These are important considerations, but they are, in a sense, secondary ones. More important is that is, it is important that all people — theists and atheists, metaphysicians and empiricists alike — can agree on the existence of the universal human character. Said another way, it is vital that we not let disagreements over metaphysics obscure or distract us from this more important consensus that there is a universal man or universal mind.

Why? Because this concept — something we all assume implicitly — has been insufficiently examined and developed at a collective level. It needs to become a topic of public discourse and scientific study, because its implications are enormous. We’ve only just begun this work as a species, as evidenced by the fact that we as yet haven’t even agreed even on a term! It’s always been with us, but only lately have be become fully aware of it. This realization is a milestone in the evolution of human consciousness and society.

Maybe I’ll write a followup that discusses the specific ways in which this concept, fully developed, may advantageously affect our current social conditions. For now I’ll simply list a few relevant categories where it applies:

Human Dignity. Each person has vast potential and therefore vast dignity. Each carries, as it were, the wisdom and the sum of potential scientific, artistic, moral, and religious capabilities of the entire species. Any person has the innate hardware, and with just a little training could learn to discern the technical and aesthetic difference between a Botticelli painting from a Raphael, a Rembrandt from a Rubens. Each human being is sensitive to the difference between a Mozart piano sonata and one by Beethoven. And so in Science. Any person could understand the Theory of Relativity suitably explained. Or differential equations. Or the physics of black holes.

Consider this thought experiment. If the human race made itself extinct, but aliens rescued one survivor, that one person could be taught, almost by reading alone, to recover the sum of all scientific, moral, and artistic insights of the species! The entirety of our collective abilities would live on in one person. And, more, that would be true regardless of which person were the survivor. So much is the vast ability and dignity of each human being.

Education. It exceeds what we currently know to assert that all possible concepts already exist fully developed, though latent, in each person. But we can assert that all human beings are hard-wired in certain ways to enable to form these concepts when supplied with suitable data. In either case, the implication is that education does not instill knowledge, so much as elicits the pre-existing aptitudes. Further, in keeping with the preceding point, the universal mind means that no person is limited in their ability to learn. Each person is a Genius. We should do our utmost to make this potentiality a fact for as many as possible. Education should be lifelong, not something relegated to the first 18 years of life.

Arts are not the peculiar luxury of the elite upper class. Shakespeare, Mozart, and Raphael are the common heritage of all. We need to take much more seriously the basic human right to have each ones divine artistic nature flower.

Economics. Today economics has become the main frame of reference for conceptualizing all human progress. We must rethink this, and give greater allowance for seeing the flourishing of the universal man as our goal. Nobody can be happy with vast potentials unfulfilled. It is not the way of nature. We must get it clear in our thinking, individually and collectively, that the business of society is to empower the individual.

Social discourse. All solutions to social ills already exist latent in Man’s heart. The phrase ‘common dreams’ is more than a euphemism. We do have common ideals, great ones. Our social discourse should aim for mutual insight and self-discovery. Answers are within: one’s within oneself; but also, because of the universal mind, ones within the other as well.  Instead of argument and debate we should aim for dialectic: a joint uncovering of ideals and guiding principles and raising of consciousness.

Government. To much of modern political philosophy assumes the principle of nanny government. People are wiser than governments. We should insist that the first priority of government is to make itself unnecessary. Liberate the universal man — the ultimate moral force on earth — and see how much things improve without government intervention!

Foreign policy. All men are at the core alike. All respond to the same appeals to Reason and Morals. All have equal worth and dignity. All are designed for cooperation, friendship, and love. Any foreign policy which denies these realities does not conform with nature and cannot succeed.

As noted, Emerson’s discussion of the universal mind is found scattered throughout his works. Emerson was not systematic, but nevertheless his message comes across very clear. Some of his works most relevant this theme are Self Reliance, Intellect and Art (Essays, First Series), The Poet and Politics (Essays, Second Series), and Genius and Religion (Early Lectures).

First draft


Emerson, Ralph Waldo. Complete Works of Ralph Waldo Emerson, Centenary Edition. Ed. Edward Waldo Emerson. Boston, 1903–1904.
Online edition (UMich):

Emerson, Ralph Waldo. The Early Lectures of Ralph Waldo Emerson, Volume 2. Ed. Stephen E. Whicher and Robert E. Spiller. Cambridge, MA, 1964.<a?

Where is the New Humanism?

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In 1967, Pope Paul VI, in the landmark encyclical, Populorum progressio, called upon experts to help forge a “new humanism” — one that that goes beyond mere material concerns to encompass higher values and transcendent aspects of human nature, so as to promote development of “the whole man.” This plea was renewed by John Paul II, Benedict XVI, and now again by Pope Francis in his address to the European Parliament (23 November 2014). There is regrettably little evidence of any sustained and coordinated response — or perhaps any response at all — to the past pleas. This makes one wonder how much good it will do for Pope Francis to ask again.

Clearly the ball is in the court of philosophers and intellectuals. Therefore I’d like to pitch a prospectus, as it were — to encourage scholars to pick up this lost thread, consider it, and possibly even eventually get, say, the Templeton Foundation or the EU government to fund conferences or other activity towards this end.

Here are some initial propositions. I offer these as proposals or hypotheses only — as topics for discussion, debate, and dialogue — not as dogmas.

  1. Human beings have, in addition to a body and a biological nature, an interior life. This constitutes one important meaning of the word soul (Greek: psyche), as logically distinct from two other senses of the word, viz., as an animating spirit, and as some element of the person which survives biological death. This sense of soul as interior life is a phenomenological, empirical reality, experienced by each person. We cannot see another’s interior life, but our conversation with others, as well as their conversation and artistic and literary productions, suffice to convince us that others have an interior life basically the same as our own. Understood in this sense, the human soul is a proper object for collective and scientific study.
  2.  To say that human beings have a soul in this sense does not commit us to any particular religious or metaphysical view or belief system.
  3. Human happiness depends more on the state of ones soul (in the sense we’ve stipulated) than on one’s body. Let’s be clear: both ‘physical’ and ‘soul’ happiness are important. We merely propose that the natural ordering is such that the latter is more important. To illustrate the point, a person might be rich as Crassus, yet very unhappy; or poor as Diogenes, yet as happy as a person may possibly be.
  4.  Happiness of soul is, almost by definition, moral in nature. By moral we don’t mean moralistic, but rather that whole dimension of life that pertains to meaning, and includes arts, intellectual development, and culture generally, as well as ethical actions.
  5.  It would appear even from the most casual survey that integral to moral development is love. By love here we mean something distinct from eros or romantic love, and more like unselfish or disinterested love, agape. This is also different from compassion and sympathy. Associated with this higher love are man’s vast creative potentials. Thus the great works of art and literature which we ascribe to genius are typically motivated by or connected with this transcendent love (see e.g., Sorokin, 1954).
  6.  The very nature of human moral development, and hence moral happiness, is such that it can only come about primarily, if not exclusively, as a result of personal effort. Nobody else — no government, parent, teacher, or friend — can, per se, make another person more moral or morally happy. Indeed part of moral happiness is the sense that one has personally overcome obstacles, met challenges, performed difficult tasks, etc.
  7. It would appear that human beings possess an innate sense of moral goodness (Conscience). That it is innate is evidenced by (1) that our moral sense is ubiquitous, such that virtually everything we see or do is judged in moral terms of good or bad; (2) there is remarkable similarly in standards of good and bad across cultures; and (3) we see this sense operating even in children; if you tell a child, “be good,” the child knows exactly what you mean. You don’t have to get into a discourse with a child on whether morality is innate or accidental, universal or relative. It as though one said, “You know that sense you and we all have that tells us what is right and wrong?  Well start paying attention to it!” A look comes over the child’s face like, “Oh right. Now I remember what being good is all about.”
  8.  Man is also a social animal, instinctively, like other animals, concerned with the welfare of other members of the species. This means that ones own moral development and the assisting others’ moral development are interpenetrating and inseparable.
  9.  It follows from the preceding points that the most important way one can help others is to promote their moral welfare. Certainly material assistance figures into this. But once the basic necessities of life are met, to help others with their moral development becomes a more pressing concern than, say, raising the minimum wage by 5%. Thus it is that, at least in better times, human beings have cooperated socially to produce libraries, museums, art, symphony orchestras, public parks, gardens, and so on.

Everything stated thus far here seems uncontroversial. These are basically common sense notions to which it would seem most people would agree, especially those well educated and with a moderate degree of ‘cultural literacy.’ Yet one would be hard pressed to find anything like an acknowledged consensus in the academic world, much less in popular culture, that would confirm that we all do share this view. (Such would not have been true 100, or even 50 years ago, when the suggestion that ‘we ought to culture ourselves’ would be taken as obvious.)

  1. Now we take things a step further, and enter a more controversial realm. That is to suggest that not only do human being have a soul, but that this soul immortal. We can neither prove nor disprove this proposition. That this premise seems a consistent feature of religion, and that human beings across cultures seem intent on having religion, must be taken as legitimate evidence in favor of the premise, even if it isn’t conclusive. Pascal’s wager-type reasoning might also be applied: if we do have an immortal soul, we would be very ill-advised to ignore the fact; and this far outweighs the potential disutility of incorrectly believing in an immortal soul. If this proposition is true, then, taken along with points 8 and 9 above, it has considerable bearing on our responsibility to help one another. This is difficult ground to safely navigate to be sure. For the sake of saving immortal souls the Catholic Church once tortured and burned heretics! But such distorted interpretations as this do not per se negate the principle that if human beings have immortal souls then this has important implications for our social duties to one another. Having mentioned this possibility, however, the remaining comments below will pertain only to the less controversial points 1–9 above.

A Secular Transcendental Humanism?

What is sought is a humanism that is both secular, in the sense that is suitable for use by civil institutions and is more or less universally agreed on within society, and transcendental, in the broad sense that it includes aspects of human nature that are not biological and material. To achieve this is by no means a remote possibility. In fact, we can refer to examples that already exist. Platonism is one such example. New England Transcendentalism — which in a sense is Platonism come to America — is another. New England Transcendentalism ought very much to interest us, inasmuch as (1) it was founded on, and remained closely connected with, the Renaissance and classical philosophical traditions of Europe, and (2) was very much a conscious and articulate reaction to modernism. This literature is especially strong in its treatment of the theme of self-culture as a moral imperative. (It’s really a pity that professional philosophers today do not give more respect to American Transcendentalist writings!)

Finally, in the writings Carl Jung, despite their frequent obscurity, one can find at least some elements of a secular transcendental humanism. Jung’s work offers a bridge between modern science and traditional religions. It makes no appeal to religious doctrine, but relies on scientific and empirical data to argue for the existence of a human soul that is real, nonmaterial, sacred, and incomprehensibly great. By no means would I suggest that Jung’s theories in themselves supply a new humanism; only that they supply some suggestions, and more importantly that they demonstrate the possibility of a philosophy that bridges the gap between science and religion.

To re-iterate what was initially said, I propose that there ought to be a conference dedicated to this theme. This wouldn’t be very hard to accomplish. I’m constantly surprised at how many books are published each year collecting papers presented at this or that philosophical conference, assembling teams of experts to address topics of much less moment.


Pope Francis. Address to the European Parliament. Strasbourg, France. 25 November 2014.

Pope Paul VI. Encyclical Letter. Populorum progressio (The development of peoples). Vatican City, 1967.

Pope John Paul II. Encyclical Letter. Sollicitudo rei socialis (The social concern).Vatican City, 1987.

Pope Benedict XVI. Encyclical Letter. Caritas in veritate (Charity in truth). Vatican City, 2009.

Sorokin, Pitirim A. The Ways and Power of Love. Chicago, 1954 (repr. 2002).

































On the Ron Paul Institute: An Open Letter to Ron Paul, Dennis Kucinich, and Lew Rockwell

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On the Ron Paul Institute: An Open Letter to Ron Paul, Dennis Kucinich, and Lew Rockwell

Like many I was pleased to see the first press releases that announced the formation of the Ron Paul Institute for Peace and Prosperity. I was further pleased to see that the Board of Advisors was to include Dennis Kucinich and Lew Rockwell. As it happens, I owe each of these gentlemen a debt of gratitude — a personal debt, something beyond what is their due by virtue of their public service. I hesitated for some time to write about this, both out of humility and for fear that my skills would be inadequate to the task. But eventually I realized that a debt is a debt: it ought to be acknowledged and, insofar as possible, repaid — and as promptly as possible.

First, then, let me explain the circumstances, taking them in chronological order.

Dennis Kucinich. Somewhat by accident I heard Congressman Dennis Kucinich speak at a 2002 conference commemorating the life and work of the psychologist Carl Rogers. I remember him entering the lecture hall at the last minute, perhaps having just arrived from the airport, carrying a large canvas sack of books he’d borrowed from the Congressional library. (This is not the debt I refer to, but the image it produced — not only that he was reading a lot, but that he borrowed books from a library — made such an impression that I once imitated it: speaking at a Tea Party rally about the “Ten Books Every American Should Read”, I checked the books out of the public library and drew them from a tote sack one by one as I described them for effect.) But what really caught my attention was an almost offhand remark he made that “America has yet to rediscover its great tradition of New England Transcendentalism,” or words to that effect.

It was not just what he said, but how he said it that struck me. It was one of those things a person says that are so simple and unaffected, yet so replete with significance, that they seem to come from a different part of the psyche than usual utterances. Something coming from the heart, we might say.

In any case, I made that moment a definite mental note to one day study American Transcendentalism. Much later, in 2011, I got involved with the Occupy movement, and searched from some ideological framework for what it was trying to accomplish. This I soon found in the writings of Henry David Thoreau and Ralph Waldo Emerson, and in the American Transcendentalist literature generally. As I delved into this literature it seemed like a revelation, something of vital significance for our times. If we believe, as did the founders of our nation, in an overruling Providence that guides human affairs, then we have ample reason to see this literature as containing seeds planted over 170 years ago, not so much for its immediate effects — which were, arguably, not great — but for future times, and perhaps for us now. Having now studied it, I can say that the Transcendentalist (and closely related Unitarian) literature of the 19th century has had a truly formative influence on me and on my work. And it is just possible that had Dennis Kucinich not made his offhand remark, I might never have studied it.

Lew Rockwell. I despised the Iraq War from the beginning, and my opposition grew stronger as it dragged on. Seeking anti-war news and commentary, I eventually discovered the website of libertarian economist Lew Rockwell. Searching it, I noticed a pdf file of a little-known gem of a book, The Book of Peace, published by the American Peace Society in 1845. This work proved a revelation. First, the anthology contains some of the most intelligent, insightful, and persuasive essays against war ever written. Perhaps equally importantly, it opened up to me an entire page of American history — the anti-war movement of the antebellum era — that few people today realize existed. I read these eloquent anti-war essays carefully, and even placed several, along with additional ones I discovered, on my own website to encourage their reading.

The Book of Peace, which I might never have known about of had Lew Rockwell not had the inspiration to place online, has paid major dividends to me. It has enriched my thinking about the causes of war and its prevention, as well as my appreciation of American history and the literature and thought of preceding generations. One specimen of this literature is the great sermon ‘On War’, delivered in 1838 by William Ellery Channing. Channing was the grandfather of the New England Transcendentalist movement, and was, among other things, a direct influence one the thought of his one-time student, Emerson.   This connection, then, supplied further motivation to closely study the American Transcendentalist literature.

Ron Paul. One sunny afternoon in 2010 I had the pleasure of hearing Congressman Ron Paul address an appreciative young libertarian-minded audience from the steps of the San Francisco City Hall. He cut a charismatic figure, tanned as though having just finished a set of tennis, and shedding his jacket and tie in the autumn heat. He talked about war and peace, liberty, economics, the state of the Republic, and a revolution. Near the end, he said, “I am firmly convinced that … liberty is key, because it is under liberty that we are allowed to promote our excellence in virtue. That’s what life should be all about.”

These words, “excellence in virtue” had a galvanizing effect on me. Somehow I’d never before considered how excellence and virtue could be so connected. This simple juxtaposition of terms opened up new horizons in my personal growth. I soon discovered that the source of this concept of moral excellence is the Ethics of Aristotle, which I began studying. That eventually led me to an equally inspiring work, Cicero’s On Moral Duties, and from that to the study of Cicero’s other philosophical works. Not only has this study been immensely valuable for me personally and my work, it has given me a deeper understanding of the minds of such historical figures as Jefferson and Adams, who were well versed in classical philosophy, a fact people today easily overlook. So once again, a few almost chance words proved to have a major positive influence on my life.

What do all these instances have in common? In each case these gentleman helped me substantially, yet without realizing they were doing so or being aware of how powerful a moral and intellectual influence they were exerting. In each, simple actions or words sprung forth from their character. I propose that there is an important lesson here: if one wants to improve this country, nothing matters so much as ones character and moral integrity, which may serve in a hundred small ways one doesn’t even realize to have a major beneficial effect on others.

The above suffices to establish the existence of debts, but as yet I have not yet thanked them or attempted repayment. Accordingly, it strikes me that gratitude is better expressed in actions than words. If I had money, I would gladly donate to the RPI. But as an impoverished scholar I can only try to share what I do have, which are the fruits of my study and reflection, and these follow below.

I can admit that upon first learning that the RPI’s mission was to promote peace and prosperity I was puzzled. Why not just an Institute of Peace? Why add “Prosperity?” Isn’t an inordinate pursuit of wealth a leading cause of war and myriad other social problems? But later I reconsidered this view, and the occasion for doing so was reading the famous sermon of George Winthrop, “A Model of Christian Charity.” This 1630 speech by Winthrop to the Puritans whom he led to Massachusetts is known to many Americans as the first use of the biblical phrase “a City Upon a Hill” to describe America’s role. Ronald Reagan frequently used this phrase to express his own vision of America — a vision he stated most clearly in his farewell speech of January 11, 1989:

“A tall, proud city … God-blessed, and teeming with people of all kinds living in harmony and peace; a city with free ports that hummed with commerce and creativity…. And how stands the city on this winter night? More prosperous, more secure, and happier than it was eight years ago.”

While Reagan did refer to God, he did not explicitly state what Winthrop understood as the central issue: America must be an example of a society founded on what he called Christian charity. Regardless of what Reagan actually said or believed, the fact is that in the mind of the American public Reaganism became associated with commerce and prosperity, not charity, or its offspring, peace and harmony.

The question, then, is whether these two goals — charity and prosperity — oppose or support one another. A close reading of Winthrop’s sermon helps us see why the latter is the case. Now ‘charity’ is a word with several meanings. It can mean leniency in judging someone or something, or giving money to the poor. But Winthrop used the term to mean that form of Christian charity called agape. And he understood this charity as something that comes naturally and unforced as a consequence of (1) seeing oneself in other people and (2) from a sense of common purpose or mission. According to Winthrop:

“We must uphold a familiar commerce together in all meekness, gentleness, patience, and liberality. We must delight in each other, make others’ conditions our own; rejoice together, mourn together, labor and suffer together — always having before our eyes our commission and community in the work, our community as members of the same body.”

Such a society of individuals linked to each other are a coherent unity, knit together by the “ligament of love.” Just as a human body is exceptionally strong when all limbs and muscles work together, so is a society when all individuals are united in seeking the common good. Winthrop suggested that a community so united would be so strong that “ten of us shall be able to resist a thousand of our enemies.” While Winthrop did not explicitly say so, it follows from the same principle that an American nation thus united must also succeed materially. Such a people will choose worthy, inspired projects. Obstacles will be easily overcome. The generation of wealth will be almost effortless — as well it should be given the greatness of human potential combined with the vast natural resources of this land.

Therefore I believe that the RPI is correct in linking peace and prosperity, because both are fruits of charity, of a society united by common purpose and bonds of affection.

The social issues that confront our nation today can be viewed as sources of conflict, antagonism, and finger-pointing — in which case we will follow a downward spiral. Or seen as an opportunities to regain our sense of national community. The task before us is implicitly acknowledged each time Americans recite the pledge of allegiance, that remarkable practice which, so far as I am aware, has no parallel in any other country. We must seek to become truly one nation under God, indivisible. Our peace, and our prosperity, will vary in degree according to our charity towards one another.

Selections from Emerson’s Essay ‘Intellect’ (1841)

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sage of concord

A careful reading of his essay ‘Intellect’ supplies a clearer understanding of what made Emerson ‘tick’.  He is better seen not as an essayist, poet, or philosopher, but as a sage.  Yes, even in modern times the world supplies sages and bards – men and women able to communicate exceptional, even supernatural wisdom and insight.  Emerson’s appeal is universal because what he wrote was inspired by a source higher than the logical mind.  He was one of those rare individuals who not only  heard and recognized the voice of his Muse or Genius, but was able to write down what it told him without censoring, editorializing, or distorting the message.  Emerson’s essay on Intellect is especially valuable because here we have an inspired genius writing about inspiration and genius.

Much speculation has been raised about Emerson’s method of composition. One common view is that he recorded inspired thoughts that came to him more or less spontaneously – during walks, reading, or reflection – in his voluminous journals.  When it came time to write an essay, he simply culled relevant passages from his journals.  This often gives his essays the appearance of a series of disconnected but provocative sayings.

If so, then more so than with most authors, the essence of Emerson’s thought can be presented as individual aphorisms.  Here are examples from ‘Intellect’.

Source:  Emerson, Ralph Waldo.  Intellect (1841). In: The Complete Works of Ralph Waldo Emerson. Vol. 2. Essays: First Series.  New York: Houghton, Mifflin, 1903-1904. (pp. 324–347).

The first questions are always to be asked, and the wisest doctor is graveled by the inquisitiveness of a child.
~ Ralph Waldo Emerson, Intellect (CW 1:325)

In the fog of good and evil affections, it is hard for man to walk forward in a straight line.
~ Ralph Waldo Emerson, Intellect (CW 1:326)

What am I? What has my will done to make me that I am? Nothing. I have been floated into this thought, this hour, this connection of events, by secret currents of might and mind, and my ingenuity and wilfulness have not thwarted, have not aided to an appreciable degree.
~ Ralph Waldo Emerson, Intellect (CW 1:328)

Our spontaneous action is always the best. You cannot, with your best deliberation and heed, come so close to any question as your spontaneous glance shall bring you, whilst you rise from your bed, or walk abroad in the morning after meditating the matter before sleep on the previous night. Our thinking is a pious reception. Our truth of thought is therefore vitiated as much by too violent direction given by our will, as by too great negligence.
~ Ralph Waldo Emerson, Intellect (CW 1:328)

We do not determine what we will think. We only open our senses, clear away, as we can, all obstruction from the fact, and suffer the intellect to see. We have little control over our thoughts. We are the prisoners of ideas. They catch us up for moments into their heaven, and so fully engage us, that we take no thought for the morrow, gaze like children, without an effort to make them our own. By and by we fall out of that rapture, bethink us where we have been, what we have seen, and repeat, as truly as we can, what we have beheld. As far as we can recall these ecstasies, we carry away in the ineffaceable memory the result, and all men and all the ages confirm it. It is called Truth. But the moment we cease to report, and attempt to correct and contrive, it is not truth.
~ Ralph Waldo Emerson, Intellect (CW 1:328–9)

Logic is the procession or proportionate unfolding of the intuition; but its virtue is as silent method; the moment it would appear as propositions, and have a separate value, it is worthless.
~ Ralph Waldo Emerson, Intellect (CW 1:329)

All our progress is an unfolding, like the vegetable bud. You have first an instinct, then an opinion, then a knowledge, as the plant has root, bud, and fruit. Trust the instinct to the end, though you can render no reason. It is vain to hurry it. By trusting it to the end, it shall ripen into truth, and you shall know why you believe.
~ Ralph Waldo Emerson, Intellect (CW 1:330)

The differences between men in natural endowment are insignificant in comparison with their common wealth. Do you think the porter and the cook have no anecdotes, no experiences, no wonders for you? Every body knows as much as the savant.
~ Ralph Waldo Emerson, Intellect (CW 1:330)

All men have some access to primary truth.
~ Ralph Waldo Emerson, Intellect (CW 1:336)

In common hours, we have the same facts as in the uncommon or inspired, but they do not sit for their portrait.
~ Ralph Waldo Emerson, Intellect (CW 1:336)

The intellect is a whole, and demands integrity in every work. This is resisted equally by a man’s devotion to a single thought, and by his ambition to combine too many.
~ Ralph Waldo Emerson, Intellect (CW 1:338–9)

Truth is our element of life, yet if a man fasten his attention on a single aspect of truth, and apply himself to that alone for a long time, the truth becomes distorted and not itself, but falsehood.
~ Ralph Waldo Emerson, Intellect (CW 1:339)

The world refuses to be analyzed by addition and subtraction.
~ Ralph Waldo Emerson, Intellect (CW 1:339)

Neither by detachment, neither by aggregation, is the integrity of the intellect transmitted to its works, but by a vigilance which brings the intellect in its greatness and best state to operate every moment.
~ Ralph Waldo Emerson, Intellect (CW 1:340)

God offers to every mind its choice between truth and repose. Take which you please, — you can never have both. Between these, as a pendulum, man oscillates. He in whom the love of repose predominates will accept the first creed, the first philosophy, the first political party he meets, — most likely his father’s. He gets rest, commodity, and reputation; but he shuts the door of truth. He in whom the love of truth predominates will keep himself aloof from all moorings, and afloat. He will abstain from dogmatism, and recognize all the opposite negations, between which, as walls, his being is swung. He submits to the inconvenience of suspense and imperfect opinion, but he is a candidate for truth, as the other is not, and respects the highest law of his being.
~ Ralph Waldo Emerson, Intellect (CW 1:341–2)

Happy is the hearing man; unhappy the speaking man. As long as I hear truth, I am bathed by a beautiful element, and am not conscious of any limits to my nature. The suggestions are thousandfold that I hear and see. The waters of the great deep have ingress and egress to the soul. But if I speak, I define, I confine, and am less.
~ Ralph Waldo Emerson, Intellect (CW 1:342)

One soul is a counterpoise of all souls, as a capillary column of water is a balance for the sea.
~ Ralph Waldo Emerson, Intellect (CW 1:344)

If Aeschylus be that man he is taken for, he has not yet done his office, when he has educated the learned of Europe for a thousand years. He is now to approve himself a master of delight to me also
.~ Ralph Waldo Emerson, Intellect (CW 1:344)

The Bacon, the Spinoza, the Hume, Schelling, Kant, or whosoever propounds to you a philosophy of the mind, is only a more or less awkward translator of things in your consciousness, which you have also your way of seeing, perhaps of denominating. Say, then, instead of too timidly poring into his obscure sense, that he has not succeeded in rendering back to you your consciousness.
~ Ralph Waldo Emerson, Intellect (CW 1:344–5)

‘The Sacred Marriage’, by Margaret Fuller

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Even more than most New England Transcendentalists, Margaret Fuller (1810–1850) was ahead of her time.  Her poem ‘The Sacred Marriage’, which appeared at the end of her book Women in the Nineteenth Century (1845), describes the optimal state of the human being as involving a marriage of two elements, a Lunar (feminine) principle and Solar (masculine) principle. In a characteristically Transcendentalist way, Fuller sees this psychological androgyny as more than just a way to obtain optimal psychological functioning; rather, the implications extend to ones spiritual development: the sacred marriage is part of the soul’s gradual deification.

As far as I know, neither Fuller nor other New England Transcendentalists were familiar with the literatures of spiritual alchemy and Rosicrucianism, which describe the marriage of masculine and feminine principles in similar terms. New England Transcendentalists, however, were familiar with the works of esoteric Christian writers like Swedenborg and Jacob Boehme.

Fuller also had a penchant to describe human psychology in terms of figures from Greek mythology, i.e., in a way that we might today call “achetypal psychology.”  At least one influence in this regard may have been the English Platonist, Thomas Taylor, whose translations and commentaries on Platonist and Neoplatonist writings were popular in America at the time.

The Sacred Marriage

Margaret Fuller

(Source:  Fuller, Margaret.  Women in the Nineteenth Century.  New York: Greeley & McElrath, 1845. App. H (pp. 200-201).

And has another’s life as large a scope?
It may give due fulfilment to thy hope,
And every portal to the unknown may ope.

If, near this other life, thy inmost feeling
Trembles with fateful prescience of revealing
The future Deity, time is still concealing.

If thou feel thy whole force drawn more and more
To launch that other bark on seas without a shore;
And no still secret must be kept in store;

If meannesses that dim each temporal deed,
The dull decay that mars the fleshly weed,
And flower of love that seems to fall and leave no-seed—

Hide never the full presence from thy sight
Of mutual aims and tasks, ideals bright,
Which feed their roots to-day on all this seeming blight.

Twin stars that mutual circle in the heaven,
Two parts for spiritual concord given,
Twin Sabbaths that inlock the Sacred Seven;

Still looking to the centre for the cause,
Mutual light giving to draw out the powers,
And learning all the other groups by cognizance of one another’s laws:

The parent love the wedded love includes,
The one permits the two their mutual moods,
The two each other know mid myriad multitudes;

With child-like intellect discerning love,
And mutual action energizing love,
In myriad forms affiliating love.

A world whose seasons bloom from pole to pole,
A force which knows both starting-point and goal,
A Home in Heaven,—the Union in the Soul.

~ * ~

Written by John Uebersax

June 11, 2013 at 3:55 pm

Theodore Parker – ‘Only a Hand-Rail of Difference Between the Two Parties’

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This continues a series of posts intended to demonstrate the ideological relevance of New England Transcendentalism to the Occupy Movement and to direct readers to this invaluable resource.

Theodore Parker (1810–1860) was one of the greatest orators among the New England Transcendentalists. In the excerpt below, Parker explains that, in the perennial struggle between Idealism and materialism, the US has become dominated by the latter.  The two great political parties – the one of the rich and the other of the poor – are alike in that their values and policies are dominated by desire for wealth. It is all too painfully clear how closely the Whigs and Democrats of his era correspond to the Republican and Democratic parties of ours.

Source: Theodore Parker. The Nebraska Question. Boston: Mussey, 1854.

* * * *

From 1620 to 1788 there was a rapid development of ideas. But since that time the outward pressure has been withdrawn. The nation is no longer called to protest against a foreign foe; no despot forces us to fall back on the great principles of human nature, and declare great universal truths. Even the Anglo-Saxon people are always metaphysical in revolution. We have ceased to be such, and have become material. We have let the programme of political principles and purposes slip out of the nations consciousness, and have betaken ourselves, body and soul to the creation of riches. Wealth is the great object of American desire. Covetousness is the American passion. This is so — nationally in the political affairs of the country; ecclesiastically, socially, domestically, individually. Our national character, political institutions, geographic situation,— all favor the accumulation of riches.

No country was ever so rich before, nor got rich so fast; in none had wealth ever such power, or was so esteemed. It is counted as the end of life, not as the material basis to higher forms thereof. It has no conventional check in the institutions of the land, and only two natural checks in the heart of the people. One is the talent and genius — intellectual, moral, affectional, and religious—that is born in rare men; and the other is the desire, the caprice, the opinion, of the great majority of men, who oppose {p. 329} their collective human will against the material glitter of mere accumulated money. But money can buy intellectual talent and intellectual genius; at least it can buy American talent and American genius. Money, and the men of cultivated minds whom it buys, can deceive the people, so that the majority shall follow the dollar wherever it rolls. The clink of the dollar, — that is the reveille, the morning drum-beat, for the American people. In America, money is inaugurated as a power to control all other powers. It has itself become an “Institution” — master of all the rest.

Three of those bad institutions … whereof our fathers brought the traditions from the old world, have mainly perished. The mediaeval Theocracy has gone out from the Protestant Church; Monarchy has wholly faded from the consciousness of the people; Aristocracy, sitting unmovable on her cradle, has had her heart pierced through and through by the gigantic spear of American Industry horsed on a steam-engine. Money has taken the place of all three. It has got inaugurated into the Church, — it is a Church of commerce; in the State — it is a State of commerce; in the Community not less, — it is a society of commerce; and money wields the triple power of those three old masters, Theocracy, Monarchy, Aristocracy. It is the Almighty Dollar.

In the American Church, money is God. The {p. 330} peculiar sins of money, and of the rich, they are never preached against; it is a Church of commerce, wealth its heaven and the millionaire its saint; its ministers should be ordained, not “by the imposition of hands,” but of bank-bills — of small denomination. In the American State, money is the Constitution: officers ought to be sworn on the federal currency; they should make the sign of the dollar, ($) as their official symbolic cross; it is a State of commerce. In the community, money is Nobility; it is transmissible social power; it is Aristocracy, it makes a man who has got it a vulgar “gentleman;” it is a Society of commerce….

{p. 331} Money having taken the place of these three institutions, it must be politically represented in the nation by a party; for a party is the provisional organization of a tendency. So there is a party organized about the Dollar as its central nucleus and idea. The dollar is the germinal dot of the Whig party; its motive is pecuniary; its motto should be, to state it in Latin, pecunia pecuniata, money moneyed, money made. It sneers at the poor; at the many; has a contempt for the people. It legislates against the poor, and for the rich; that is, for men pecuniarily strong; the few who are born with the desire, the talent, and the conventional position to become rich. “Take care of the rich, and they will take care of the poor,” is its secret maxim. [Note 1] Every thing must yield to money: that is to have universal right of way. Down with Mankind! the Dollar is coming! The great domestic object of Government, said the greatest Expounder of this party, “is the protection of property;” —that is to say, the protection of money {p. 332} moneyed, money got. With this party there is no Absolute Right, no Absolute Wrong. Instead thereof, there is Expediency and Inexpediency. There is no law higher than the power to wield money just as you will. Accordingly a millionaire is reckoned by this party as the highest production of society. He is the Whig ideal; he alone has attained “the measure of the stature of a perfect man.”

…But man is man, can a dollar stop him? For ever? The instinct of development is as inextinguishable in man as the instinct of perpetuation in blackbirds and thrushes, who build their procreant nests under all administrations, theocratic or democratic. So there is another party which represents the Majority of the people; that majority who have not money which is coveted, only the covetous desire thereof…. This is the Democratic party. It loves money as well as the Whig party, but has got less of it….

{p. 333} To the Whig party belong the rich, the educated, the decorous; the established, — those who look back, and count the money got. To the other party belong the young, the poor, the bold, the adventurous, everybody that is in want, everybody that is in debt everybody who complains. The audacious are its rulers [Note 2]; — often men destitute of lofty character, of great ideas, of Justice, of Love, of Religion — bold, smart, saucy men. This party sneers at the rich, and hates them; of course it envies them, and lusts for their gold.

The Democratic party appeals to the brute will of the majority, right or wrong; it knows no Higher Law. Its statesmanship is the power to enact into permanent institutions the transient will of the majority: that is the ultimate standard. Popular and unpopular, take the place of right and wrong—vox populi, vox Dei [Note 3]; the vote settles what is true, what right. It regards money made and hoarded as the foe of human progress, and so is hostile to the millionaire. The Whig calls on his lord, “Money, help us!” To get money, the Democrat can do all things through the majority strengthening him….

{p. 334} … The Whig party worships money: it is the body of the Whig God; there is no Higher Law above it. The Democratic party worships the opinion of the majority: it is the voice of the Democrat’s God: there is no Higher Law. To the Whig party, — no matter how the money is got, by smuggling opium or selling slaves, — it is pecunia pecuniata, — money moneyed. To the Democratic party it is of no consequence what the majority wishes, or whom it chooses … If the majority wants to violate the Constitution of America and the Declaration of Independence, or the Constitution of the Universe and the Declaration of God, why! the cry is — “there is no higher law!” {p. 335} “the greatest good of the greatest number!” — What shall become of the greatest good of the smaller number?

There is, therefore, no vital difference between the Whig party and the Democratic party; no difference in moral principle. The Whig inaugurates the Money got; the Democrat inaugurates the Desire to get the money. That is all the odds. So in the times that try the passions, which are the souls of these parties, the Democrat and the Whig meet on the same …  platform. One is not higher and the other lower; they are just alike. There is only a hand rail between the two, which breaks down if you lean on it, and the parties mix.  In common times, it becomes plain that a Democrat is but a Whig on time; a Whig is a Democrat arrived at maturity; his time has come. A Democrat is a young Whig who will legislate for money as soon as he has got it; the Whig is an old Democrat who once hurrahed for the majority — “Down with money! that is a despot! and up with the desire for it!”

{p. 336} I once knew a crafty family which had two sons; both men of ability, and of remarkable unity of “principle.” The family invested one in each party, and as it had a head on either side of the political penny thrown into the air, the family was sure to win. A New England Family, wise in its generation! [Note 4]

Now, I do not mean to say that all Democrats or all Whigs are of this way of thinking. Quite the contrary. There is not a Whig or Democrat who would confess it. The majority, so far as they have convictions, are very different from this; but the Whig would say in his convention, that I told the truth of the Democratic party; the Democrat, in his convention, would say, I told, the truth of the Whigs. These ideas, — they reside in the two parties [Note 5], … as chemistry in the water, as in the drop the gravitation which brings it to the ground: not a conviction, but a fact. Each of these parties has great good to accomplish. Both seem indispensable. Money must be looked after. It is a valuable thing; the human race could not do without property. It is the ladder whereby we scale the heavens of manhood. But property alone is good for nothing. The will of the majority must be respected.  I honor the ideas of the Democratic {p. 337} party, and of the Whig party, so far as they are just. But man is not made merely for money; the majority are the standard of power, not of Right. There is a law of God which directs the chink of every dollar; it cannot roll except by the laws of the Eternal Father of Earth and Heaven. What if the majority enact iniquity into a statute! Can millions make Wrong right? Justice is the greatest good of all.

With little geographical check or interference from other nations, we are going on solving our problem of “manifest destiny.” Since the establishment of Independence, America has made a rapid development. Her population has increased with unexampled rapidity; her territory has enlarged to receive her ever greatening family; riches have been multiplied faster even than their possessors. But some of the least lovely qualities of the Anglo-Saxon tribe have become dreadfully apparent. We have exterminated the Indians; we keep no treaties made with the red men; they keep all. The national materialism and indifference to great universal principles of Right shows itself clearer and clearer. Submission to Money or the Majority is the one idea that pervades the nation….

{p. 338} … There is a contradiction in the consciousness of the nation. In our industrial civilization, under the stimulus of love of wealth, and its consequent social and political power, we have made such a rapid advance in population and riches as no nation ever made. The lower powers of the understanding have also had a great development. We can plan, organize, and administer material means for material ends, as no nation has ever done. But it is not to be supposed that any people could pass all at once from the military civilization, with its fourfold despotism, to an industrial civilization with democracy in its Church, State, Community, and Family. How slowly we learn; with what mistakes do we come to the true Idea [Note 6], and how painfully enact it into a deed!


1. E.g., the so-called trickle-down theory of ‘Reaganomics’.

2. Cf. Barack Obama, The Audacity of Hope (2006).

3. Latin for ‘the voice of the people is the voice of God.’

4.  A prime tactic of special interests today.

5. Today we might express this by saying that, although many elected officials have principles and are decent men and women, the structural forces of the political system inevitably result in compromise of these principles and their sacrifice to the party agenda.

6. i.e., the ‘great principles of human nature’ (p. 328), or the Platonic Ideals of Truth, Beauty, Justice, etc.