hide Sorting

You can sort these results in two ways:

By entity
Chronological order for dates, alphabetical order for places and people.
By position (current method)
As the entities appear in the document.

You are currently sorting in ascending order. Sort in descending order.

hide Most Frequent Entities

The entities that appear most frequently in this document are shown below.

Entity Max. Freq Min. Freq
New England (United States) 416 0 Browse Search
United States (United States) 294 0 Browse Search
James Cooper 208 0 Browse Search
Washington Irving 194 0 Browse Search
I. Bryant 172 0 Browse Search
Benjamin Franklin 143 1 Browse Search
Jonathan Edwards 138 0 Browse Search
Europe 130 0 Browse Search
Pennsylvania (Pennsylvania, United States) 108 0 Browse Search
Massachusetts (Massachusetts, United States) 78 0 Browse Search
View all entities in this document...

Browsing named entities in a specific section of Cambridge History of American Literature: volume 1, Colonial and Revolutionary Literature: Early National Literature: Part I (ed. Trent, William Peterfield, 1862-1939., Erskine, John, 1879-1951., Sherman, Stuart Pratt, 1881-1926., Van Doren, Carl, 1885-1950.). Search the whole document.

Found 150 total hits in 48 results.

1 2 3 4 5
William Emerson (search for this): chapter 2.19
ut because from the manner of his composition Emerson often missed what he might have learned from e time there had been a gradual relaxation of Emerson's hold on life. Though always an approachabls, like a serene and hazy cloud, hovered over Emerson's brain in his closing years. A month afterwEdwards had been unwillingly ejected, whereas Emerson left with good will on both sides), yet thereeed. See also Book I, Chaps. IV and V. By Emerson's time, among the Unitarians of Boston, thererest in habit and compromise. In his old age Emerson gave this account of his conduct to Charles Epposition, that I am not interested in it. Emerson's act of renunciation was not only important e of spontaneous sentiment showed itself with Emerson not in that fluency which in many of his cont These quatrains are, he says, exceptional in Emerson. They are that, and something more: they arenescence and evasiveness of things? . . . Yet Emerson was quite as firm in his insistence on a sing[19 more...]
Plotinus (search for this): chapter 2.19
thin man is the soul of the whole; the wise silence; the universal beauty . ..; the eternal One. Emerson's philosophy is thus a kind of reconciled dualism, and a man's attitude towards it in the end will be determined by his sense of its sufficiency or insufficiency to meet the facts of experience. One of Emerson's biographers has attempted to set forth this philosophy as a synthesis and an anticipation. It is a synthesis because in it we find, as Emerson had already found in Plato and Plotinus, a reconciliation of the many and the one, the everlasting flux and the motionless calm at the heart of things: An ample and generous recognition of this transiency and slipperiness both in the nature of things and in man's soul seems more and more a necessary ingredient in any estimate of the universe which shall satisfy the intellect of the coming man. But it seems equally true that the coming man who shall resolve our problems will never content himself with a universe a-tilt, a u
Kant (search for this): chapter 2.19
ain, looking deeper into his heart, This is the end of my opposition, that I am not interested in it. Emerson's act of renunciation was not only important as determining the nature of his career, but significant also of the transition of New England from theological dogmatism to romantic liberty. Much has been written about the influences that shaped his thoughts and about the relation of his transcendentalism to German metaphysics. In his later years it is clear that the speculations of Kant and Schelling and Fichte were known to him and occasionally coloured his language, but his Journals prove conclusively enough that the whole stamp of his mind was taken before these sources were open to him. Indirectly, no doubt, something of the German spirit came to him pretty early through Carlyle, and a passage in his Journal for 13 December, 1829, shows that he was at that time already deeply engaged in the Teutonized rhapsodies of Coleridge. But it would be easy to lay too much stress
James Freeman Clarke (search for this): chapter 2.19
and wrong, and to excuse guilt on the plea of good intentions or good nature. Letters of Charles Eliot Norton, vol. I, pp. 503 and 506. For some time there had been a gradual relaxation of Emerson's hold on life. Though always an approachable man and fond of conversation, there was in him a certain lack of human warmth, of bottom, to use his own word, which he recognized and deplored. Commenting in his Journal (24 May, 1864) on the burial of Hawthorne, he notes the statement of James Freeman Clarke that the novelist had shown a sympathy with the crime in our nature, and adds: I thought there was a tragic element in the event, that might be more fully rendered,--in the painful solitude of the man, which, I suppose, could not longer be endured, and he died of it. A touch of this romantic isolation, though never morose or painful, there was in himself, a failure to knit himself strongly into the bonds of society. I have felt sure of him, he says of Hawthorne in the same passage,
Charles Eliot Norton (search for this): chapter 2.19
2, when his central will was already loosening and his faculties were losing their edge. It was at this time that Charles Eliot Norton talked with Carlyle, and heard the old man, eight years older than Emerson, expatiate on the fundamental differencstinctions between right and wrong, and to excuse guilt on the plea of good intentions or good nature. Letters of Charles Eliot Norton, vol. I, pp. 503 and 506. For some time there had been a gradual relaxation of Emerson's hold on life. Thoughose who were content to rest in habit and compromise. In his old age Emerson gave this account of his conduct to Charles Eliot Norton: He had come to the conviction that he could not administer the Lord's Supper as a divinely appointed, sacreceiving it in theirs. But he saw that such an arrangement was impossible, and held to his resignation. Letters of Charles Eliot Norton, vol. I, p. 509. Emerson had come to the inevitable conclusion of New England individualism; he had, in a wor
Plato (search for this): chapter 2.19
year at college and contains notes for a prize dissertation on the Character of Socrates. Among the sentences is this: What is God? said the disciples, and Plato replied, It is hard to learn and impossible to divulge. And the last page of the record, in the twelfth volume, repeats what is really the same thought: The ces jostled together like so many mutually repellent particles; but because from the manner of his composition Emerson often missed what he might have learned from Plato's Phaedrus was the essence of good rhetoric, that is to say, the consciousness of his hearer's mind as well as of his own. We hear him, as it were, talking to himsiographers has attempted to set forth this philosophy as a synthesis and an anticipation. It is a synthesis because in it we find, as Emerson had already found in Plato and Plotinus, a reconciliation of the many and the one, the everlasting flux and the motionless calm at the heart of things: An ample and generous recognitio
Schelling (search for this): chapter 2.19
deeper into his heart, This is the end of my opposition, that I am not interested in it. Emerson's act of renunciation was not only important as determining the nature of his career, but significant also of the transition of New England from theological dogmatism to romantic liberty. Much has been written about the influences that shaped his thoughts and about the relation of his transcendentalism to German metaphysics. In his later years it is clear that the speculations of Kant and Schelling and Fichte were known to him and occasionally coloured his language, but his Journals prove conclusively enough that the whole stamp of his mind was taken before these sources were open to him. Indirectly, no doubt, something of the German spirit came to him pretty early through Carlyle, and a passage in his Journal for 13 December, 1829, shows that he was at that time already deeply engaged in the Teutonized rhapsodies of Coleridge. But it would be easy to lay too much stress even on thi
Socrates (search for this): chapter 2.19
his Journals it has been possible to follow him more precisely in this procedure and to see more clearly how it conforms with the inmost structure of his mind. These remarkable records were begun in early youth and continued, though at the close in the form of brief memoranda, to the end of his life. The first entry preserved (not the first written, for it is from Blotting Book no. Xvii) dates from his junior year at college and contains notes for a prize dissertation on the Character of Socrates. Among the sentences is this: What is God? said the disciples, and Plato replied, It is hard to learn and impossible to divulge. And the last page of the record, in the twelfth volume, repeats what is really the same thought: The best part of truth is certainly that which hovers in gleams and suggestions unpossessed before man. His recorded knowledge is dead and cold. But this chorus of thoughts and hopes, these dawning truths, like great stars just lifting themselves into hi
Phaedrus (search for this): chapter 2.19
oliness. Of the same stuff, not seldom indeed of the same words, are those essays of his that have deeply counted; they are but a repetition to the world of fragments of this long inner conversation. Where they fail to reach the reader's heart, it is not because they are fundamentally disjointed, as if made up of sentences jostled together like so many mutually repellent particles; but because from the manner of his composition Emerson often missed what he might have learned from Plato's Phaedrus was the essence of good rhetoric, that is to say, the consciousness of his hearer's mind as well as of his own. We hear him, as it were, talking to himself, with no attempt to convince by argument or enlighten by analysis. If our dormant intuition answers to his, we are profoundly kindled and confirmed; otherwise his sentences may rattle ineffectually about our ears. Emerson's first published work was Nature (1836), which contains the gist of his transcendental attitude towards the phen
Carlyle (search for this): chapter 2.19
ent abroad to travel in Italy, France, and England. One memorable incident of the journey must be recorded, his visit to Carlyle at Craigenputtock, with all that it entailed of friendship and influence; but beyond that he returned with little more bs already loosening and his faculties were losing their edge. It was at this time that Charles Eliot Norton talked with Carlyle, and heard the old man, eight years older than Emerson, expatiate on the fundamental difference in their tempers. And ore these sources were open to him. Indirectly, no doubt, something of the German spirit came to him pretty early through Carlyle, and a passage in his Journal for 13 December, 1829, shows that he was at that time already deeply engaged in the Teuton too ready to wave aside its consequences, as if a statement of the fact were an escape from its terrible perplexities. Carlyle meant something of the sort when he worried over Emerson's inability to see the hand of the devil in human life. Hence
1 2 3 4 5