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Journal articles on the topic 'Transcendentalism in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

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

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

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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 t

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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 with

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5

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

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

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6

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

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The aim of this study is to show the essence of transcendentalism in the context of the "Divine Light" which is assessed through figurative language style (metaphors and symbols). The scope of research is the study of literature, such as essays, and style; from the point of Transcendentalism philosophy. The theory used is the science of literature -the concepts of figurative language. The point of view is philosophy of transcendentalism and Sufism. Stages in Sufism are Shari'a, congregations, nature, and ma'rifat. The results showed that Emerson’s essays called transcendentalism contains teach

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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

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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), tra

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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 cl

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10

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

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11

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

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12

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

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13

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

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14

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

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15

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

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16

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

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17

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

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18

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

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19

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

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20

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

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21

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

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22

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

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23

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

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24

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

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25

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

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26

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

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27

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

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28

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

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29

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

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The expression “linguistic Kantianism” is widely used to refer to ideas about thought and cognition being determined by language — a conception characteristic of 20th century analytic philosophy. In this article, I conduct a comparative analysis of Kant’s philosophy and views falling under the umbrella expression “linguistic Kantianism.” First, I show that “linguistic Kantianism” usually presupposes a relativistic conception that is alien to Kant’s philosophy (although Kant’s philosophy itself may be perceived as relativistic from a certain point of view). Second, I analyse Kant’s treatment of

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30

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

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Chinese traditional thoughts have a great influence on Western literature and American Transcendentalism. Given Sino-western culture differences and Thoreau’s language limitations, by making a comparative analysis of Confucianism-Taoism implied in the essay and Thoreau’s transcendentalism, this paper aims to understand and interpret objectively and realistically elements of Chinese traditional culture in Walden so as to further think about how to maintain the cultural consciousness and cultural confidence of Chinese traditional culture. To start with the interpretation of the writing backgroun

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31

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

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32

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

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AbstractThe aim of this article is to examine Gibran Kahlil Gibran's ideas, as articulated in The Procession (Al-Mawākib), in the context of New England Transcendentalism, in particular Emerson's and Thoreau's. Even though critics recognize Ralph Waldo Emerson (and less frequently Henry David Thoreau) as an influence on Gibran, the precise nature of the influence has not been spelled out clearly. In this study, I shall attempt to do so. To the end of establishing the New England Transcendentalist influence on Gibran more firmly and coherently, I locate, explain, and highlight some of the strik

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33

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

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34

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

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

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35

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

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36

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

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37

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

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Courtney A. Floyd, “‘Always the same unrememberable revelation’: Thoreau’s Telegraph Harp, the Development of an Immanent Romantic Secularism, and Golden Age Children’s Literature” (pp. 30–53) In this essay, I analyze Henry David Thoreau’s references to and use of the telegraph, Aeolian harp, and telegraph harp in his journals between the years 1851 and 1853, A Week on the Concord and Merrimack Rivers (1849), and Walden (1854). I argue that the figure of the telegraph harp, though only briefly mentioned in Thoreau’s published works, represents a significant reworking of Romantic sensibility in

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38

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

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39

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

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This article is intended to find out how a cultural ecological reading is possible for the selected poems of Emerson and Whitman who are considered as the leading figures of the nineteenth century American Renaissance, the artistic spirit which has flourished between the 1830s-1860s in the wake of the Romantic movement. Transcendentalism in America, as a projection of English Romanticism and Christian Unitarianism interprets the organic interaction in-between man, nature and god. Giving the earliest examples of Transcendentalist nature-writing, Emerson and Whitman are open for a cultural-ecolo

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40

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

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

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41

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

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42

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

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43

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

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44

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

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45

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

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46

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

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

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47

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

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48

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

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49

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

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Ralph Waldo Emerson’s Transcendentalism was an innovation against Legalism and Antinomianism in those days. However, it was not an anti-religious movement but a serious issue of religious antagonists having dealt with the nefarious authority of religion that suppressed human self. Therefore, Transcendentalism must be arisen against the Calvinistic tradition of America. In the age of Emerson, many people were spiritually confused by the state of irreligion, so Emerson tried to show them the way how to search for the existence of God with the remark “The sun also shines today.” In addition to th

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50

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

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