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Journal articles on the topic 'Transcendentalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

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

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

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2

Qi, Wenjin. "Harmony through Conflicts: Herman Melville's Attitudes towards Transcendentalism in Moby-Dick." Theory and Practice in Language Studies 10, no. 1 (December 24, 2019): 76. http://dx.doi.org/10.17507/tpls.1001.11.

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According to the Transcendentalist beliefs proposed by great American thinker Ralph Waldo Emerson in the mid-19th century, this article carries out a detailed analysis of Melville's both Anti-Transcendentalist thoughts and Transcendentalist tendency in the perspectives of Oversoul, Individualism, and Man-and-Nature relationship revealed in Moby-Dick. It also lists the reasons for Melville's complex and sophisticated attitude towards Transcendentalism in the hope of directing the critical attention to this aspect that Moby-Dick is a twisted and ambiguous interpretation of Melville's attitude towards Transcendentalism.

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3

Bogardus, Ralph F. "The Twilight of Transcendentalism: Ralph Waldo Emerson, Edward Weston, and the End of Nineteenth-Century Literary Nature." Prospects 12 (October 1987): 347–64. http://dx.doi.org/10.1017/s0361233300005639.

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That there is a striking correspondence between the thinking of such A nineteenth-century transcendentalists as Ralph Waldo Emerson and Henry David Thoreau and that of the twentieth-century American master of photography Edward Weston should come as no great surprise, for it is widely recognized that transcendentalism has been an essential ingredient in the lives and work of numerous major American artists. During the nineteenth century, this influence was most fully expressed by poets like Walt Whitman and Emily Dickinson, by the painter Thomas Eakins, and by the architect Louis Sullivan. At the turn of the century, the composer Charles Ives and painters Robert Henri and his “Ashcan” colleagues John Sloan, George Luks, William Glackens, and Everett Shinn continued to draw sustenance from the ideas and example of the transcendentalists. And during the early twentieth century, the brilliant architect Frank Lloyd Wright, the gifted painter Georgia O'Keeffe, and major poets Ezra Pound, T. S. Eliot, Robert Frost, Wallace Stevens, and William Carlos Williams made clear through their work the looming presence of the transcendentalist tradition. Thus, well before the 1920s, when Edward Weston began making his most innovative photographs, transcendentalism consciously and unconsciously pervaded American intellectual and artistic life: It was something to absorb or reject-or both. “Matthew and Waldo, guardians of the faith, the army of unalterable law,” was how Eliot put it. Weston was not exempt from this law.

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4

Atkins, Richard Kenneth. "Pragmatic Scruples and the Correspondence Theory of Truth." Dialogue 49, no. 3 (September 2010): 365–80. http://dx.doi.org/10.1017/s0012217310000442.

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ABSTRACT: Cheryl Misak has offered a pragmatic argument against a position she calls “scientific transcendentalism.” Scientific transcendentalists hold that truth is something different from what would be believed at the end of inquiry; more specifically, they adhere to a correspondence theory of truth. Misak thinks scientific transcendentalists thereby undermine the connection between truth and inquiry, for (a) pragmatically speaking, it adds nothing to truth and inquiry to ask whether what would be the results of sufficiently rigorous inquiry are really true and (b) they can only accept it as an article of faith that inquiry leads us to truth. I defend “scientific transcendentalism” against Misak’s objections.

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5

Mahini, Ramtin Noor-Tehrani (Noor), and Erin Barth. "The Scarlet Letter: Embroidering Transcendentalism and Anti-transcendentalism Thread for an Early American World." Journal of Language Teaching and Research 9, no. 3 (May 1, 2018): 474. http://dx.doi.org/10.17507/jltr.0903.04.

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Published in 1850 by Nathaniel Hawthorne, the dark romantic story of The Scarlet Letter was immediately met with success, and Hawthorne was recognized as the first fictional writer to truly represent American perspective and experience. At the time when most novelists focused on portraying the outside world, Hawthorne dwelled deeply in the innermost, hidden emotional and mental psyches of his characters. Despite being acquainted to both famed transcendentalists Ralph Waldo Emerson and Henry David Thoreau and married to the transcendentalist painter Sophia Peabody, Hawthorne was often referred to as anti-transcendentalist or dark romantic writer in The Scarlet Letter. Is he also influenced by the transcendentalist movement in his famed novel? Evidence shows that he is more transcendentalist than anti-transcendentalist in The Scarlet Letter.

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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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7

Sobolievskyi, Y. "PHILOSOPHICAL POETRY OF THE AMERICAN TRANSCENDENTALIST WALT WHITMAN." Humanities Studies, no. 31 (2018): 117–24. http://dx.doi.org/10.17721/2521-6805.2018/31-11/11.

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The purpose of the article is to reveal the basic philosophical views of the American transcendentalist Walt Whitman. The author has made a historical and philosophical analysis of the basic philosophical views of the thinker, Walt Whitman's literary heritage was analyzed, and ideas typical of American transcendentalism were discovered. The author's interpretation of the basic philosophical views of Walt Whitman is offered. The results complement the idea of the history of American philosophy, namely the period of American transcendentalism, they can be used in educational programs, they can be useful to scientists, teachers, students, etc.

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8

Zhukova, Liubov. "Philosophical and Religious Ideas of American Transcendentalism in the Teachings of Swami Vivekananda." History of Philosophy 28, no. 2 (October 2023): 47–59. http://dx.doi.org/10.21146/2074-5869-2023-28-2-47-59.

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The article contains a comparative analysis of philosophical and religious views of the Indian thinker and public figure Swami Vivekananda and the philosophers of the American transcendentalism movement. The author focuses on understanding by the intellectuals of various aspects of the Divine. As representatives of American transcendentalism, the most prominent figures of this movement are considered, in whose works the main transcendentalism ideas are expressed – philosophers Ralph Waldo Emerson, Henry David Thoreau and William Ellery Channing. Hermeneutical and historical-philosophical methods are used in the study. As a result, the obvious similarity of many positions in the teachings of thinkers is recognized, caused by common sources of their views. At the same time, significant differences in the views of Western philosophers and Indian thinker are revealed. They are represented in the ideas about the divinity of man, about nature as a metaphysical force, as well as in the question of the search for and knowledge of God. The conclusion about Vivekananda’s adequate comprehension of the works of American transcendentalists and his using of transcendentalism ideas for forming a masterful interpretation of the foundations of Indian culture for Western society is done.

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9

Wolfel, Brian. "American Transcendentalism and the Twenty-First Century." Utopian Studies 33, no. 2 (July 1, 2022): 291–316. http://dx.doi.org/10.5325/utopianstudies.33.2.0291.

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ABSTRACT American Transcendentalism, as a nineteenth-century intellectual and social movement, can inform both the academic debate surrounding post-liberalism and the social, political, and economic impact of the COVID-19 pandemic. Global capitalism, and globalization more generally, defined the era subsequent to World War II until the onset of the COVID-19 pandemic. The manifestation of global capitalism/globalization took place as a function of the rejection, whether conscious or unconscious, of the values embodied in American Transcendentalism as a modern reincarnation of immaterial and idealist Platonism. For example, American Transcendentalism valued renunciation (of economic consumption, dogmatic theology, and political participation), nature, and spirituality as the means for attaining an ideal personal life while also providing the building blocks for the attainment of a higher form of government and politics at the collective level. As a climactic global modern development, the COVID-19 pandemic provides empirical evidence for the diminishing returns that are inherent to the hegemonic commitment to materialist economy at the expense of corresponding devaluation of commitments to the ideals of transcendentalism. Ralph Waldo Emerson forecast the realization of such diminishing returns, in which he asserted the longevity of the impact of transcendentalism would be greater than that of the materialism in his era. Immediately prior to the onset of the COVID-19 pandemic, American youth as a generation exhibited “transcendentalist” attributes such as decreasing commitments to religious and partisan affiliations and a trajectory of disillusionment with political participation. American Transcendentalism can be considered and applied as a source of inspiration to inform nascent deliberations on post-liberalism that invoke Platonism and the “transcendental.” In the context of the confluence of demographic changes, calls for post-liberalism, and the fallout of the COVID-19 pandemic, transcendentalism and its prospective popular reincarnation in the twenty-first century can be applied to generate a new and heretofore hidden transcendental “end of history” narrative as an alternative to the bipolarity of the “end of history” debate (between materialist liberalism and materialist communism).

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10

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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Duarte Lacerda, José Augusto. "Isolation." Per Musi 24 (December 8, 2023): 1–20. http://dx.doi.org/10.35699/2317-6377.2023.48481.

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The life and work of North American composer Stuart Saunders Smith (1948) have shown features reminiscent of the 19th century philosophical movement known as New England Transcendentalism. Here I discuss how ideas divulged by Transcendentalism and transcendentalist philosophies, in particular oneness, freethinking, anti-materialism, anti-technologism, and silence reflect in Smith’s life stances and compositional process. Based on a belief that oneness binds all living beings via a universal soul, Smith seeks to symbolically unify composer, performer, and audience through the use of silence and a compositional technique called co-existence. In turn, anti-materialism and anti-technologism manifest musically in his frugal use of instrumentation, and in his refusal to write for electronics while evoking naturalistic themes, respectively.

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12

Crippen, Matthew. "Chinese Thought and Transcendentalism: Ecology, Place and Conservative Radicalism." Religions 14, no. 5 (April 24, 2023): 570. http://dx.doi.org/10.3390/rel14050570.

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My central claim is that resonances between Transcendentalist and Chinese philosophies are so strong that the former cannot be adequately appreciated without the latter. I give attention to the Analects, the Mengzi and the Tiantai Lotus Sutra, which Transcendentalists read. Because there was conceptual sharing across Chinese traditions, plus evidence suggesting Transcendentalists explored other texts, my analysis includes discussions of Daoism and Weishi, Huayan and Chan Buddhism. To name just some similarities between the targeted outlooks, Transcendentalists adopt something close to wu-wei or effortless action; though hostile to hierarchy, they echo the Confucian stress on rituals or habits; Thoreau’s individualistic libertarianism is moderated by a radical causal holism found in many Chinese philosophies; and variants of Chinese Buddhism get close to Transcendentalist metaphysics and epistemologies, which anticipate radical embodied cognitive science. A specific argument is that Transcendentalists followed some of their Chinese counterparts by conserving the past and converting it into radicalism. A meta-argument is that ideas were exchanged via trade from Europe through North Africa to Western Asia and India into the Far East, and contact with Indigenous Americans led to the same. This involved degrees of misrepresentation, but it nonetheless calls upon scholars to adopt more global approaches.

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13

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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14

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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15

Whedon, Tony. "Transcendentalism." Iowa Review 32, no. 2 (October 2002): 77–81. http://dx.doi.org/10.17077/0021-065x.5527.

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16

VON FRANK, ALBERT J. "ON TRANSCENDENTALISM: ITS HISTORY AND USES." Modern Intellectual History 6, no. 1 (April 2009): 189–205. http://dx.doi.org/10.1017/s1479244308001996.

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If any student, graduate or advanced undergraduate, should offer to delve deeper than survey samples and seriously “take on” the Transcendentalists, he or she would be well advised to begin with the histories by Barbara Packer and Philip Gura. For that matter, these sharply differing studies will undoubtedly provoke and clarify the thinking of even the most seasoned scholars, especially if they were to read these works against each other. The more specialized though no less interesting monograph by Elisabeth Hurth, which is not offered as an introductory overview, nevertheless comprises a fully imagined history in its own right, as it places Transcendentalism in the context of crucial nineteenth-century German innovations in Protestant thought, and of the American movement's thence-derived tendency—as its critics alleged—to “atheism.” These three books, as a group, raise interesting questions about how literary history is now being written, what purposes such studies can serve, what coherence “Transcendentalism” might yet retain as a subject of useful historical inquiry, and what kind of importance the movement might have for readers today.

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Romana Jabeen Bukhari, Tahira Asgher, and Sana Tahir. "God in the Mystic Poetry of Khawaja Ghulam Farid and American Transcendentalist Ralph Waldo Emerson." Research Journal of Social Sciences and Economics Review (RJSSER) 2, no. 1 (March 7, 2021): 36–44. http://dx.doi.org/10.36902/rjsser-vol2-iss1-2021(36-44).

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The poetry of Khawaja Ghulam Farid has a world of meanings. Contemporaneously in the West, there was a parallel line of poets who were greatly influenced by Eastern thought and philosophy in their Transcendentalist poetry. Their poetry also contains ideas about the reality of God. Ralph Waldo Emerson is considered as ‘The Father of Transcendentalism'. The present study attempts to explore how far the poetic thought of Khawaja Farid is reflected in the transcendentalist poetry of Emerson who is the leading poet of this movement. The affinities between the mystic philosophy of the Unity of Being embraced by Khawaja Farid and Transcendentalist Monism have been traced and it has been explored how this philosophy places man about God. This comparative study highlights the philosophical and spiritual affinities between Khawaja Farid and Transcendentalist Emerson and points out the differences of thought as expressed through their respective poetry.

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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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Dahlstrom, Daniel O. "Heidegger’s Transcendentalism." Heidegger Circle Proceedings 39 (2005): 3–27. http://dx.doi.org/10.5840/heideggercircle2005392.

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20

Bishop, Peter. "Naturalistic Transcendentalism." Essays in the Philosophy of Humanism 24, no. 2 (December 7, 2016): 207–19. http://dx.doi.org/10.1558/eph.32011.

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21

Smith, Susan Belasco, and Charles Capper. "Transcending Transcendentalism." Women's Review of Books 10, no. 9 (June 1993): 23. http://dx.doi.org/10.2307/4021585.

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22

Robert Milder. "Transcendentalism Redivivus." Reviews in American History 36, no. 3 (2008): 365–73. http://dx.doi.org/10.1353/rah.0.0026.

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Dahlstrom, Daniel. "Heidegger's Transcendentalism." Research in Phenomenology 35, no. 1 (2005): 29–54. http://dx.doi.org/10.1163/1569164054905483.

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AbstractThis paper attempts to marshall some of the evidence of the transcendental character of Heidegger's later thinking, despite his repudiation of any form of transcendental thinking, including that of his own earlier project of fundamental ontology. The transcendental significance of that early project is first outlined through comparison and contrast with the diverse transcendental turns in the philosophies of Kant and Husserl. The paper then turns to Heidegger's account of the historical source of the notion of transcendence in Plato's thinking, its legacy in various forms of transcendental philosophy, and his reasons for attempting to think in a post-transcendental way. The paper concludes by identifying four vestiges of the transcendental turn in Heidegger's later thinking.

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Dr. E. Esther Rosalind. "Ecoconsciousness in the Works of Select American Writers." Creative Launcher 7, no. 1 (February 28, 2022): 33–36. http://dx.doi.org/10.53032/tcl.2022.7.1.06.

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American authors have shown a special interest in ecology right from the times of Transcendentalism. The transcendentalists especially are of the opinion that Divinity is revealed through Nature and when people communicate with Nature it’s a means of connecting with God. This idea was advocated by Ralph Waldo Emerson, Nathaniel Hawthorne, Robert Frost, Kate Chopin and Sarah Orne Jewett. These authors are sensitive to their environment and demonstrate ecoconsciousness through their works, which paved way for a distinct class of writing.

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McNally, Mark Thomas. "Analogous Exceptionalisms within Japanese and American History: Kokugaku and Transcendentalism." Religions 13, no. 5 (April 29, 2022): 409. http://dx.doi.org/10.3390/rel13050409.

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Japanologists have identified the intellectual movement called Kokugaku (“national learning”) as early modern Japan’s version of nativism, even though it bears no resemblance to the original American version of nativism from the 1840s, namely Know-Nothingism. Instead, Kokugaku had striking intellectual and institutional similarities with pre-Civil War Transcendentalism. Americanists have associated Transcendentalism with the broader ideological phenomenon known as exceptionalism, rather than with nativism. For this reason, this article proposes to reclassify Kokugaku as exceptionalism, instead of nativism, via a comparison between it and Transcendentalism. The intellectual linchpin between Transcendentalism and exceptionalism is Fichte, whose ideas influenced Japan’s literary genre known as Nihonjinron (“theories of Japanese[-ness]”), the modern successor of Kokugaku, a connection that bolsters the intellectual legitimacy of the view that Kokugaku and Transcendentalism are analogous versions of exceptionalism.

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Bukhari, Abeera. "Transcendentalism: The Anatomization of Ted Hughes’ Works." Journal of Communication and Cultural Trends 2, no. 2 (October 31, 2020): 55–70. http://dx.doi.org/10.32350/jcct.22.04.

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This research anatomizes Ted Hughes’s works as in Ted Hughes: Collected Poems edited by Paul Keegan, in the light of Transcendentalism. The primary aim of this research is to identify and explicate the streaks of Transcendentalism in Hughes’s work. The secondary aim is to decipher Hughes’s use of Soul Alchemy as a magical, transforming power. The objective of this research is to prove the existence of a Supreme Being. It also discusses both Transcendentalism and Hughes’s spirituality, side by side. The research shows there lies organic unity in everything and everything has divinity within it, and that there is an urge in all to explore the Self and the unknown. This also explicates the common spiritual Truth underlying all religions, the value of intuition and fourfold vision. The study fills the gap in research on Transcendentalism and its overpowering position in Hughes’s works, which makes this unique. It also expounds the occult powers of poetry. Transcendentalism, Husserl’s Phenomenology, Huxley’s Perennial Philosophy and Jung’s Alchemy and Individuation also have been critically viewed as groundwork for this research. Thematic, phenomenological and psychological approaches have been employed to analyze the Transcendentalism in Hughes’s works. The preternatural abilities of Hughes are examined in this study. Future researchers can satisfy their spiritual needs and can form their research by becoming acquainted to his work in the light of Transcendentalism as is deciphered in this study.

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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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Constantinesco, Thomas, and François Specq. "Introduction : Transcendentalism Revisited." Revue Française d Etudes Américaines 140, no. 3 (2014): 3. http://dx.doi.org/10.3917/rfea.140.0003.

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Devitt, Michael. "TRANSCENDENTALISM ABOUT CONTENT." Pacific Philosophical Quarterly 71, no. 4 (December 1990): 247–63. http://dx.doi.org/10.1111/j.1468-0114.1990.tb00403.x.

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30

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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Versluis, Arthur. "Multiculturalism and Transcendentalism." Academic Questions 32, no. 4 (November 8, 2019): 515–20. http://dx.doi.org/10.1007/s12129-019-09835-z.

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Delano, Sterling F. "Philip F. Gura.American Transcendentalism: A History.:American Transcendentalism: A History." American Historical Review 113, no. 3 (June 2008): 831–32. http://dx.doi.org/10.1086/ahr.113.3.831.

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Ryan McIlhenny. "American Transcendentalism: A History, and: The Transcendentalists (review)." Journal of the Early Republic 30, no. 3 (2010): 488–91. http://dx.doi.org/10.1353/jer.2010.0006.

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Guczalska, Katarzyna. "The Hegel’s criticism of transcendentalism." Kultura i Wartości 26 (January 22, 2019): 39–61. http://dx.doi.org/10.17951/kw.2018.26.39-61.

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Gao, Shan. "Nature, Wilderness, and Supreme Goodness." Environmental Ethics 42, no. 3 (2020): 237–51. http://dx.doi.org/10.5840/enviroethics202042323.

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Transcendentalism and Confucianism involve different understandinsgs of the concepts of nature, wilderness, and supreme goodness in terms of the metaphysical understanding of nature and how it influences the understanding of human nature. The goodness of Tao is not transcendental as understood by transcendentalism. Rather the goodness of Tao as the important moral values is shaped by human beings’ experience of the natural world. It is this deeper philosophical reason why transcendentalism encourages the aesthetic appreciation of wilderness while Confucianism encourages the aesthetic appreciation of humanized nature.

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

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

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BELOUSOV, MIKHAIL. "TRANSCENDENTALISM, NATURALISM AND ONTOLOGY." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 13, no. 1 (2024): 115–28. http://dx.doi.org/10.21638/2226-5260-2024-13-1-115-128.

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The opposition between transcendentalism and naturalism plays a key role in discussions about consciousness at the confluence of phenomenology and analytical philosophy. Associated with it is a whole range of research programs. However, the opposition between transcendentalism and naturalism in these programs is, as a rule, operational and not thematic in nature and presupposes that 1) Transcendentalism and naturalism as traditions are initially alien to each other; 2) The domain of their opposition is ontology. The article attempts to problematize these premises based on one historical circumstance. Turning to the texts of Kant, the founder of transcendental philosophy, I intend to show that transcendentalism, which was first substantiated in them, is a version of naturalistic ontology, that is, a peculiarly interpreted naturalism that identifies nature with its natural scientific model and excludes constituting subjectivity from ontology. It is built not on the naturalization of phenomenology, but on the transcendentalization of natural science. Reinterpreting the experimental method in the spirit of the Copernican turn, Kant substantiates the apodictic nature and lack of alternative to the ontology of nature by turning nature into a correlate of consciousness and strictly limiting the principles of mathematical natural science to the boundaries of the phenomenal world. As a result, the true theme of philosophy—the thing in itself and transcendental subjectivity itself—is taken beyond the boundaries of ontology. The thematization of the naturalistic origins of transcendentalism and the removal of transcendental consciousness beyond the boundaries of ontology, carried out within its framework, thus reveals the problematic nature of these premises. The article also demonstrates that, despite significant differences in the understanding of transcendental philosophy and ontology between Kant and Husserl, the identified motives—the naturalistic nature of the ontological foundation and the meta-ontological character of transcendental subjectivity—remain of fundamental importance for the founder of phenomenology. This allows us to conclude that ontology is not the original domain of confrontation between transcendentalism and naturalism and to substantiate the compatibilist thesis according to which transcendentalism is compatible with ontological naturalism.

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Specq, François. "Foils and Fools: “Bartleby” and the Failure of Romantic Possibility." Leviathan 26, no. 1 (March 2024): 30–48. http://dx.doi.org/10.1353/lvn.2024.a925509.

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Abstract: “Bartleby” has elicited an inordinate number of readings, as it strikingly bridges the gulf between the antebellum sensibility and our own, but this essay sees it less as a forerunner of postmodern dislocations or indeterminacies, than as an exploration—or, rather, an exposition—of the limits of Romantic possibility. More specifically, the essay frames “Bartleby” as Melville’s response to the illusions or inadequacies of Transcendentalism. As distinct from the few readings that have connected Melville’s short story to Transcendentalism, this essay locates Melville’s critique of Transcendentalism not only in the figure of Bartleby, but also in that of the lawyer. Further, it points to a confrontation with Transcendentalism which focuses less on self-reliance than on another of Ralph Waldo Emerson’s essential notions—that of power—arguing that, far from being a figure of potentiality, Bartleby is an emblem of starkly thwarted possibility, offering one of Melville’s harshest comments on the humanist vision of agency, discovery, and insight.

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Gochet, Paul, and Michel Kefer. "Henri Lauener's Open Transcendentalism." Grazer Philosophische Studien 44 (1993): 139–58. http://dx.doi.org/10.5840/gps19934437.

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Soboleva, Maya. "Transcendentalism and its Forms." Studies in Transcendental Philosophy, no. 1 (2020): 0. http://dx.doi.org/10.18254/s271326680010478-6.

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Lorenc, Iwona. "Between Transcendentalism and Hermeneutics." Dialogue and Universalism 23, no. 2 (2013): 73–86. http://dx.doi.org/10.5840/du20132326.

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White, Stephen L. "Transcendentalism and Its Discontents." Philosophical Topics 17, no. 1 (1989): 231–61. http://dx.doi.org/10.5840/philtopics198917120.

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Gochet, Paul, and Michel Kefer. "HENRI LAUENER’S OPEN TRANSCENDENTALISM." Grazer Philosophische studien 44, no. 1 (August 13, 1993): 139–58. http://dx.doi.org/10.1163/18756735-90000523.

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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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TAYLOR, MARK C. "THE STRANGLEHOLD OF TRANSCENDENTALISM." Journal of the American Academy of Religion LIII, no. 2 (1985): 277–86. http://dx.doi.org/10.1093/jaarel/liii.2.277.

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Blumenthal, Rachel A. "Margaret Fuller’s Medical Transcendentalism." ESQ: A Journal of the American Renaissance 61, no. 4 (2015): 553–95. http://dx.doi.org/10.1353/esq.2015.0021.

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Nevvazhay, Igor D. "Transcendentalism as a Program for the Development of Epistemology." Epistemology & Philosophy of Science 58, no. 2 (2021): 70–94. http://dx.doi.org/10.5840/eps202158230.

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The author discusses some tensions between realism and constructivism in the theory of knowledge and the corresponding research programs in the philosophy of science. In this paper, he argues that the development of transcendentalism can help reduce these tensions. He considers the way for Kant’s transcendentalism development, which is connected with the semiotic interpretation proposed by K.-O. Apel. The author suggests the new interpretation of transcendentalism according to which the transcendental exists as a proto-norm, which is a spontaneous act that assigns the “given” object either the status of a sign reffering to a certain meaning, or the status of a meaning reffering to a certain expression (sign). The author develops G. Frege’s concept of meaning and argues that the existence of two kinds of meaning (meaning-1 and meaning-2), which corresponds with the two fundamental characteristics of consciousness: intensionality and responsiveness. Given this, a transcendental act generates either intensional or responsive meanings of the reality. The proposed symbolic interpretation of transcendentalism allows us explain the emergence of realism and constructivism as semiotic types of cultures and overcome the tensions between them. It is also shown that this version of symbolic transcendentalism is promising for explaining the nature of absolute existences in both classical and non-classical physical theories. The examples of such existences as absolute space and absolute time in Newtonian mechanics and absolute standards in G. Weil's theory of gauge fields are considered. These transcendental existences cannot be interpreted as real physical objects, and at the same time they are necessary for the interpretation of physical experiments. The author comes to the conclusion that transcendentalism is a promising program for the development of philosophy of science as an area for researches in normativity, sign-symbolic structures of cognitive processes, and the forms of knowledge.

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GASPARYAN, DIANA. "NATIVISM, TRANSCENDENTALISM AND PHENOMENOLOGY: REVISITING THE NON-PLACEMENT OF THE SOURCE OF PHENOMENAL EXPERIENCE IN THE WORLD." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 13, no. 1 (2024): 150–76. http://dx.doi.org/10.21638/2226-5260-2024-13-1-150-176.

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Nativism as a theory that interprets certain abilities and ideas as innate [The contexts we will consider prefer to speak precisely of innateness in the sense of New European philosophical discussions and avoid the notion of “a priori”/“a posteriori”, respectively, and we will stick to this terminological pair.], is considered by some contemporary philosophers as an echo of outdated philosophical approaches. Critics for the most part reproach it for being unscientific and metaphysical. In one of its most extreme forms, nativism is accused of mysticism and lack of evidence. At the same time, a number of very authoritative thinkers openly call themselves nativists and defend this trend in philosophy, cognitive sciences, linguistics and other fields of knowledge (Chomsky, McGinn, Lawrence and Margolis). The main aim of this paper is to analyse the contemporary polemic between empiricists and nativists. It will be shown that the main polemical knot around which the debate unfolds can be easily untied through a transcendentalist interpretation of nativism. In particular, an appeal to phenomenology can help to notice the importance of the idea of the non-essentiality of the source of experience to experience. Phenomenology, which preserves the idea of this non-essentiality, has in mind a radical break with the ontology of natural objects, and will not, in particular, deduce innate knowledge from evolutionary mechanisms, nor will it place it within the biological structure of organisms (e.g., the brain or the neural processes in it). It remains to be shown that most of the positions and refutations of modern nativism are based on a misunderstanding of the classical “overcoming” of the dispute between empiricism and rationalism by transcendentalism and transcendental phenomenology, as well as the requirement of transcendentalism and transcendental phenomenology not to place the source of experience in the same world in which we locate experience itself. The study is to consider what the modern nativist view must look like in its transcendentalist interpretation in order to be a worthy opponent to modern empiricism.

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Shiyan, A. A., N. F. ,. Derzhavina, and S. L. Katrechko. "Kantian Transcendentalism in Contemporary Philosophical Discussions. Report of the “Transcendental Turn in Contemporary Philosophy-3” International Workshop." Kantian journal 38, no. 2 (2019): 103–11. http://dx.doi.org/10.5922/0207-6918-2019-2-6.

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The review presents the International Workshop “Transcendental Turn in Contemporary Philosophy-3: Nature (Specificities) of Transcendental Philosophy” held in Moscow on 19-22 April, 2018. The workshop was co-sponsored by the State Academic University for the Humanities, the Russian State University for the Humanities and the Foundation for the Humanities. The review examines the main topics of the workshop, summarises the main presentations and explicates the problem area of modern interpretations of Kant and the development of transcendentalism in the twentieth and twenty-first centuries. The presentations, questions and discussions centred around the main problems of transcendentalism: the differences between the phenomenon and the thing in itself, between the first and second editions of the Critique of Pure Reason, the relationship between realist and constructivist aspects of Kantian transcendentalism, the transformation of Kantian transcendental philosophy in Neo-Kantianism and phenomenology and more.

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