Mr. Wrong (A Homespun Romance Book 5)


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Despite his own fascination with science, in this essay he had argued that empirical investigation had its limits. As always, he believed that felt knowledge was the deepest avenue to coming as close as we might to ultimate truth. His second essay with the same title, much more than a revision of the original, was written in and published the next year. His preference for this impressionistic style had only strengthened after the s.

It was then that he was first drawn to Eastern mysticism, becoming fascinated by the Persian Sufi poets, especially Hafiz and Saadi. For similar reasons, he had criticized Unitarianism. A free humanity has the power, even the duty, to end it. Could there be any way to redirect America from an imminent North-South conflict?

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Emerson illustrates this determinism with reference to familiar persons, political events, and new fields of inquiry — such as statistics. Forever wells up the impulse of choosing and acting in the soul. Intellect annuls Fate. So far as man thinks, he is free. Each pulse from that heart is an oath from the Most High. Fate is [simply] unpenetrated causes. Steam, he points out, once a powerful physical threat, was converted to useful energy in the hands of Watt and Fulton. He gives a long list of such models from Goethe to Adams to Rothschild. Everything is pusher or pushed: and matter and mind are in perpetual tilt and balance, so.

The second and imperfect races are dying out, or remain for the maturing of higher.


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In the latest race, in man, every generosity, every new perception, the love and praise he extorts from his fellows, are certificates of advance out of fate into freedom. Nor do I fear skepticism for any good soul. The spirit will return, and fill us. It drives the drivers.

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PDF Mr. Wrong (A Homespun Romance Book 5)

It counterbalances any accumulations of power. It is their intricate and intimate marriage that allows him to use scientific evidence to support the spiritual life. That is, we are made to be communal, a natural human pattern that he found epitomized by the Shakers. Turning to the present, he replaces this semi-whimsy with dead seriousness. Emerson wanted to assimilate the leading intellectual pursuit of his day, one he had long avidly followed, into his celebration of human thought and universal moral law.

But for him, science — knowledge of the physical world — could never be the highest authority. Beyond empirical fact, Emerson argues, the spiritual actually exists as an ideal model, for which he had given a cornucopia of names over the years: God, Over-Soul or World-Soul, the Infinite, Universal or Higher Law — or even Higher Fact. In pursuing this spiritual unity, Emerson anticipates C. Earlier he had quoted Blaise Pascal, the seventeenth-century French mathematical prodigy, who at nineteen had invented the mechanical calculator and was simultaneously a physicist and devout Christian.

Emerson discovered Pascal in college and afterward always highly praised him. Spirit and the world are, in effect, one reality.

Mr. Wrong (A Homespun Romance Book 5)

He had envisioned this unity in Nature. And their combination, he finds, has another virtue: it will discourage false religious poses. Communality, in fact, grounds his aim: to focus on the moral sentiment as the worldwide source of true faith. Painstakingly and at length, he unpacks its evident nature, its pervading presence in all humanity, and its relationship to character. Dormant in bad men, it is still there in all.

Beyond personal satisfaction, we feel a wider commitment to others. Weal does not exist for one, with the woe of any other. Over time, however, they may become corrupt and perverse through the influence of fallible men. Religions that might have once been true, thus inevitably become false. Emerson surveys this decline from purity, ending with special attention to Christianity.

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At first a protest movement, the church has morphed into a hierarchical tradition encrusted with dogmas and rituals. Emerson traces this hindrance to truth in various historical national religions through the Reformation, up to and including even liberal Unitarianism. Shortly after the war ended in , Emerson joined the First Unitarian Church of Concord for the fellowship, perhaps, and for its awakening social activism.

If America were to be born anew after the war, he thought, it would have to substantially amend its Constitution to disallow slavery. But sure of his argument, he delivered this lecture five times on his lecture tour, and published it the following year in the North American Review. In , at the inaugural meeting of the FRA, he spoke as a founding member, and the same year, was among the first to join the Radical Club.

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In turn, their calmness of tone appealed to him. That emphasis could diminish the importance of religious reform issues dear to certain members who also belonged to the FRA, such as prewar activist John Turner Sargent. Emerson began the first meeting with remarks on religion. But the energy of the nation seems to have expended itself Johnson was a southern Democrat hostile to the agenda of universal suffrage. When southern states rushed to block the amendments and to pass the first Jim Crow laws, a virtual war broke out between the president and the combined forces of radicals and abolitionists.

The Independent wants one. He then movingly quoted from letters, notes, and battle reports of rank-and-file Concord recruits to honor their aborted youthful sweetness, tender feelings, homesickness, and suffering. But in the spring of , he served as pallbearer at the funeral of his close friend Charles Sumner.

A few months after his death in , Julia Ward Howe, speaking at the Concord School of Philosophy, recalled her changing estimate of Emerson. Who can give us that look of inward meaning again? It was one of the most lengthy and influential posthumous tributes to Emerson, unique in focusing solely on his reform work. For eighteen days, lectures by thirty scholars and activists were so scheduled that hundreds of educators from many parts of the country, already in Boston for a conference of the National Educational Association, could also attend.

Unreturned to the family, this revealing manuscript was effectively lost in his own papers until it was rediscovered in , years after their deposit in the Library of Congress. Even after owning up to it, however, Emerson was baffled: he was thoroughly male and already the father of two children. But that was aesthetic, mutual congratulation among friends.


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  • The world into which Emerson threw himself as a lecturer during the s and 40s was a male-dominated society with women secondary at all levels. He could not afford to be identified with females, however he admired them as friends, who were so stringently marginalized outside the home.

    Living in Concord since the s, Emerson had been surrounded by family and neighbors who were abolitionist leaders and activists, most of whom were women. After the war, that protection was increasingly unnecessary. An aging man, his inner life no longer a society liability urging him to restraint, he was freed from convention and from himself to promote the rights that women wanted, and for the reason they gave: because they wanted it.

    By , they had proven their indispensable effectiveness as nurses, educators, vital volunteers, and leaders in activist organizations. In , he had seen his young neighbor Louisa May Alcott volunteer to nurse the wounded in Washington D. And was not this to allow him to tempt me, as one may say? Jervis, could I ask or wish to stay? You say well, my dear child, says she; and you have a justness of thought above your years; and for all these considerations, and for what I have heard this day, after you ran away, and I am glad you went as you did, I cannot persuade you to stay; and I shall be glad, which is what I never thought I could have said, that you were well at your father's; for if Lady Davers will entertain you, she may as well have you from thence as here.

    There's my good Mrs. But pray what did he say, when I was gone? Why, says she, he was very angry with you. But he would hear it! And had not my honesty been in the case, I would not by any means have been so saucy. Besides, Mrs. Jervis, consider it was the truth; if he does not love to hear of the summer-house, and the dressing-room, why should he not be ashamed to continue in the same mind?

    But, said she, when you had muttered this to yourself, you might have told him any thing else.

    Mr. Wrong (A Homespun Romance Book 5)
    Mr. Wrong (A Homespun Romance Book 5)
    Mr. Wrong (A Homespun Romance Book 5)
    Mr. Wrong (A Homespun Romance Book 5)
    Mr. Wrong (A Homespun Romance Book 5)

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