The ideas of transcendentalism were most eloquently expressed by Ralph Waldo Emerson in such essays as "Nature" (1836), "Self-Reliance," and "The Over-Soul" (both 1841), and by Henry David Thoreau in his book Walden (1854). The movement began with the occasional meetings of a group of friends in Boston and Concord to discuss philosophy, literature, and religion. Originally calling themselves the Hedge Club (after one of the members), they were later dubbed the Transcendental Club by outsiders because of their discussion of Kant's "transcendental" ideas. Besides Emerson and Thoreau, its most famous members, the club included F. H. Hedge, George Ripley, Bronson Alcott, Margaret Fuller, Theodore Parker, and others. For several years much of their writing was published in The Dial (1840-44), a journal edited by Fuller and Emerson. The cooperative community Brook Farm (1841-47) grew out of their ideas on social reform, which also found expression in their many individual actions against slavery. Primarily a movement seeking a new spiritual and intellectual vitality, transcendentalism had a great impact on American literature, not only on the writings of the group's members, but on such diverse authors as Hawthorne, Melville, and Whitman.
See anthologies ed. by G. W. Cooke (1903, repr. 1971) and P. Miller (1950; 1957, repr. 1981); O. B. Frothingham, Transcendentalism in New England (1876, repr. 1972); J. Porte, Emerson and Thoreau (1966); M. Simon and T. H. Parsons, ed., Transcendentalism and Its Legacy (1966); L. Buell, Literary Transcendentalism (1973).
Transcendentalism was a group of new ideas in literature, religion, culture, and philosophy that emerged in New England in the early to middle 19th century. It is sometimes called American transcendentalism to distinguish it from other uses of the word transcendental.
Transcendentalism began as a protest against the general state of culture and society, and in particular, the state of intellectualism at Harvard and the doctrine of the Unitarian church taught at Harvard Divinity School. Among transcendentalists' core beliefs was an ideal spiritual state that 'transcends' the physical and empirical and is only realized through the individual's intuition, rather than through the doctrines of established religions.
Prominent transcendentalists included Ralph Waldo Emerson, Henry David Thoreau, Orestes Brownson, William Henry Channing, James Freeman Clarke, Christopher Pearse Cranch, Convers Francis, Margaret Fuller, Frederick Henry Hedge, Sylvester Judd, Elizabeth Peabody, George Ripley, Bronson Alcott, and Jones Very.
The publication of Emerson's 1836 essay Nature is usually taken to be the watershed moment at which transcendentalism became a major cultural movement. Emerson wrote in his essay "The American Scholar": "We will walk on our own feet; we will work with our own hands; we will speak our own minds ... A nation of men will for the first time exist, because each believes himself inspired by the Divine Soul which also inspires all men." Emerson closed the essay by calling for a revolution in human consciousness to emerge from the new idealist philosophy:
In the same year, transcendentalism became a coherent movement with the founding of the Transcendental Club in Cambridge, Massachusetts, on September 8, 1836, by prominent New England intellectuals including George Putnam, Ralph Waldo Emerson, and Frederick Henry Hedge. From 1840, the group published frequently in their journal The Dial, along with other venues. The movement was originally termed "Transcendentalists" as a pejorative term, suggesting their position was beyond sanity and reason.
The practical aims of the transcendentalists were varied; some among the group linked it with utopian social change (and, in the case of Brownson, it joined explicitly with early socialism), while others found it an exclusively individual and idealist project. Emerson believed the latter. In his 1842 lecture "The Transcendentalist", Emerson suggested that the goal of a purely transcendental outlook on life was impossible to attain in practice:
Transcendentalism was rooted in the transcendental philosophy of Immanuel Kant (and of German Idealism more generally), which the New England intellectuals of the early 19th century embraced as an alternative to the Lockean "sensualism" of their fathers and of the Unitarian church, finding this alternative in Vedic thought, German idealism, and English Romanticism.
The transcendentalists desired to ground their religion and philosophy in transcendental principles: principles not based on, or falsifiable by, sensuous experience, but deriving from the inner, spiritual or mental essence of the human. Immanuel Kant had called "all knowledge transcendental which is concerned not with objects but with our mode of knowing objects." The transcendentalists were largely unacquainted with German philosophy in the original, and relied primarily on the writings of Thomas Carlyle, Samuel Taylor Coleridge, Victor Cousin, Germaine de Staël, and other English and French commentators for their knowledge of it. In contrast, they were intimately familiar with the English Romantics, and the transcendental movement may be partially described as a slightly later, American outgrowth of Romanticism. Another major influence was the mystical spiritualism of Emanuel Swedenborg.
Thoreau in Walden spoke of the debt to the Vedic thought directly, as did other members of the movement:
Translating transcendentalism: a transcontinental revelation of Emersonian enthusiasm/ transandantalizmi cevirmek: Emersonyen coskunun kitalararasi bir esinlenmesi.
Sep 22, 2007; Abstract: Readers of nineteenth century transcendentalism are familiar with the image of Emerson's "transparent eyeball,"...