A SCHOLARLY BOOK REPOSITORY
In Above Time, James R. Guthrie explores the origins of the two preeminent transcendentalists' revolutionary approaches to time, as well as to the related concepts of history, memory, and change. Most critical discussions of this period neglect the important truth that the entire American transcendentalist project involved a transcendence of temporality as well as of materiality. Correspondingly, both writers call in their major works for temporal reform, to be achieved primarily by rejecting the past and future in order to live in an amplified present moment.
Emerson and Thoreau were compelled to see time in a new light by concurrent developments in the sciences and the professions. Geologists were just then hotly debating the age of the earth, while zoologists were beginning to unravel the mysteries of speciation, and archaeologists were deciphering the Egyptian hieroglyphs. These discoveries worked collectively to enlarge the scope of time, thereby helping pave the way for the appearance of Darwin's Origin of Species in 1859.
Well aware of these wider cultural developments, Emerson and Thoreau both tried (although with varying degrees of success) to integrate contemporary scientific thought with their preexisting late-romantic idealism. As transcendentalists, they already believed in the existence of "correspondences"—affinities between man and nature, formalized as symbols. These symbols could then be decoded to discover the animating presence in the world of eternal laws as pervasive as the laws of science. Yet unlike scientists, Emerson and Thoreau hoped to go beyond merely understanding nature to achieving a kind of passionate identity with it, and they believed that such a union might be achieved only if time was first recognized as being a purely human construct with little or no validity in the rest of the natural world. Consequently, both authors employ a series of philosophical, rhetorical, and psychological strategies designed to jolt their readers out of time, often by attacking received cultural notions about temporality.
Henry David Thoreau is celebrated as one of America's greatest nature writers, yet few readers are aware of the tender, perceptive, and often humorous attention he gave to the animals closest to human domestic life. Bonds of Affection: Thoreau on Dogs and Cats gathers the finest of Thoreau's own writings in which he turns his unflinching powers of observation and his characteristic philosophical wit toward our oldest animal companions.
In these pages, Thoreau emerges not merely as a solitary sojourner in the wild, but as a keen and affectionate chronicler of the relationships between people and the animals who share their lives. Whether tracking the behavior of a neighborhood dog, or meditating on the inscrutable self-possession of a cat, Thoreau reveals the depth of feeling and moral seriousness he believed we owe to all living creatures. His observations are sometimes wry, sometimes lyrical, and always charged with his conviction that an attentive life demands that we see the world through eyes other than our own.
Beautifully complemented by original engravings from celebrated artist Barry Moser and framed by a foreword from bestselling animal author Elizabeth Marshall Thomas, this elegantly produced volume is both a delight for lovers of Thoreau and an essential companion for anyone who has ever shared their home—and their heart—with a dog or a cat.
Published in cooperation with the Thoreau Society, Bonds of Affection introduces readers to a Thoreau who is at once familiar and surprising: playful and profound, grounded in the everyday, and alive to the wonder of the natural and domestic world alike.
Modernity rules our lives by clock and calendar, dividing the stream of time into units and coordinating every passing moment with the universal globe. Henry David Thoreau subverted both clock and calendar, using them not to regulate time’s passing but to open up and explore its presence. This little volume thus embodies, in small compass, Thoreau’s own ambition to “live in season”—to turn with the living sundial of the world, and, by attuning ourselves to nature, to heal our modern sense of discontinuity with our surroundings.
Ralph Waldo Emerson noted with awe that from flowers alone, Thoreau could tell the calendar date within two days; children remembered long into adulthood how Thoreau showed them white waterlilies awakening not by the face of a clock but at the first touch of the sun. As Thoreau wrote in Walden, “Time is but the stream I go a-fishing in. I drink at it; but while I drink I see the sandy bottom and detect how shallow it is.”
Drawn from the full range of Thoreau’s journals and published writings, and arranged according to season, The Daily Henry David Thoreau allows us to discover the endless variation and surprise to be found in the repetitions of mundane cycles. Thoreau saw in the kernel of each day an earth enchanted, one he honed into sentences tuned with an artist’s eye and a musician’s ear. Thoreau’s world lives on in his writing so that we, too, may discover, even in a fallen world, a beauty worth defending.
“How many a man has dated a new era in his life from the reading of a book,” wrote Henry David Thoreau in Walden. Today that book continues to provoke, inspire, and change lives all over the world, and each rereading is fresh and challenging. Yet as Thoreau's countless admirers know, there is more to the man than Walden. An engineer, poet, teacher, naturalist, lecturer, and political activist, he truly had multiple lives to lead, and each one speaks forcefully to us today.
Sponsored by the Thoreau Society, the brief, handsomely presented books in this series offer the thoughts of a great writer on a variety of topics, some that we readily associate with him, some that may be surprising. Each volume includes selections from his familiar published works as well as from less well known lectures, letters, and journal entries. The books include original engravings by renowned illustrator and book artist Barry Moser.
How we see depends on where we are in our lives and with whom we travel. Leff chose his companions wisely. In consecutive journeys his neighbor and friend Alan, a veteran city planner; his son Josh, an energetic eleven-year-old; and his sweetheart Pamela, a compassionate professional caregiver, added their perspectives to Leff’s own experiences as a government official in natural resources policy. Not so much sight seeing as sight seeking, together they explored a geography of the imagination as well as the rich natural and human histories of the rivers and their communities.
The heightened awareness of deep travel demands that we immerse ourselves fully in places and realize that they exist in time as well as space. Its mindfulness enriches the experience and makes the voyager worthy of the journey. Leff’s intriguing, contemplative deep travel along these historic rivers presents a methodology for exploration that will enrich any trip.
In his 1862 eulogy for Henry David Thoreau, Ralph Waldo Emerson reflected that his friend “dedicated his genius with such entire love to the fields, hills, and waters of his native town, that he made them known and interesting to all reading Americans, and to people over the sea.” Finding Thoreau traces the reception of Thoreau's work from the time of his death to his ascendancy as an environmental icon in the 1970s, revealing insights into American culture's conception of the environment.
Moving decade by decade through this period, Richard W. Judd unveils a cache of commentary from intellectuals, critics, and journalists to demonstrate the dynamism in the idea of nature, as Americans defined and redefined the organic world around them amidst shifting intellectual, creative, and political forces. This book tells the captivating story of one writer's rise from obscurity to fame through a cultural reappraisal of the work he left behind.
Henry David Thoreau is best known as a writer, naturalist, and social critic, but he was also a schoolteacher, surveyor, and pencil-maker. In The Gospel According to This Moment, Unitarian minister Barry M. Andrews reveals how an idiosyncratic and unconventional religious faith was central to Thoreau’s many-faceted life—a dimension that has been largely unexamined.
Through close readings of his writings and a focus on his Unitarian upbringing, Harvard education, mentoring by Ralph Waldo Emerson, and immersion in ancient Eastern and Western philosophies, Andrews explores the nature of Thoreau’s spiritual message, what he called the “Gospel according to this moment,” which enables a flourishing and deliberate life. Today, Thoreau is widely recognized as an advocate for simple living, environmental preservation, and civil disobedience. As Andrews uncovers, Thoreau is also a spiritual guide who can teach us an alternative way of being religious in the world.
But there was much more to Thoreau than his brief experiment in living at Walden Pond. A member of the vibrant intellectual circle centered on his neighbor Ralph Waldo Emerson, he was also an ardent naturalist, a manual laborer and inventor, a radical political activist, and more. Many books have taken up various aspects of Thoreau’s character and achievements, but, as Laura Dassow Walls writes, “Thoreau has never been captured between covers; he was too quixotic, mischievous, many-sided.” Two hundred years after his birth, and two generations after the last full-scale biography, Walls restores Henry David Thoreau to us in all his profound, inspiring complexity.
Walls traces the full arc of Thoreau’s life, from his early days in the intellectual hothouse of Concord, when the American experiment still felt fresh and precarious, and “America was a family affair, earned by one generation and about to pass to the next.” By the time he died in 1862, at only forty-four years of age, Thoreau had witnessed the transformation of his world from a community of farmers and artisans into a bustling, interconnected commercial nation. What did that portend for the contemplative individual and abundant, wild nature that Thoreau celebrated?
Drawing on Thoreau’s copious writings, published and unpublished, Walls presents a Thoreau vigorously alive in all his quirks and contradictions: the young man shattered by the sudden death of his brother; the ambitious Harvard College student; the ecstatic visionary who closed Walden with an account of the regenerative power of the Cosmos. We meet the man whose belief in human freedom and the value of labor made him an uncompromising abolitionist; the solitary walker who found society in nature, but also found his own nature in the society of which he was a deeply interwoven part. And, running through it all, Thoreau the passionate naturalist, who, long before the age of environmentalism, saw tragedy for future generations in the human heedlessness around him.
“The Thoreau I sought was not in any book, so I wrote this one,” says Walls. The result is a Thoreau unlike any seen since he walked the streets of Concord, a Thoreau for our time and all time.
In 1890 Salt published the initial version of Thoreau's Life. With the help of American friends, he revised the book and published it anew six years later. The present volume is the third version of the biography, completed in 1908 but never published in Salt's lifetime.
Combining a concise narrative of Thoreau's life with a perceptive treatment of his ideas and writings, it stands as a penetrating study of Thoreau, stressing his distinctive individuality. Through an astute analysis of the text and a concise biography, the editors illustrate Salt's growth as a scholar and his changing views on Thoreau and Thoreau's philosophy.
Though we may associate Henry David Thoreau with ascetic renunciation, he accumulated a variety of tools, art, and natural specimens throughout his life as a homebuilder, surveyor, and collector. In some of these objects, particularly Indigenous artifacts, Thoreau perceived the presence of their original makers, and he called such objects “mindprints.” Thoreau believed that these collections could teach him how his experience, his world, fit into the wider, more diverse (even incoherent) assemblage of other worlds created and re-created by other beings every day. In this book, Ivan Gaskell explores how a profound environmental aesthetics developed from this insight and shaped Thoreau’s broader thought.
Thoreau asserted that the leaves of the earth's strata were not page upon page to be studied by geologists and antiquaries chiefly, "but living poetry like the leaves of a tree." The continuing vitality of Walden shows that it, too, is not a fossil but a living book, still putting out green leaves of insight.
Each decade since Walden was published in 1854 has seen the world grow more crowded and less "simple." What, in our consumerist, speed-of-light, hypermediated world would Thoreau have found worth pursuing? How would he structure his life so as to shut out the phones ringing, the cars honking, the litter trashing his beloved haunts? Readers still seek answers to such questions by picking up their dog-eared copy of Walden and immersing themselves yet again in its pages. Students convince us that this book still holds the power to change lives. These essays are written with the expectation that Thoreau in the new century can help us realize that there are more lives to live and more day to dawn—that "the sun is but a morning star."
Contributors include Nina Baym, Robert Cummings, Robert Oscar López, Lance Newman, H. Daniel Peck, Dana Phillips, Larry J. Reynolds, David M. Robinson, William Rossi, Robert Sattelmeyer, Sarah Ann Wider, and Michael G. Ziser.
Sponsored by the Thoreau Society, the brief, handsomely presented books in this series offer the thoughts of a great writer on a variety of topics, some that we readily associate with him, some that may be surprising. Each volume includes selections from his familiar published works as well as from less well known lectures, letters, and journal entries. The books include original engravings by renowned illustrator and book artist Barry Moser.
Inspired partly by this expedition, the accessible and engaging essays here offer valuable new perspectives on conservation, the cultural ties that connect Native communities to the land, and the profound influence the geography of the Maine Woods had on Thoreau and writers and activists who followed in his wake. Together, these essays offer a rich and multifaceted look at this special place and the ways in which Thoreau's Maine experiences continue to shape understandings of the environment a century and a half later.
Contributors include the volume editor, Kathryn Dolan, James S. Finley, James Francis, Richard W. Judd, Dale Potts, Melissa Sexton, Chris Sockalexis, Stan Tag, Robert M. Thorson, and Laura Dassow Walls.
Thoreau was a poet, a naturalist, a major American writer. Was he also a scientist? He was, Laura Dassow Walls suggests. Her book, the first to consider Thoreau as a serious and committed scientist, will change the way we understand his accomplishment and the place of science in American culture.
Walls reveals that the scientific texts of Thoreau’s day deeply influenced his best work, from Walden to the Journal to the late natural history essays. Here we see how, just when literature and science were splitting into the “two cultures” we know now, Thoreau attempted to heal the growing rift. Walls shows how his commitment to Alexander von Humboldt’s scientific approach resulted in not only his “marriage” of poetry and science but also his distinctively patterned nature studies. In the first critical study of his “The Dispersion of Seeds” since its publication in 1993, she exposes evidence that Thoreau was using Darwinian modes of reasoning years before the appearance of Origin of Species.
This book offers a powerful argument against the critical tradition that opposes a dry, mechanistic science to a warm, “organic” Romanticism. Instead, Thoreau’s experience reveals the complex interaction between Romanticism and the dynamic, law-seeking science of its day. Drawing on recent work in the theory and philosophy of science as well as literary history and theory, Seeing New Worlds bridges today’s “two cultures” in hopes of stimulating a fuller consideration of representations of nature.
Seeing to See focuses on two American authors who are notoriously hard to classify: Emily Dickinson and Henry David Thoreau. Dickinson proves challenging due to her short and obscure poems and Thoreau due to his insistence on capturing even the most seemingly mundane information. Daniel A. Nelson uncovers evidence that the works of these authors are often intentionally and painstakingly without aim or purpose. He argues that in their texts there is in fact an avoidance of teleological structures of writing and thinking, whereby a thing’s—or a word’s, or a text’s—value hinges on its relation to the world or other contexts.
In Nelson’s reading, Thoreau and Dickinson seem to be able to set aside all thought of distinct personal and professional goals, through which readers typically try to make an overarching sense out of, and to derive some form of profit from, disparate experiences, events, actions, and feelings. Further, both authors seem to be able to get outside of the worldview according to which the value and meaning of something, be it a natural object, a word, or an experience, is a function of its participation in a larger system. Examples of such systems include an ecosystem, taxonomic system, or syntactic system; a writer’s career, or life, or philosophy; even a single poem or journal entry. In the absence of such connections to broader categorical spheres, both writers force readers to contemplate the ineffable, constantly changing relation between words and the natural world. This contemporary reading of two iconic writers reframes their work and how readers think of nature, accepting, as these authors did, the potential freedom of the unknown.
But if you know where to look, you can uncover a different history, one of vibrant resistance, one that’s been mostly forgotten. This Radical Land recovers that story. Daegan Miller is our guide on a beautifully written, revelatory trip across the continent during which we encounter radical thinkers, settlers, and artists who grounded their ideas of freedom, justice, and progress in the very landscapes around them, even as the runaway engine of capitalism sought to steamroll everything in its path. Here we meet Thoreau, the expert surveyor, drawing anticapitalist property maps. We visit a black antislavery community in the Adirondack wilderness of upstate New York. We discover how seemingly commercial photographs of the transcontinental railroad secretly sent subversive messages, and how a band of utopian anarchists among California’s sequoias imagined a greener, freer future. At every turn, everyday radicals looked to landscape for the language of their dissent—drawing crucial early links between the environment and social justice, links we’re still struggling to strengthen today.
Working in a tradition that stretches from Thoreau to Rebecca Solnit, Miller offers nothing less than a new way of seeing the American past—and of understanding what it can offer us for the present . . . and the future.
Henry David Thoreau spent his life as an intellectual vagrant, jumping fences, pushing boundaries, and crossing borders. How, why, and to what end are the questions asked by contributors to this new volume of essays, whose work crosses national and disciplinary borders to think about Thoreau anew.
Deliberately invoking Thoreau's commitment to “living a border life,” a life located between the world of nature and that of the polis, these varied essays explore the writer's thinking and writing as situated not merely against, but across and beyond borders and boundaries—whether geographic, temporal, or spiritual. Arguing that literary texts are governed by mediation and dialogue, lines of force becoming lines of connection that entail complex patterns and interweavings, the contributors draw on methodologies that freely combine literary and philosophical approaches with cultural and political ones—in turn moving us beyond borders.
Contributors include the volume editors as well as Kristen Case, Danielle Follett, Rochelle Johnson, John J. Kucich, Daniel S. Malachuk, Henrik Otterberg, Sandra Harbert Petrulionis, Benjamin Pickford, David M. Robinson, Christa Holm Vogelius, and Michael C. Weisenburg.
The forty-nine recollections gathered in Thoreau in His Own Time demonstrate that it was those who knew him personally, rather than his contemporary literati, who most prized Thoreau’s message, but even those who disparaged him respected his unabashed example of an unconventional life. Included are comments by Ralph Waldo Emerson—friend, mentor, Walden landlord, and progenitor of the spin on Thoreau’s posthumous reputation; Nathaniel Hawthorne, who could not compliment Thoreau without simultaneously denigrating him; and John Weiss, whose extended commentary on Thoreau’s spirituality reflects unusual tolerance. Selections from the correspondence of Caroline Healey Dall, Maria Thoreau, Sophia Hawthorne, Sarah Alden Bradford Ripley, and Amanda Mather amplify our understanding of the ways in which nineteenth-century women viewed Thoreau. An excerpt by John Burroughs, who alternately honored and condemned Thoreau, asserts his view that Thoreau was ever searching for the unattainable.
The dozens of primary sources in this crisply edited collection illustrate the complexity of Thoreau’s iconoclastic singularity in a way that no one biographer could. Each entry is introduced by a headnote that places the selection in historical and cultural context. Petrulionis’s comprehensive introduction and her detailed chronology of personal and literary events in Thoreau’s life provide a lively and informative gateway to the entries themselves. The collaborative biography that Petrulionis creates in Thoreau in His Own Time contextualizes the strikingly divergent views held by his contemporaries and highlights the reasons behind his profound legacy.
Separated by time, space, and context, Thoreau and Adorno share a common belief that critical inquiry is essential to democracy but threatened by modern society. While walking, huckleberrying, and picking wild apples, Thoreau tries to recover the capacities for independent perception and thought that are blunted by “Main Street,” conventional society, and the rapidly industrializing world that surrounded him. Adorno’s thoughts on particularity and the microscopic gaze he employs to work against the alienated experience of modernity help us better understand the value of Thoreau’s excursions into nature. Reading Thoreau with Adorno, we see how periodic withdrawals from public spaces are not necessarily apolitical or apathetic but can revitalize our capacity for the critical thought that truly defines democracy.
In graceful, readable prose, Mariotti reintroduces us to a celebrated American thinker, offers new insights on Adorno, and highlights the striking common ground they share. Their provocative and challenging ideas, she shows, still hold lessons on how we can be responsible citizens in a society that often discourages original, critical analysis of public issues.
Henry David Thoreau’s spiritual life is a riddle. Thoreau’s passionate critique of formal religion is matched only by his rapturous descriptions of encounters with the divine in nature. He fled the church only to pursue a deeper communion with a presence he felt at the heart of the universe. He called this illimitable presence many names, but he often called it God.
In Thoreau’s God, Richard Higgins invites seekers—religious or otherwise—to walk with the great Transcendentalist through a series of meditations on his spiritual life. Thoreau offers us no creed, but his writings encourage reflection on how to live, what to notice, and what to love. Though his quest was deeply personal, Thoreau devoted his life to communicating his experience of an infinite, wild, life-giving God. By recovering this vital thread in Thoreau’s life and work, Thoreau’s God opens the door to a new understanding of an original voice in American religion that speaks to spiritual seekers today.
The contributors to this stimulating collection address the ways in which Thoreau and his successors attempt to cope with the basic epistemological split between perceiver and place inherent in writing about nature; related discussions involve the kinds of discourse most effective for writing about place. They focus on the impact on Thoreau and his successors of culturally constructed assumptions deriving from science, politics, race, gender, history, and literary conventions. Finally, they explore the implications surrounding a writer's appropriation or even exploitation of places and objects.
Throughout the first half of the nineteenth century, America was captivated by a muddled notion of “etymology.” New England Transcendentalism was only one outcropping of a nationwide movement in which schoolmasters across small-town America taught students the roots of words in ways that dramatized religious issues and sparked wordplay.
Shaped by this ferment, our major romantic authors shared the sensibility that Friedrich Schlegel linked to punning and christened “romantic irony.” Notable punsters or etymologists all, they gleefully set up as sages, creating jocular masterpieces from their zest for oracular wordplay. Their search for a primal language lurking beneath all natural languages provided them with something like a secret language that encodes their meanings. To fathom their essentially comic masterpieces we must decipher it.
Interpreting Thoreau as an ironic moralist, satirist, and social critic rather than a nature-loving mystic, Transcendental Wordplay suggests that the major American Romantics shared a surprising conservatism. In this award-winning study, Professor West rescues the pun from critical contempt and allows readers to enjoy it as a serious form of American humor.
In the ongoing revision of American literary history, this traditional reading of the supposed anti-institutionalism of the Transcendentalists has been duly detailed and continually supported. Richard A. Grusin challenges both traditional and revisionist interpretations with detailed contextual studies of the hermeneutics of Ralph Waldo Emerson, Henry David Thoreau, and Theodore Parker. Informed by the past two decades of critical theory, Grusin examines the influence of the higher criticism of the Bible—which focuses on authorship, date, place of origin, circumstances of composition, and the historical credibility of biblical writings—on these writers. The author argues that the Transcendentalist appeal to the authority of the “self” is not an appeal to a source of authority independent of institutions, but to an authority fundamentally innate.
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Henry David Thoreau’s life-long fascination with Native Americans is widely known and a recurring topic of interest, and it is also a source of modern debate. This is a figure who both had a deep interest in Native American history and culture and was seen by many of his contemporaries, including Ralph Waldo Emerson and Nathaniel Hawthorne, as “more like an Indian” than his white neighbors. At the same time, Thoreau did little to protest the systematic dispossession of Indigenous people across the country in his lifetime. John J. Kucich charges into this contradiction, considering how Thoreau could demonstrate deep respect for Native American beliefs on one hand and remain largely silent about their genocide, actively happening throughout his life, on the other. Thoreau’s long study of Native peoples, as reflected in so much of his writing, allowed him to glimpse an Indigenous worldview, but it never fully freed him from the blind spots of settler colonialism.
Drawing on Indigenous studies and critiques of settler colonialism, as well as new materialist approaches that illustrate Thoreau’s radical reimagining of the relationship between humans and the natural world, Unsettling Thoreau explores the stakes of Thoreau’s effort to live mindfully and ethically in place when living alongside, or replacing marginalized peoples. By examining the whole scope of his writings, including the unpublished Indian Notebooks, and placing them alongside Native writers and communities in and beyond New England, this book gauges Thoreau’s effort to use Indigenous knowledge to reimagine a settler colonial world, without removing him from its trappings.
In Walden Warming, Richard B. Primack uses Thoreau and Walden, icons of the conservation movement, to track the effects of a warming climate on Concord’s plants and animals. Under the attentive eyes of Primack, the notes that Thoreau made years ago are transformed from charming observations into scientific data sets. Primack finds that many wildflower species that Thoreau observed—including familiar groups such as irises, asters, and lilies—have declined in abundance or have disappeared from Concord. Primack also describes how warming temperatures have altered other aspects of Thoreau’s Concord, from the dates when ice departs from Walden Pond in late winter, to the arrival of birds in the spring, to the populations of fish, salamanders, and butterflies that live in the woodlands, river meadows, and ponds.
Primack demonstrates that climate change is already here, and it is affecting not just Walden Pond but many other places in Concord and the surrounding region. Although we need to continue pressuring our political leaders to take action, Primack urges us each to heed the advice Thoreau offers in Walden: to “live simply and wisely.” In the process, we can each minimize our own contributions to our warming climate.
When I Came to Die suggests that throughout his writings, Thoreau communicated that knowing how to die properly is an art and a lifelong study, a perspective that informed his ideas about politics, nature, and individualism. With this insight, Raden opens a dialogue that will engage both Thoreauvians and those interested in American literature and thought.
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