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had claimed that education, reflection, and self-cultivation lead us to invert "the vulgar views of nature, and brings the mind to call ... that real, which it use[d] to call visionary." Now Emerson pushes one step further, poetry is "the science of the real," which is to say that it is not concerned so much with the material or the phenomenal as it is with underlying laws. Emerson had made this stand clear in earlier essays, but in "The Poet" he discusses more fully the poet's use of language. The poet must not only use words, but he must be able to use things--nature--as a language. "Nature offers all her creatures to him as a picture language," Emerson says. "Things admit of being used as symbols, because nature is a symbol, in the whole and in every part." If the student asks what nature is symbolic of, the answer is, symbolic of the human spirit. "The universe is the externalization of the soul." This idea, too, had been said by Emerson before, though not with such epigrammatic authority. What really happens in poetic practice is suggested by Emerson when he says, "the world being thus put under the mind for verb and noun, the poet is he who can articulate it." What the poet realizes is that not only words and things, but "we are symbols, and inhabit symbols."

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From December 1836 to March 1837 Emerson gave his first series of independent lectures, the first that is, that he designed himself and gave under his own auspices. It was called the Philosophy of History, and it was a very important series for Emerson, since out of it evolved the great essays on "History" and "Self Reliance" that he would publish in his first volume of in 1841. There is also a lecture on "Literature" in the Philosophy of History series, given in January 1837. The general theme of the series is stated in the introductory lecture: "We arrive early at the great discovery that there is one Mind common to all individual men; that what is individual is less than what is universal; that those properties by which you are man are more radical than those by which you are Adam or John; than the individual, nothing is less; than the universal, nothing is greater; that error, vice, and disease have their seat in the superficial or individual nature; that the common nature is whole." Literature, then, is the written record of this mind, and in one important sense literature is always showing us only ourselves. This lecture contains Emerson's most extreme--and least fruitful--statement of his idealist conception of literature. He contrasts art with literature, explaining that while "Art delights in carrying a thought into action, Literature is the conversion of action into thought." In other words, "Literature idealizes action." In an abstract sense this may be so, but Emerson is generally at his best when he sees literature moving us toward action, not away from it. In another place this lecture has a very valuable comment on how literature is able to reach into our unconscious. "Whoever separates for us a truth from our unconscious reason, and makes it an object of consciousness, ... must of course be to us a great man." And there is also a rather uncharacteristic recognition of what Gustav Flaubert would call . "The laws of composition are as strict as those of sculpture and architecture. There is always one line that ought to be chosen, one proportion that should be kept, and every other line or proportion is wrong.... So, in writing, there is always a right word, and every other than that is wrong."

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In Ralph Waldo Emerson’s essay “Self-Reliance”, he tells us that once people are able to be independent, they should be an individual who believes in themselves and does not conform to society.

An Analysis Of Ralph Waldo Emerson`s Essay `Self-Reliance` ..

In December 1839 Emerson gave two lectures on literature as part of a series called "The Present Age," much of the material of which went into a paper called "Thoughts on Modern Literature," published in the in October 1840 and reprinted in (1893). Here Emerson lists, in order of importance, three classes of literature. "The highest class of books are those which express the moral element; the next, works of imagination; and the next, works of science." Though he calls "the first literary genius of the world, the highest in whom the moral is not the predominating element," he insists that 's work "leans on the Bible: his poetry supposes it." By contrast, "the Prophets do not imply the existence of or ." is secondary, the prophets of the Bible are primary. These views compensate and balance those in the Divinity School address. Indeed seems to have been intended by Emerson as a sort of corrective of some of his early views and various misinterpretations of them. One of the best things in "Thoughts on Modern Literature" is a long and very specific treatment of the problem of subjectivity. Defending the subjectivism of the age, Emerson is at great pains to distinguish true subjectivism (the right of each single soul, each subject "I" to "sit in judgment on history and literature, and to summon all facts and parties before its tribunal") from narrow-minded insistence on one's own personality or mere "intellectual selfishness." "A man may say , and never refer to himself as an individual," says Emerson in a phrase that prefigures his concept of the representative poet.