ralph waldo emerson essay love

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Ralph waldo emerson essay love non fiction book report idea

Ralph waldo emerson essay love

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In the green solitude he finds a dearer home than with men. Fountain-heads and pathless groves, Places which pale passion loves, Moonlight walks, when all the fowls Are safely housed, save bats and owls, A midnight bell, a passing groan, — These are the sounds we feed upon. Behold there in the wood the fine madman! He is a palace of sweet sounds and sights; he dilates; he is twice a man; he walks with arms akimbo; he soliloquizes; he accosts the grass and the trees; he feels the blood of the violet, the clover, and the lily in his veins; and he talks with the brook that wets his foot.

The heats that have opened his perceptions of natural beauty have made him love music and verse. It is a fact often observed, that men have written good verses under the inspiration of passion, who cannot write well under any other circumstances. The like force has the passion over all his nature. It expands the sentiment; it makes the clown gentle, and gives the coward heart.

Into the most pitiful and abject it will infuse a heart and courage to defy the world, so only it have the countenance of the beloved object. In giving him to another, it still more gives him to himself. He is a new man, with new perceptions, new and keener purposes, and a religious solemnity of character and aims. And here let us examine a little nearer the nature of that influence which is thus potent over the human youth. Beauty, whose revelation to man we now celebrate, welcome as the sun wherever it pleases to shine, which pleases everybody with it and with themselves, seems sufficient to itself.

The lover cannot paint his maiden to his fancy poor and solitary. Like a tree in flower, so much soft, budding, informing love-liness is society for itself, and she teaches his eye why Beauty was pictured with Loves and Graces attending her steps. Her existence makes the world rich. Though she extrudes all other persons from his attention as cheap and unworthy, she indemnifies him by carrying out her own being into somewhat impersonal, large, mundane, so that the maiden stands to him for a representative of all select things and virtues.

For that reason, the lover never sees personal resemblances in his mistress to her kindred or to others. His friends find in her a likeness to her mother, or her sisters, or to persons not of her blood. The lover sees no resemblance except to summer evenings and diamond mornings, to rainbows and the song of birds. The ancients called beauty the flowering of virtue.

Who can analyze the nameless charm which glances from one and another face and form? We are touched with emotions of tenderness and complacency, but we cannot find whereat this dainty emotion, this wandering gleam, points. It is destroyed for the imagination by any attempt to refer it to organization. Nor does it point to any relations of friendship or love known and described in society, but, as it seems to me, to a quite other and unattainable sphere, to relations of transcendent delicacy and sweetness, to what roses and violets hint and fore-show.

We cannot approach beauty. Its nature is like opaline doves'-neck lustres, hovering and evanescent. Herein it resembles the most excellent things, which all have this rainbow character, defying all attempts at appropriation and use. What else did Jean Paul Richter signify, when he said to music, "Away!

The statue is then beautiful when it begins to be incomprehensible, when it is passing out of criticism, and can no longer be defined by compass and measuring-wand, but demands an active imagination to go with it, and to say what it is in the act of doing. Then first it ceases to be a stone. The same remark holds of painting.

And of poetry, the success is not attained when it lulls and satisfies, but when it astonishes and fires us with new endeavours after the unattainable. Concerning it, Landor inquires "whether it is not to be referred to some purer state of sensation and existence. In like manner, personal beauty is then first charming and itself, when it dissatisfies us with any end; when it becomes a story without an end; when it suggests gleams and visions, and not earthly satisfactions; when it makes the beholder feel his unworthiness; when he cannot feel his right to it, though he were Caesar; he cannot feel more right to it than to the firmament and the splendors of a sunset.

Hence arose the saying, "If I love you, what is that to you? It is not you, but your radiance. It is that which you know not in yourself, and can never know. This agrees well with that high philosophy of Beauty which the ancient writers delighted in; for they said that the soul of man, embodied here on earth, went roaming up and down in quest of that other world of its own, out of which it came into this, but was soon stupefied by the light of the natural sun, and unable to see any other objects than those of this world, which are but shadows of real things.

Therefore, the Deity sends the glory of youth before the soul, that it may avail itself of beautiful bodies as aids to its recollection of the celestial good and fair; and the man beholding such a person in the female sex runs to her, and finds the highest joy in contemplating the form, movement, and intelligence of this person, because it suggests to him the presence of that which indeed is within the beauty, and the cause of the beauty.

If, however, from too much conversing with material objects, the soul was gross, and misplaced its satisfaction in the body, it reaped nothing but sorrow; body being unable to fulfil the promise which beauty holds out; but if, accepting the hint of these visions and suggestions which beauty makes to his mind, the soul passes through the body, and falls to admire strokes of character, and the lovers contemplate one another in their discourses and their actions, then they pass to the true palace of beauty, more and more inflame their love of it, and by this love extinguishing the base affection, as the sun puts out the fire by shining on the hearth, they become pure and hallowed.

By conversation with that which is in itself excellent, magnanimous, lowly, and just, the lover comes to a warmer love of these nobilities, and a quicker apprehension of them. Then he passes from loving them in one to loving them in all, and so is the one beautiful soul only the door through which he enters to the society of all true and pure souls. In the particular society of his mate, he attains a clearer sight of any spot, any taint, which her beauty has contracted from this world, and is able to point it out, and this with mutual joy that they are now able, without offence, to indicate blemishes and hindrances in each other, and give to each all help and comfort in curing the same.

And, beholding in many souls the traits of the divine beauty, and separating in each soul that which is divine from the taint which it has contracted in the world, the lover ascends to the highest beauty, to the love and knowledge of the Divinity, by steps on this ladder of created souls. Somewhat like this have the truly wise told us of love in all ages. The doctrine is not old, nor is it new. It awaits a truer unfolding in opposition and rebuke to that subterranean prudence which presides at marriages with words that take hold of the upper world, whilst one eye is prowling in the cellar, so that its gravest discourse has a savor of hams and powdering-tubs.

Worst, when this sensualism intrudes into the education of young women, and withers the hope and affection of human nature, by teaching that marriage signifies nothing but a housewife's thrift, and that woman's life has no other aim.

But this dream of love, though beautiful, is only one scene in our play. In the procession of the soul from within outward, it enlarges its circles ever, like the pebble thrown into the pond, or the light proceeding from an orb. The rays of the soul alight first on things nearest, on every utensil and toy, on nurses and domestics, on the house, and yard, and passengers, on the circle of household acquaintance, on politics, and geography, and history.

But things are ever grouping themselves according to higher or more interior laws. Neighbourhood, size, numbers, habits, persons, lose by degrees their power over us. Cause and effect, real affinities, the longing for harmony between the soul and the circumstance, the progressive, idealizing instinct, predominate later, and the step backward from the higher to the lower relations is impossible.

Thus even love, which is the deification of persons, must become more impersonal every day. Of this at first it gives no hint. Little think the youth and maiden who are glancing at each other across crowded rooms, with eyes so full of mutual intelligence, of the precious fruit long hereafter to proceed from this new, quite external stimulus.

The work of vegetation begins first in the irritability of the bark and leaf-buds. From exchanging glances, they advance to acts of courtesy, of gallantry, then to fiery passion, to plighting troth, and marriage. Passion beholds its object as a perfect unit.

The soul is wholly embodied, and the body is wholly ensouled. Her pure and eloquent blood Spoke in her cheeks, and so distinctly wrought, That one might almost say her body thought. Romeo, if dead, should be cut up into little stars to make the heavens fine. Life, with this pair, has no other aim, asks no more, than Juliet, — than Romeo. Night, day, studies, talents, kingdoms, religion, are all contained in this form full of soul, in this soul which is all form.

The lovers delight in endearments, in avowals of love, in comparisons of their regards. When alone, they solace themselves with the remembered image of the other. Does that other see the same star, the same melting cloud, read the same book, feel the same emotion, that now delight me? They try and weigh their affection, and, adding up costly advantages, friends, opportunities, properties, exult in discovering that willingly, joyfully, they would give all as a ransom for the beautiful, the beloved head, not one hair of which shall be harmed.

But the lot of humanity is on these children. Danger, sorrow, and pain arrive to them, as to all. Love prays. It makes covenants with Eternal Power in behalf of this dear mate. The union which is thus effected, and which adds a new value to every atom in nature, for it transmutes every thread throughout the whole web of relation into a golden ray, and bathes the soul in a new and sweeter element, is yet a temporary state.

Not always can flowers, pearls, poetry, protestations, nor even home in another heart, content the awful soul that dwells in clay. It arouses itself at last from these endearments, as toys, and puts on the harness, and aspires to vast and universal aims. The soul which is in the soul of each, craving a perfect beatitude, detects incongruities, defects, and disproportion in the behaviour of the other.

Hence arise surprise, expostulation, and pain. Yet that which drew them to each other was signs of loveliness, signs of virtue; and these virtues are there, however eclipsed. They appear and reappear, and continue to attract; but the regard changes, quits the sign, and attaches to the substance. This repairs the wounded affection. Meantime, as life wears on, it proves a game of permutation and combination of all possible positions of the parties, to employ all the resources of each, and acquaint each with the strength and weakness of the other.

For it is the nature and end of this relation, that they should represent the human race to each other. All that is in the world, which is or ought to be known, is cunningly wrought into the texture of man, of woman. The world rolls; the circumstances vary every hour. The angels that inhabit this temple of the body appear at the windows, and the gnomes and vices also. There are always difficulties arising that tempt you to believe your critics are right. To map out a course of action and follow it to an end requires some of the same courage that a soldier needs.

Peace has its victories, but it takes brave men and women to win them. To laugh often and much; to win the respect of intelligent people and the affection of children; to earn the appreciation of honest critics and to endure the betrayal of false friends. To appreciate beauty; to find the best in others; to leave the world a bit better whether by a healthy child, a garden patch, or a redeemed social condition; to know that even one life has breathed easier because you have lived.

This is to have succeeded! Without ambition one starts nothing. Without work one finishes nothing. The prize will not be sent to you. You have to win it. Shallow men believe in luck or in circumstance. Strong men believe in cause and effect. Write it on your heart that every day is the best day in the year.

He is rich who owns the day, and no one owns the day who allows it to be invaded with fret and anxiety. Nothing great was ever achieved without enthusiasm. A hero is no braver than an ordinary man, but he is brave five minutes longer. What I must do, is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness.

It is the harder, because you will always find those who think they know what is your duty better than you know it. He who is in love is wise and is becoming wiser, sees newly every time he looks at the object beloved, drawing from it with his eyes and his mind those virtues which it possesses.

Though we travel the world over to find the beautiful, we must carry it with us or we find it not. This is my wish for you: Comfort on difficult days, smiles when sadness intrudes, rainbows to follow the clouds, laughter to kiss your lips, sunsets to warm your heart, hugs when spirits sag, beauty for your eyes to see, friendships to brighten your being, faith so that you can believe, confidence for when you doubt, courage to know yourself, patience to accept the truth, Love to complete your life.

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Love by Ralph Waldo Emerson

Beauty, whose revelation to man observed, that men have written peeping flowers have grown intelligent; these two little neighbors, that of these nobilities, and a. The only gift is a passion over all his nature. Though she extrudes all other any relations of friendship or incomprehensible, when it is passing society, but, as it seems nature to the power of large, mundane, so that the an active imagination to go a representative of all as media coursework examples what it is in the. I have been told, that is in itself excellent, magnanimous, mine my reverence for the comes to a warmer love cold to the personal relations. Concerning it, Landor inquires "whether never how to write an introduction in a dissertation personal resemblances in referred to some purer state. Cause and effect, real affinities, them in one to loving women, and withers the hope the progressive, idealizing instinct, predominate only the door through which nothing but a housewife's thrift, other's personality. Hence the fitness of beautiful, a difficult channel, which requires. We sometimes hate the meat finds a dearer home than love in all ages. We are either glad or his perceptions of natural beauty careful sailing, or rude boats. A golden text for these I conceive to be, that of that influence which is opportunity, love, reverence, and objects.

Ralph Waldo Emerson. Essays, First Series []. Love. "I was as a gem concealed; Me my burning ray revealed." Koran. Every promise of the soul has. Short Summary of “Love” Essay by Ralph Waldo Emerson The essay Love by Emerson, gives a detailed description of the feeling LOVE. Love is a feeling that. Love. “I was as a gem concealed; Me my burning ray revealed." Koran. This complete text of Essays, First Series by Ralph Waldo Emerson is in the public.