Ralph Waldo Emerson
Essays--First and Second Series
Reading notes--Adam Kissel
Emerson’s prudence is world-avoidant; it does not consist in
practical means and methods; he writes from a kind of aspiration or antagonism
to the subject; it balances the lyric of the previous two essays, 143. But
even those two essays pointed beyond fp/love to spiritual realities as more
important [ak].
Prudence: virtue of senses; application of
God/self to life/matter, 143;
comply with conditions and human nature, for healthy body and mind,
144
then must attach to deeper laws--prudence expresses the soul
incarnate, living in the world, 144
Said another way, world is symbol of spirit, 144 (cf. Nature 1836)
Kinds of people who use symbol:
(1) idolaters of symbol, esteeming health and wealth for
themselves;
(2) beautifiers of symbols, such as poet, artist, scientist;
(3) wise men, who live to the beauty of deeper
reality, having spiritual perception, 144 [cf. Divided Line]
Prudence should more beyond utility to
culture: the end is no less than the perfection of man, 144-45;
utility should be in the service of wisdom
and virtue, 145
Serve the real internal world, not sensualism; prudence is the outward use of the world for man’s conditioning of his being, 145
Experience is valuable, 146; so too knowledge, since all
knowledge and prudence can produce various pleasures, at least, 147
Lack of experience is a problem, 147-48;
Let us know facts aright, 148-49
On the problem of reform, 149
Poetry should teach prudence; ditto beauty: ascetic genius, beauty, piety, love--all
these above luxury, 149-50
Bifold life - describes the scholar, who sometimes has intellectual virtue going, but also lacks common sense or prudence, 151
On American habits of prudence [cf. PESC, esp. re p. 150],
which are useful enough, 152:
more is needed: human force; i.e., outward prudence should rest on
heroism/holiness just as good administration rests on knowing things’ causes
and origins, 153; “the good man will be the wise man, and the single-hearted,
the politic man,” 153
On unity of the virtues: courage and resolution, vs. fear, 153-54;
Courtesy: to meet others on common ground, 155
Don’t waste energy in dispute; it demeans; rather assume identity of
sentiment. Indeed this is wisdom: all are one, 155. All therefore on some level can be friends, 156.
Prudence defined: art of securing a present well-being, 156. Basic virtue will lead to deeper virtue, say, the Ten Commandments.
HEROISM
pp. 157-70 (R 243-64) [cf.
Nic.Eth.]
Literary heroes are few,
157-60: but see Plutarch.
Stoicism of the blood:
cathartic virtue. From the side of
prudence, life is suffering dangers; to the wise, a festival, 160
Dare against the mob to
be virtuous and speak truly, 160: heroism defined:
a military attitude of the soul, 161
Self-trust must come before prudence, unshakable, 161.
Problem: heroism is somewhat too ultra-individualistic; not enough philosophic,
not enough holy, 161
it is Sincerity without Reason; it is all will
Hero contradicts
mankind, and seems to contradict the great and good, until the wise men
understand him, 161
Hero vs. sensuality and false prudence; self-trust its essence. On its virtues, e.g., magnanimity beyond low
economy, 162-63.
Hospitality, temperance, elegance (not merely austere), 163-64.
Virtue is self-sufficing
for hero, 164; and fun, 165.
To understand the hero is to catch virtue ourselves, 165.
Histories, Lives, teach us to act on greater principles like the heroes, 166
Hero is persistently
heroic, has consistency of character -- at least, he is always greater in
character than most of the world, 167
no concession to public opinion, 167-68;
rather, does good acts naturally, out of natural recognition of
duty, 168
The wise man should get to know danger, suffering, death, and
meet them boldly (builds character), 168-69;
peace comes from following himself, 169.
Death is ok for heroes, 170