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Ralph Waldo Emerson (1803-82), a quintessentially American writer and thinker, is also one of the most international. Greek, Roman, Chinese, Indian, Persian, French, British, and German philosophers and literary figures pervade his work. As we think about “Western values” and “the clash of civilizations” today, it may be useful to consider the significant role that Islam plays in Emerson’s thought.

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The elections, thankfully, are finally over, but America’s search for security and prosperity continues to center on ordinary politics and raw commerce. This ongoing focus is perilous and misconceived. Recalling the ineffably core origins of American philosophy, what we should really be asking these days is the broadly antecedent question: “How can we make the souls of our citizens better?”

To be sure, this is not a scientific question. There is no convincing way in which we could possibly include the concept of “soul” in any meaningfully testable hypotheses or theories. Nonetheless, thinkers from Plato to Freud have understood that science can have substantial intellectual limits, and that sometimes we truly need to look at our problems from the inside.

Pierre Teilhard de Chardin, the Jesuit philosopher, inquired, in The Phenomenon of Man: “Has science ever troubled to look at the world other than from without?” This not a silly or superficial question. Earlier, Ralph Waldo Emerson, the American Transcendentalist, had written wisely in The Over-Soul: “Even the most exact calculator has no prescience that something incalculable may not balk the next moment.” Moreover, he continued later on in the same classic essay: “Before the revelations of the soul, Time, Space, and Nature shrink away.”

That’s quite a claim. What, precisely, do these “phenomenological” insights suggest about elections and consumerism in the present American Commonwealth? To begin, no matter how much we may claim to teach our children diligently about “democracy” and “freedom,” this nation, whatever its recurrent electoral judgments on individual responsibility, remains mired in imitation. More to the point, whenever we begin our annual excursions to Thanksgiving, all Americans are aggressively reminded of this country’s most emphatically soulless mantra.

“You are what you buy.”

This almost sacred American axiom is reassuringly simple. It’s not complicated. Above all, it signals that every sham can have a patina, that gloss should be taken as truth, and that any discernible seriousness of thought, at least when it is detached from tangible considerations of material profit, is of no conceivably estimable value.

Ultimately, we Americans will need to learn an altogether different mantra. As a composite, we should finally come to understand, every society is basically the sum total of individual souls seeking redemption. For this nation, moreover, the favored path to any such redemption has remained narrowly fashioned by cliché, and announced only in chorus.

Where there dominates a palpable fear of standing apart from prevailing social judgments (social networking?), there can remain no consoling tolerance for intellectual courage, or, as corollary, for any reflective soulfulness. In such circumstances, as in our own present-day American society, this fear quickly transforms citizens into consumers.

While still citizens, our “education” starts early. From the primary grades onward, each and every American is made to understand that conformance and “fitting in” are the reciprocally core components of individual success. Now, the grievously distressing results of such learning are very easy to see, not just in politics, but also in companies, communities, and families.

Above all, these results exhibit a debilitating fusion of democratic politics with an incessant materialism. Or, as once clarified by Emerson himself: “The reliance on Property, including the reliance on governments which protect it, is the want of self-reliance.”

Nonetheless, “We the people” cannot be fooled all of the time. We already know that nation, society, and economy are endangered not only by war, terrorism, and inequality, but also by a steadily deepening ocean of scientifically incalculable loneliness. For us, let us be candid, elections make little core difference. For us, as Americans, happiness remains painfully elusive.

In essence, no matter how hard we may try to discover or rediscover some tiny hints of joy in the world, and some connecting evidence of progress in politics, we still can’t manage to shake loose a gathering sense of paralyzing futility.

Tangibly, of course, some things are getting better. Stock prices have been rising. The economy — “macro,” at least — is improving.

Still, the immutably primal edifice of American prosperity, driven at its deepest levels by our most overwhelming personal insecurities, remains based upon a viscerally mindless dedication to consumption. Ground down daily by the glibly rehearsed babble of politicians and their media interpreters, we the people are no longer motivated by any credible search for dignity or social harmony, but by the dutifully revered buying expectations of patently crude economics.

Can anything be done to escape this hovering pendulum of our own mad clockwork? To answer, we must consider the pertinent facts. These unflattering facts, moreover, are pretty much irrefutable.

For the most part, we Americans now live shamelessly at the lowest common intellectual denominator. Cocooned in this generally ignored societal arithmetic, our proliferating universities are becoming expensive training schools, promising jobs, but less and less of a real education. Openly “branding” themselves in the unappetizing manner of fast food companies and underarm deodorants, these vaunted institutions of higher education correspondingly instruct each student that learning is just a commodity. Commodities, in turn, learns each student, exist solely for profit, for gainful exchange in the ever-widening marketplace.

Optimally, our students exist at the university in order, ultimately, to be bought and sold. Memorize, regurgitate, and “fit in” the ritualized mold, instructs the college. Then, all be praised, all will make money, and all will be well.

But all is not well. In these times, faced with potentially existential threats from Iran, North Korea, and many other conspicuously volatile places, we prefer to distract ourselves from inconvenient truths with the immense clamor of imitative mass society. Obligingly, America now imposes upon its already-breathless people the grotesque cadence of a vast and over-burdened machine. Predictably, the most likely outcome of this rhythmically calculated delirium will be a thoroughly exhausted country, one that is neither democratic, nor free.

Ironically, we Americans inhabit the one society that could have been different. Once, it seems, we still had a unique opportunity to nudge each single individual to become more than a crowd. Once, Ralph Waldo Emerson, the quintessential American philosopher, had described us as a unique people, one motivated by industry and “self-reliance,” and not by anxiety, fear, and a hideously relentless trembling.

America, Emerson had urged, needed to favor “plain living” and “high thinking.” What he likely feared most was a society wherein individual citizens would “measure their esteem of each other by what each has, and not by what each is.”

No distinctly American philosophy could possibly have been more systematically disregarded. Soon, even if we can somehow avoid the unprecedented paroxysms of nuclear war and nuclear terrorism, the swaying of the American ship will become unsustainable. Then, finally, we will be able to make out and understand the phantoms of other once-great ships of state.

Laden with silver and gold, these other vanished “vessels” are already long forgotten. Then, too, we will learn that those starkly overwhelming perils that once sent the works of Homer, Goethe, Milton, and Shakespeare to join the works of more easily forgotten poets are no longer unimaginable. They are already here, in the newspapers.

In spite of our proudly heroic claim to be a nation of “rugged individuals,” it is actually the delirious mass or crowd that shapes us, as a people, as Americans. Look about. Our unbalanced society absolutely bristles with demeaning hucksterism, humiliating allusions, choreographed violence, and utterly endless political equivocations. Surely, we ought finally to assert, there must be something more to this country than its fundamentally meaningless elections, its stupefying music, its growing tastelessness, and its all-too willing surrender to near-epidemic patterns of mob-directed consumption.

In an 1897 essay titled “On Being Human,” Woodrow Wilson asked plaintively about the authenticity of America. “Is it even open to us,” inquired Wilson, “to choose to be genuine?” This earlier American president had answered “yes,” but only if we would first refuse to stoop so cowardly before corruption, venality, and political double-talk. Otherwise, Wilson had already understood, our entire society would be left bloodless, a skeleton, dead with that rusty death of machinery, more unsightly even than the death of an individual person.

“The crowd,” observed the 19th century Danish philosopher, Søren Kierkegaard, “is untruth.” Today, following recent elections, and approaching another Thanksgiving, America’s democracy continues to flounder upon a cravenly obsequious and still soulless crowd. Before this can change, we Americans will first need to acknowledge that our institutionalized political, social, and economic world has been constructed precariously upon ashes, and that more substantially secure human foundations now require us to regain a dignified identity, as “self-reliant” individual persons, and as thinking public citizens.

Heading image: Boxing Day at the Toronto Eaton Centre by 松林 Ｌ. CC-BY-2.0 via Wikimedia Commons.

The post After the elections: Thanksgiving, consumerism, and the American soul appeared first on OUPblog.

        

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Note: This was first posted over at The Nerdy Book Club, a great sight for fans of children’s books. Recommended.

EVERYBODY ELSE IS ALREADY TAKEN

“To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment.” – Ralph Waldo Emerson.

After I wrote the book BYSTANDER (Macmillan, 2009), I began to receive invitations to speak at middle schools. I was wary at first of being perceived as anybody’s “anti-bullying program.”

I wrote a book. Not a pamphlet, not a list of discussion questions, not a nonfiction guide to bullying. I could not offer a handy list of ten ways to make your school a bully-proof zone. I didn’t even believe in it.

I wrote a story –- that was the tool at my disposal.

Stories are essential to our lives. How could we live without them? We watch television, go to movies, tell tales to our friends and neighbors, conjure dreams at night, play complex video games, read books. Humans are storytelling creatures. We seem to need stories. Something inside us craves stories, we hunger for them, ravenous.

Why is that?

Stories function differently than nonfiction. The characters have a way of worming inside our souls. Robert McKee, in his book, STORY, claims that “Stories are equipment for living.”

Equipment for living.

Our lives race past us, a frantic blur, and we move from the next thing, to the next, to the next, with barely a moment’s reflection.

Stories give us pause. They give our lives form and shape. And time. We turn a page. We consider. We piece together the meaning of our days through the stories we hear.

And we ask of these stories the same question, over and over again: What is a good life? How are we to conduct ourselves here on this earth?

Well-told stories, as Harper Lee so beautifully demonstrated in TO KILL A MOCKINGBIRD, allow us to walk in someone’s else’s shoes. Remember that remarkable scene at the end of the book? When Scout walks Boo Radley home, climbs up to his porch, and for a moment turns and looks at the world from his perspective?

Scout concluded: “Atticus was right. One time he said you never really know a man until you stand in his shoes and walk around in them. Just standing on the Radley porch was enough.”

That’s story.

It’s also called empathy, understanding, compassion.

Here’s McKee again: “A culture cannot evolve without honest, powerful storytelling.”

Story isn’t an escape from reality. It is a light that shines upon the dark corners of our world, the secret places, the hidden fears and hopes and dreams.

It is why books matter, and why, I now know, some teachers have embraced BYSTANDER –- among other novels — as a way to explore this complex topic.

I’ve stood on a stage in auditoriums in front of 500, 600, 700 middle school-age children. Or as they refer to them in Ireland, “young people.” I like that. Young people. So much more intrinsically respectful than kids, little lambs eat ivy.

Despite my experience visiting places like Oklahoma and South Carolina, Illinois and Connecticut, Florida and Michigan, I’m still in the process of learning how to talk about bullying. Still growing into my own shoes. Still learning to speak above a whisper.

One of the central ideas embedded in the book – an idea I came to understand only through the passage of time – also happens to be one that’s incredibly difficult for me to directly convey to middle school students. So I don’t try to tell it, per say, so much as hope it leaks out over everything, like sunlight through the edges of a drawn blind. But I think it’s worth saying to you, here.

Research shows that bullying peaks in middle school. Why is that?

Let’s recall Emerson’s quote from up top, and agree that one of the greatest achievements in life is to become, simply, one’s true self. It sounds easy enough, but as we know, it is not. I’m a father, I have three children, including a 7th-grader and a 9th-grader. I watch their awkwardness and insecurities and struggles.

To be content in your own skin.

To not look to others for your cues.

To accept and trust who you are, to follow your own inner compass.

These are not easy things.

At no time in life is it tougher than in middle school, when peers begin to replace parents as prime influencers. How to dress, what to talk about, what to watch on television, how to act, where to sit, whom to befriend, whom to avoid. This is how we forge identity, hammering out our awareness of self (which is a created thing after all, the “self” we decide to become). At middle school, many of these daily details are powerfully influenced by the pack.

Yet a primary aspect to becoming a true individual is the casting off of those concerns. It’s a challenge for anybody to stand up against the crowd. For a middle schooler, it’s close to impossible. On a deep level, in terms of self-identity, they see themselves as the group. The group is them, the individual swallowed by the great whale. And we are all Pinocchio, trapped inside the dark belly, fumbling for a light, yearning to become a real boy.

This dynamic is how young people find their place in the world. We watch others to learn about ourselves. We tell stories. We listen. And then when it comes to bullying, the adults in their lives tell these young people to not worry what anybody else thinks.

“Who cares what anyone thinks!”

Well, they care. They care so much.

In my heart, I believe the lasting answer to bullying is to become a genuine, authentic, free-thinking, responsible individual. The best definition of responsibility I’ve heard is “the ability to respond,” to act according to the courage of your convictions.

People are good, I absolutely believe that. And the closer people hone into to their true selves, the better and more moral they become.

Be yourself. In doing so, we all become far more likely to allow others the freedom to be their selves.

Shakespeare: “This above all: To thine own self be true!”

Or, if you prefer, Oscar Wilde: “Be yourself. Everybody else is already taken.”

CNN has projected that President Barack Obama will win the 2012 Presidential election. We’ve collected links to five free eBooks that inspired Obama during his road to the Presidency.

In a 2009 essay, New York Times critic Michiko Kakutani wr0te about the books that inspired the President. Here’s an excerpt:

Mr. Obama’s love of fiction and poetry — Shakespeare’s plays, Herman Melville’s “Moby-Dick” and Marilynne Robinson‘s “Gilead” are mentioned on his Facebook page, along with the Bible, Lincoln’s collected writings and Emerson’s “Self Reliance“ — has not only given him a heightened awareness of language. It has also imbued him with a tragic sense of history and a sense of the ambiguities of the human condition quite unlike the Manichean view of the world so often invoked by Mr. Bush.

continued…

New Career Opportunities Daily: The best jobs in media.

The Poetry Foundation has published “Poetic Presidents,” a study of 12 Presidents and “the poets that inspired them.”

Just in time for the election, the match-ups include George Washington and Phyllis Wheatley (the first African-American female to publish a book of poetry), John F. Kennedy and Robert Frost (the first poet to perform a reading at a presidential swearing in event) and Barack Obama and Elizabeth Alexander.

Here’s more from the article: “Politicians campaign in poetry and govern in prose, former New York governor Mario Cuomo once said. While it’s debatable whether this epically long and tumultuous election cycle has inspired much verse, we at the Poetry Foundation would like to think that poetry has its place at the White House regardless of who emerges as the victor on November 6.”

continued…

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“The soul is no traveller.” 

This bit of apocryphal nonsense comes to us from the venerable Ralph Waldo Emerson, who goes on to talk about the “superstition of travelling”. 

The benefits of travel are imagined?  If that’s the case, I’ve wasted my life.  Passport stamps are pretty much my biography. 

Emerson criticizes his fellow Americans for rambling abroad to soak up culture.  If we had any “self-culture”, he said (over 150 years ago), we wouldn’t clamour for a fix of Rome or Montmartre or Epidaurus. 

The essays in Emerson’s (recently republished) “Self Reliance” preach hard against imitating.  A person is a country unto himself, he says.  We ought to grow a culture unique to the needs of our own inner and outer geography.  Existence wants us “as is”.  But we don’t trust our own “isness”.  We hold up Olde English, or Tuscan, or Classical Greek as the ultimate “isness”.  “But,” says Emerson…

“Those who made England, Italy, or Greece venerable in the imagination did so by sticking fast where they were, like an axis of the earth.”

Culture evolves around those who stay in one place, who insist on being themselves, says RWE.  This would be the creative crucible for originality in music, architecture and food.  England-Italy-Greece: cheddar-parmigiano-feta.  Is that what Emerson is saying?  And the soul much prefers its own cheese – so why leave home to nibble on other milk products, however well they might be cultured?

Fine – I get the point – authenticity arises from within.  What I don’t buy is that soul has preferences.  Soul is more like a quality of being (anywhere).  It signifies a state of awareness.  Just like meaning, soul isn’t a “thing”.  It’s not some cheesy substance, and therefore… 

Soul cannot be the subject of a sentence!

The soul is no traveller?  That’s nonsensical.  Yet we continue to eat up all this soul-talk.  We desperately need a radical switch in perception. 

Soul is the journey observing itself.  (It’s more like a verb.)

From Berlin to Byron Bay to Buenos Aires (or staying right here in the West Coast rainforest), soul is recognition of the underlying truth of things.  It’s the acceptance of that truth.  If we insist on subjecting the S-word to nounhood, let’s call it our “spiritual self-confidence”. 

And what better way to develop such a thing than by breaching the barriers of our comfort zone. 

By hitting the road. 

Talking is a hydrant in the yard and writing is a faucet upstairs in the house. Opening the first takes the pressure off the second. — Robert Frost

One must be an inventor to read well. There is then creative reading as well as creative writing.  — Ralph Waldo Emerson

I make it clear why I write as I do and why other poets write as they do. After hundreds of experiments I decided to go my own way in style and see what would happen.  –Carl Sandburg

I wrote poems in my corner of the Brooks Street station. I sent them to two editors who rejected them right off. I read those letters of rejection years later and I agreed with those editors. — Carl Sandburg

 The difficulty of literature is not to write, but to write what you mean  – Robert Louis Stevenson

*all quotes courtesy of Brainyquote and thinkexist.com*

Don't waste life in doubts and fears; spend yourself on the work before you, well assured that the right performance of this hour's duties will be the best preparation for the hours and ages that will follow it. –Ralph Waldo Emerson