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Emerson's Complete Works: Nature, addresses and lectures
Ralph Waldo Emerson
Visos knygos peržiūra - 1887
action affections American appear beauty becomes behold believe better body born cause character church cities comes common difference divine earth exist experience face fact faith fear feel force genius give hands heart heaven hold hope hour human idea individual labor land language leaves less light live look manner matter means mind moral nature never objects once pass perfect persons plant poet poor present question reason reform relation religion respect rich scholar seems seen sense sentiment serve side society soul speak spirit stand stars things thought tion trade true truth turn understanding universal virtue whilst whole wise wish young
90 psl. - He shall see that nature is the opposite of the soul, answering to it part for part. One is seal and one is print. Its beauty is the beauty of his own mind. Its laws are the laws of his own mind. Nature then becomes to him the measure of his attainments. So much of Nature as he is ignorant of, so much of his own mind does he not yet possess. And, in fine, the ancient precept, "Know thyself," and the modern precept, "Study Nature,
28 psl. - We are taught by great actions that the universe is the property of every individual in it. Every rational creature has all Nature for his dowry and estate. It is his if he will. He may divest himself of it ; he may creep into a corner and abdicate his kingdom, as most men do, but he is entitled to the world by his constitution. In proportion to the energy of his thought and will he takes up the world into himself. " All those things for which men plough, build, or sail, obey virtue," said an ancient...
31 psl. - Nothing is quite beautiful alone; nothing but is beautiful in the whole. A single object is only so far beautiful as it suggests this universal grace. The poet, the painter, the sculptor, the musician, the architect, seek each to concentrate this radiance of the world on one point, and each in his several work to satisfy the love of beauty which stimulates him to produce. Thus is Art a nature passed through the alembic of man. Thus in art does Nature work through the will of a man filled with the...
88 psl. - The first in time and the first in importance of the influences upon the mind is that of Nature. Every day, the sun; and, after sunset, Night and her stars. Ever the winds blow ; ever the grass grows. Every day, men and women, conversing, beholding and beholden. The scholar is he of all men whom this spectacle most engages.
95 psl. - And great and heroic men have existed who had almost no other information than by the printed page. I only would say that it needs a strong head to bear that diet. One must be an inventor to read well. As the proverb says, "He that would bring home the wealth of the Indies must carry out the wealth of the Indies.
40 psl. - The world is emblematic. Parts of speech are metaphors, because the whole of nature is a metaphor, of the human mind. The laws of moral nature answer to those of matter as face to face in a glass. "The visible world and the relation of its parts, is the dial plate of the invisible.
115 psl. - If there be one lesson more than another, which should pierce his ear, it is, The world is nothing, the man is all; in yourself is the law of all nature, and you know not yet how a globule of sap ascends; in yourself slumbers the whole of Reason; it is for you to know all, it is for you to dare all.
74 psl. - For us, the winds do blow, The earth doth rest, heaven move, and fountains flow; Nothing we see, but means our good, As our delight, or as our treasure; The whole is either our cupboard of food, Or cabinet of pleasure.
18 psl. - Standing on the bare ground my head bathed by the blithe air and uplifted into infinite space all. mean egotism vanishes. I become a transparent eyeball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or parcel of God.
11 psl. - The foregoing generations beheld God and nature face to face; we, through their eyes. Why should not we also enjoy an original relation to the universe? Why should not we have a poetry and philosophy of insight and not of tradition, and a religion by revelation to us, and not the history of theirs?