Emerson Self Reliance Essay Ii Effects Of Poverty On Education Essay
Plagued by a lack of self-confidence at this time, Emerson was struggling with the decision to commit himself to a career in the ministry.Channing’s poetic style from the pulpit encouraged Emerson, who had previously found Unitarian theological and doctrinal preaching distasteful.In and around Massachusetts, the majority of new Transcendentalists came from Unitarianism.The Unitarian intellectuals of the time still believed and asserted that Christ’s divinity was proven by the miracles documented in the Bible – a claim found by the new Transcendentalists to be unreasonable (Capper 683).Religion in New England had been dominated by Calvinist ideologies, set forth by the Puritan settlers.Calvinist doctrine included the idea of the inherent corruption of human nature and the concept of salvation coming only by the discretion of God himself (Robinson “Transcendentalism” 14).In the mid eighteenth century, there arose a desire to reform these Calvinist beliefs in order to create a more positive and liberal view of human nature.A number of ministers in Boston wished to bring about a fresh New England theology that stressed the ethical and pious behavior of the individual in the self-determination of their own salvation.
Channing’s message stressed the fundamental belief that God was innately part of human nature and that this oneness with God would be supported by rational and reasonable interpretation of Biblical scripture (Hutchison 13).
The diversity of the subject matter of their criticism and writing can be attributed to the range of intellectual interests the group shared, as well as their use of sources from the western tradition and from abroad (Capper 683).
It was in this period that Emerson penned his second collection of which was published in 1841. Emerson uses the essay as a vehicle for stressing the importance of the individual’s intellectual and moral development, and for making a defensive statement supporting individualism itself (Belasco 683).
The movement, early on, was pushing for a less formal, less ritualistic religious experience (Worley 267).
In 1836 the “Transcendental Club,” comprised of Emerson and a number of his renowned contemporaries, began meeting.