From Emerson to King: Democracy, Race, and the Politics of ProtestOxford University Press, 1997年6月26日 - 272 頁 This book traces a provocative line from Emerson's work on race, reform, and identity to work by three influential African- American thinkers--W. E. B. Du Bois, Martin Luther King Jr., and Cornel West--each of whom offers subtle engagement with both the tradition of written protest and the critique of liberalism Emerson shaped. Emerson has been cast in recent debate as either an antinomian or an ideologue--as either subversive of institutional controls or indebted to capitalism. Here, Patterson contributes a more nuanced view, probing Emerson's record and its cultural and historical matrix to document a fundamental rhetoric of contradiction--a strategic aligning of opposed political concepts--that enabled him to both affirm and critique elements of the liberal democratic model. Drawing richly on topics in political philosophy, law, religion, and cultural history, Patterson examines the nature and implications of Emerson's contradictory rhetoric in parts I and II. In part III she considers Emerson's legacy from the perspective of African-American intellectual history, identifying fresh continuities and crucial discontinuities between the canonical strain of protest writing Emerson helped establish and African-American literary and philosophical traditions. |
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African-American American Scholar Arendt argues associated body Bois's boundaries Cambridge Cavell chapter Christian cited parenthetically civil disobedience claims concept consent constitution contractarianism contradiction Cornel West critique of liberal Crummell culture democracy democratic discourse distinction double-consciousness emblematic Emerson's critique Emerson's thinking Emerson's writings Emersonian English Traits erson's Essays existence expression fact freedom friends friendship Hannah Arendt human iconography ideal imagining individual insists Joel Porte King's labor lecture Locke Locke's Lockean Martin Luther King Masonic meaning Montaigne moral national identity nationalist nature Negro nineteenth-century observes ownership passage persons philosophy poetic political community political obligation popular property rights public realm question racial racialist Ralph Waldo Emerson reform relations religious representation representative rhetoric self-culture self-ownership Self-Reliance sermon significance simultaneously slavery slaves society soul Stanley Cavell Subsequent references Thoreau thought tion tradition University Press visible vision W. E. B. Du Bois York
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第 39 頁 - The charming landscape which I saw this morning, is indubitably made up of some twenty or thirty farms. Miller owns this field, Locke that, and Manning the woodland beyond. But none of them owns the landscape. There is a property in the horizon which no man has but he whose eye can integrate all the parts, that is, the poet.
第 186 頁 - Thus all concentrates : let us not rove ; • let us sit at home with the cause. Let us stun and astonish the intruding rabble of men and books and institutions, by a simple declaration of the divine fact. Bid the invaders take the shoes from off their feet, for God is here within.
第 16 頁 - But no language is so copious as to supply words and phrases for every complex idea, or so correct as not to include many equivocally denoting different ideas.
第 66 頁 - Let him look into its eye and search its nature, inspect its origin, — see the whelping of this lion, — which lies no great way back; he will then find in himself a perfect comprehension of its nature and extent ; he will have made his hands meet on the other side, and can henceforth defy it and pass on superior.
第 75 頁 - There goes in the world a notion that the scholar should be a recluse, a valetudinarian,— as unfit for any handiwork or public labor as a penknife for an axe. The so-called "practical men" sneer at speculative men, as if, because they speculate or see, they could do nothing.
第 89 頁 - They do not seem to me to be such; but if I am the devil's child, I will live then from the devil.' No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is •what is after my constitution, the only wrong what is against it.
第 46 頁 - 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.
第 178 頁 - If a man can write a better book, preach a better sermon, or make a better mousetrap than his neighbor, though he builds his house in the woods, the world will make a beaten path to his door.