Emerson's Self-Reliance: Themes, Philosophy, and Context

Introduction: Emerson and the Essay

Like Emerson himself, he believed that resistance to conformity and exploration of the self led to a kind of self-reliance that permeated the inner workings and imaginings of the human soul. What began as a simple analysis of self-explored concepts took on the form of universal philosophy. This essay examines Emerson's work Self-Reliance in a way that not only analyzes its themes but also provides a closer look at the context surrounding Emerson at the time and the possible meanings behind the text.

Ralph Waldo Emerson wrote an 1841 essay titled "Self-Reliance." An American essayist and transcendentalist philosopher, Emerson provides his most thorough statement of one of his ongoing themes: the avoidance of false consistency and conformity. In other words, Emerson preached that people should follow their own ideas and instincts instead of relying on society's imposed rules and standards. His famous quote — "A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines" (Bloom, 2009, p. 44) — demonstrates how Emerson attempted to examine the self by criticizing the tendency of so many to simply follow along. Such interpretations led to Emerson's foundation of universal reliance, which furthers one's self-identity and maturity — his central philosophy.

Philosophy and the Four Exercises of Self-Reliance

Idealism perfectly describes Emerson's writing. His way of thinking did not take into consideration practicality or feasibility. Like a child chasing a ball in a lush, green meadow, Emerson's thoughts in "Self-Reliance" were oriented toward destroying the chains that bound the individual in pursuit of a higher meaning. While many declare the essay a true work of rugged individualism and libertarianism, many misunderstand the true message behind it. This is because of the lack of consistency and clarity with which Emerson describes self-reliance — a problem this essay explores throughout.

To be self-reliant is to see oneself as a creator — to understand that one's own actions and choices have a profound effect not just on the self, but on everyone and on the world. "Self-Reliance" teaches the reader that the answers are not found in the rules of society but in the exploration of the rules within. So many people believe they have no internal moral compass and that they must obey the rules of government and religion to truly exist as a person, much less form an identity. "That identity makes us all one, and reduces to nothing great intervals on our customary scale. We talk of deviations from natural life, as if artificial life were not also natural" (Emerson & Whelan, 1991, p. 177). Emerson does not believe that to be the case.

To Emerson, the totality of the universe comes from the act of acknowledging the power of the self. While universality exists — humans bleed, they feel, they live — the power of the individual amidst such universality is also important to recognize. Therefore, according to Emerson, to understand and witness a human being's full potential, one must be alone with oneself and truly observe what thoughts and inclinations arise. To understand the self is to understand the universe. Emerson outlines this in his four exercises for accomplishing self-reliance.

The first exercise — where many misunderstand it as a simple pursuit of individualism — is nonconformity. By devoting oneself to individuality, the person is allowed to tap into passion, into the rich and often complex feelings of self-compassion and, in some ways, self-love. When people conform, they relinquish the self — that integral part of the person where emotions form and reactions occur.

Compassion is a prevailing theme across these exercises. First, it evolves from nonconformity and expresses itself as self-compassion. Then it arises in the second exercise as selflessness. What Emerson tries to explain is that compassion and love arise not from being told how to feel, but from feeling these emotions and knowing they originate from within the self rather than from external standards and principles. One cannot know this unless one experiences solitude.

Emerson mentioned the Church and acknowledged that thoughts such as his might be seen by others as dangerous or lowly. However, he questioned the need to respect and honor the standards imposed by the Church. He believed he lived wholly from within — not because of sermons he had listened to, but because he himself had felt and experienced it. The purpose of the first exercise is therefore not the pursuit of individuality per se, but rather the pursuit of a better understanding and awareness of the self.

When looking at transcendentalism, religion is deeply rooted in its origins. As one scholar notes, "transcendentalism is, from start to finish, a religious movement. A third contrast between Romanticism and Transcendentalism is the time frame. The latter did not come into being until well after European Romanticism was beyond its peak" (Wilkens & Padgett, 2010, p. 29). The second exercise suggests that a person becomes universal through selfless action and the renunciation of materialistic habits — a common theme in religion. However, this is where Emerson's need for solitude conflicts with the act of selflessness. If one wishes to achieve universality, one must be selfless. Yet how can one act selflessly if priority is placed on solitude? If relationships generate mirrors that confuse the self's identity, how can this second exercise be performed? The exercise thus becomes a matter of "letting go" — both materially and regarding connections with others.

When Emerson stated that the individual must be selfless, he was in general referring to society as self-serving. He wanted readers to do the opposite of what society demanded. If society wants people to be selfish and preserve traditions, Emerson urged them to release these desires and instead declare the truth of the individual. He argued that people — friends and family alike — must accept the person as he or she truly is.

To be selfless in this sense is to let go of social entanglement and express compassion toward the self rather than others. He declared that cutting ties from those who cannot accept the true self is not a selfish act, but a selfless act toward the self. This can be confusing, because it does not seem truly selfless, nor does it demonstrate practicality. In fact, most of his ideas — especially those concerning slavery — appeared confusing and lacking a practical political foundation. As Robinson (2009) observes, "Emerson's principle has utility only as a tool for criticizing and purifying the reform movements themselves, not in providing a basis for practical politics" (p. 47). So if his theories are read as critique rather than as prescription for practical action, this may help explain why people misunderstand his claims. Perhaps Emerson believed his thoughts could be applied in a realistic sense, yet when understanding his mentality within the context of transcendentalism, everything became oriented toward pursuing one's own purpose in life. Setting limits with others may allow the self to expand and grow in theory, but it does not seem like something that can be realistically carried out — rather, something to be theoretically examined and critiqued.

This may seem potentially detrimental, since humans rely on each other. However, for someone like Emerson — who valued the pursuit of the self and finding meaning within — this was his way of being kind to himself and continuing his life's mission. The first exercise centered on solitude; the second exercise suggests an ultimatum of acceptance that can also lead to solitude. The third exercise furthers this by cutting through the veil of illusion and ignorance perpetuated by a society that desires to control people.

Here, Emerson asks the reader to seek out the spirit of youth — boundless creativity and imagination. He likened youth to belief in the impossible and a carefree attitude toward external events and interpretations. To Emerson, youth means no walls become solid: anything can be achieved should the spirit of youth be incorporated into one's beliefs and actions.

Youthful imagination thus becomes a catalyst for advancement toward discovery of the higher self. Such carefree existence appeals to the intellectual and philosophical temperament because it invites curiosity and the reduction of self-imposed limitations. Emerson believed connecting with the idea of youth is the most potent way to achieve self-reliance — and in a way, he is correct.

Adults place so much attention on what they cannot do, or what they assume they cannot do, that these restrictions create further burdens down the road. As children, there is an eternal optimism and innocence that removes walls, eliminates burdens, and generates a kind of motivation seldom seen once those children become adults. This almost "deadening" of the self as the person ages is precisely what Emerson wished to escape. To him, it was necessary not simply to let go of others, but also to let go of the very idea of impossibility.

Thus, the third exercise calls on the reader to practice radical inward flexibility every day and in the face of criticism. To keep the mind open and thinking flexible is the essence of youth. Emerson believed growth and development stood at the precipice of self-evolution. To have curiosity and creativity is to possess the keys that lead to the True Self.

The fourth and final exercise Emerson suggests is achieving self-reliance through the momentum of the multiverse — where his passion for nature comes into play and offers the most complex element of his concept of self-reliance. Here, Emerson suggested that principle and genius go hand in hand through observance of the laws of nature. Furthermore, if one chooses a principle and fully lives it out, this can lead to genius, a better understanding of nature, and thus a mastery of self-knowledge.

A useful way of interpreting this is the planting of a seed in the earth. The seed in time becomes a tree that provides shade, lumber, or a home for living things. If humans pursue their potential to the fullest, they are like the seed that becomes the tree. This wraps up the philosophy ingrained in "Self-Reliance": the pursuit of the self is key, along with boundless enthusiasm drawn from youth and the reaching of one's potential, free from the influences of society and of familial or friendly connection.

Religion and Transcendentalism

Religion — and specifically Christianity — played a key role in how thinkers like Emerson developed their philosophies. Transcendentalism's origins were rooted in American Christianity. Young men in the 1830s who trained for the Unitarian ministry rejected the idea that spirituality came purely through the senses. Rather, they began to believe it came from introspection and self-reflection. By looking inward, the individual could develop spiritual principles to serve as a personal foundation for understanding the world. This became a person's "intuition" or "conscience" — and according to transcendentalism, intuition could lead to connection with the spiritual world.

To further this connection and gain enlightenment, one must relinquish life through the senses — that is, relinquish material possessions and societal connections. This was seen in Thoreau's two-year experiment, which resulted in his philosophy of simplification. To transcend and reach a new height of spirituality, these thinkers believed one must rise above the concerns of the ordinary, lower sphere. Emerson termed this higher plane the "Oversoul."

Because transcendentalism exemplified the notion that all people are created equal, it invited everyone from every walk of life to attempt to elevate themselves and their thinking. It is ironic that much of "Self-Reliance" carries a transcendentalist tone that originated from Christianity and examination of the life of Jesus Christ. It seems hypocritical to denounce religion yet belong to a movement with roots in religion and a desire for enhanced spirituality.

Conclusion

Emerson was a leader of his time. His essay "Self-Reliance" provided a revealing look into what his thoughts were on self-awareness and true progress. Although his insights were at times contradictory, they offer a valuable window into the culture and ideas of the era. Furthermore, the essay serves as a reminder that society still has much progress left to make. People still remain prone to the black-and-white thinking that limits rather than expands the mind and the self. Hopefully, as society grows, so too will the understanding of true self-reliance.

References

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