Complete WorksHoughton, Mifflin and Company, 1899 |
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Page 15
... perfect exhilaration . I am glad to the brink of fear . In the woods , too , a man casts off his years , as the snake his slough , and at what period soever of life , is always a child . In the woods is perpetual youth . Within these ...
... perfect exhilaration . I am glad to the brink of fear . In the woods , too , a man casts off his years , as the snake his slough , and at what period soever of life , is always a child . In the woods is perpetual youth . Within these ...
Page 18
... perfect in its kind , and is the only use of nature which all men appre- hend . The misery of man appears like childish petulance , when we explore the steady and prodigal provision that has been made for his support and delight on this ...
... perfect in its kind , and is the only use of nature which all men appre- hend . The misery of man appears like childish petulance , when we explore the steady and prodigal provision that has been made for his support and delight on this ...
Page 53
... perfect . The wheels and springs of man are all set to the hy- pothesis of the permanence of nature . We are not built like a ship to be tossed , but like a house to stand . It is a natural consequence of this struc- ture , that so long ...
... perfect . The wheels and springs of man are all set to the hy- pothesis of the permanence of nature . We are not built like a ship to be tossed , but like a house to stand . It is a natural consequence of this struc- ture , that so long ...
Page 66
... perfect ; the other , incapable of any assur- ance ; the mind is a part of the nature of things ; the world is a divine dream , from which we may presently awake to the glories and certainties of day . Idealism is a hypothesis to ...
... perfect ; the other , incapable of any assur- ance ; the mind is a part of the nature of things ; the world is a divine dream , from which we may presently awake to the glories and certainties of day . Idealism is a hypothesis to ...
Page 77
... perfect without the other . In the uttermost mean- ing of the words , thought is devout , and devotion is thought . Deep calls unto deep . But in actual life , the marriage is not celebrated . There are in- nocent men who worship God ...
... perfect without the other . In the uttermost mean- ing of the words , thought is devout , and devotion is thought . Deep calls unto deep . But in actual life , the marriage is not celebrated . There are in- nocent men who worship God ...
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action alembic appear beauty becomes behold better born cause character church conservatism divine doctrine earth enon Epaminondas eternal exist fact faculties faith fantas fear feel genius give Goethe Greece heart heaven Heraclitus honor hope hour human ical idea ideal theory intel intellect justice and truth labor land light ligion live look mankind means ment mind moral nature ness never noble objects persons philosophy Pindar plant Plato Plotinus poet poetry reason reform relation religion rich Rome Saturn scholar seems sense sentiment shines slavery society solitude soul speak spect spirit stand stars sublime things thou thought tion to-day trade Transcendentalist true truth ture universal Uranus virtue whilst whole wisdom wise wish words worship youth Zoroaster
Popular passages
Page 79 - The problem of restoring to the world original and eternal beauty, is solved by the redemption of the soul. The ruin or the blank, that we see when we look at nature, is in our own eye.
Page 60 - Take, oh take those lips away, That so sweetly were forsworn ; And those eyes, the break of day, Lights that do mislead the morn : But my kisses bring again, , bring again, ' . -' Seals of love, but seal'd in vain.
Page 33 - Every word which is used to express a moral or intellectual fact, if traced to its root, is found to be borrowed from some material appearance. Right means straight; wrong means twisted. Spirit primarily means wind; transgression, the crossing of a line; supercilious, the raising of the eyebrow.
Page 112 - I ask not for the great, the remote, the romantic ; what is doing in Italy or Arabia ; what is Greek art, or Proven§al minstrelsy ; I embrace the common, I explore and sit at the feet of the familiar, the low.
Page 78 - The difference between the actual and the ideal force of man is happily figured by the schoolmen, in saying, that the knowledge of man is an evening knowledge, vespertina cognitio, but that of God is a morning knowledge, matutina cognitio.
Page 88 - Thinking, the theory of his office is contained. Him Nature solicits with all her placid, all her monitory pictures ; him the past instructs ; him the future invites. Is not indeed every man a student, and do not all things exist for the student's behoof? And, finally, is not the true scholar the only true master? But the old oracle said, "All things have two handles: beware of the wrong one.
Page 105 - In silence, in steadiness, in severe abstraction, let him hold by himself; add observation to observation, patient of neglect, patient of reproach, and bide his own time — happy enough if he can satisfy himself alone that this day he has seen something truly.
Page 116 - See already the tragic consequence. The mind of this country, taught to aim at low objects, eats upon itself. There is no work for any but the decorous and the complaisant. Young men of the fairest promise, who begin life upon our shores, inflated by the mountain winds, shined upon by all the stars of God, find the earth below not in unison with these, but are hindered from action by the disgust which the principles on which business is managed inspire, and turn drudges, or die of disgust, some of...
Page 21 - To diminish friction, he paves the road with iron bars, and, mounting a coach with a ship-load of men, animals, • and merchandise behind him, he darts through the country, from town to town, like an eagle or a swallow through the air. By the aggregate of these aids, how is the face of the world changed, from the era of Noah to that of Napoleon!
Page 56 - It is the uniform effect of culture on the human mind, not to shake our faith in the stability of particular phenomena, as of heat, water, azote; but to lead us to regard nature as a phenomenon, not a substance; to attribute necessary existence to spirit; to esteem nature as an accident and an effect.