Emerson’s Unifying Philosophy

Throughout human existence, scholars have earnestly pursued knowledge and the attainment of truth. Historical figures such as Plato, Descartes, and Emerson sought answers to daunting questions of: ‘What is truth?’; ‘What is reality?’; ‘How is wisdom acquired?’ Many scholars believe these philosophers presented conflicting viewpoints: Plato encouraging skepticism among all previous historical, cultural, and personal perspectives; Descartes questioning definitions of reality and his very existence; Emerson encouraging self-trust and confidence in one’s ideals, opinions, and convictions. Surprisingly, reconciliation can be reached from these three differing hypotheses. Emerson’s thesis merely expounds from Descartes and Plato’s philosophies. He builds from Descartes’ search for self-identity and reconciles Plato’s skepticism with his views of self-trust and unconformity among scholars.

Throughout “Mediations I and II”, Descartes disputes definitions of reality and identity, establishing a precursor to Emerson’s philosophy. Initially, Descartes questions all notions of being. In “Mediation I”, Descartes begins his argument explaining the senses which perceive reality can be deceptive and “it is wiser not to trust entirely to any thing by which we have once been deceived” (Descartes 59). But, he then continues to reason; “opinions [are] in some measure doubtful…and at the same time highly probable, so that there is much more reason to believe in than to deny them” (Descartes 62). Descartes maintains trust within his established personal beliefs though he may doubt certain physical senses. Additionally, Descartes seeks to establish his identity in “Meditation II”. Even as he questions his very existence, he begins trusting himself: “was I not then likewise persuaded that I did not exist? Of a surety I myself did exist since I persuade myself of something” (Descartes 64). Descartes’ revelation establishes a confidence of his existence. His meditations of reality and personal identity provide Emerson a foundation to perceive the concept of ‘self-trust’.

Emerson’s exploration and definition of ‘self-trust’ merge his philosophies with those of Descartes and Plato. First and foremost, Emerson indicates a distinction between ‘Man Thinking’ and ‘thinkers’. Emerson argues thinkers “start wrong, [and] set out from accepted dogmas” giving no credence to “their own sight of principles” (Emerson 126). Contrastingly, ‘Man Thinking’ indicates action; Emerson clarifies “[Man Thinking] looks forward: the eyes of man are set in his forehead, not in his hindhead: man hopes: genius creates” (Emerson 127). Emerson argues one engages in self-trust by creating instead of being shaped by accepted assumptions and ideals. Furthermore, Emerson asserts the essential application of knowledge. Action propels scholar’s ideals forward and without it, “thought can never ripen into truth” (Emerson 128). Action, Emerson argues, enables “the transition through which [the preamble of thought] passes from the unconscious to the conscious” (Emerson 128). Becoming ‘Man Thinking’ is only possible through application of thought, and only then, is one able to exercise trust in personal beliefs, ideals, and perspectives. Additionally, Emerson argues childhood and life experiences develop wisdom and understanding which is unattainable by any other means. Emerson stands amazed that as “[observation] is raised, transfigured; the corruptible has put on the incorruption. Henceforth it is an object of beauty; however base its origin and neighborhood” (Emerson 129). Observation achieves greatness, though it begins humble, as with life experience. Emerson argues experiences are a resource “colleges and books only copy the language which the field and the work-yard made” (Emerson 130). All ideas built upon foundations of experience and observation possesses more validity than those studied in a classroom. Emerson’s definition of self-trust, emphasis on life experiences, and concept of ‘Man Thinking’ reconcile Emerson’s radical ideals with Plato and Descartes’.

While Plato remains skeptical of all established ideology and Emerson argues the importance of self-trust, both scholars present similar opinions regarding the thoughts, ideas, and presuppositions of surrounding culture and society. Plato argues throughout the entire “Allegory of the Cave” skepticism of society and cultural norms are a necessity. Plato explains people believe many falsehoods, bound by social and cultural ‘fetters’ inhibiting correct perceptions of reality (Plato 187). His arguments encourage readers to challenge all theories accepted historically, personally, and socially. Likewise, Emerson encourages readers to question materials and concepts presented to them in education systems. Emerson abhors acquiring knowledge solely through study to the extent he extrapolates, “I had better never see a book than to be warped by its attraction … and made a satellite instead of a system” (Emerson 126). The skepticism of historical and modern scholars’ philosophies resounds from Emerson’s “The American Scholar”. He reconciles his theories with Plato’s as he attacks a mere scholastic pursuit of knowledge and encourages cynicism among printed hypotheses. “Genius is always sufficiently the enemy of genius by over-influence”, Emerson attests and believes one must not waste time in “other men’s transcripts of their readings” when inspired by their own thoughts (Emerson 127). Plato’s text affirms this assertion, when he states, “he’d much prefer to ‘work with earth as a serf to another, one without possessions,’ and go through any sufferings, rather than share their opinions [false conceptions of reality] and live as they do?” (Plato 189). Plato recognizes the danger of accepting ideals embraced by society, while similarly Emerson encourages self-exploration rather than accepting opinions and viewpoints expressed in literature. Emerson and Plato integrate theories of cultural and historical skepticism to achieve similar pathways to knowledge and truth.

Descartes’ inquiries of reality, personal beliefs, and search for identity, consolidate his hypothesis with Emerson’s by providing a foundation for his ‘self-trust’ ideals. Additionally, Emerson’s thesis mirrors Plato’s as accepted social, historical, and scholastic viewpoints need challenged. Emerson’s definitions of ‘self-trust’ and ‘Man Thinking’ effectively reconcile discrepancies between the three philosophers’ ideology, establishing a basis for truth in philosophy.

Works Cited

Descartes, Rene. “Meditation I & Meditation II”. Discourse on the Method and Meditations on First Philosophy. Yale University Press., 1996.

Emerson, Ralph Waldo. “The American Scholar”. American Public Addresses 1740 – 1952. A. Craid Baird. McGraw-Hill Book Company, Inc., 1956.

Plato. “Allegory of the Cave”. Plato Republic. Trans. G.M.A. Grube. Indianapolis: Hackett Publishing Company, Inc., 1992.