Thursday, December 07, 2006

Emerson's "Character"

Character
from Essays: Second Series (1844)

The sun set; but set not his hope:
Stars rose; his faith was earlier up:
Fixed on the enormous galaxy,
Deeper and older seemed his eye:
And matched his sufferance sublime
The taciturnity of time.
He spoke, and words more soft than rain
Brought the Age of Gold again:
His action won such reverence sweet,
As hid all measure of the feat.

Work of his hand
He nor commends nor grieves:
Pleads for itself the fact;
As unrepenting Nature leaves
Her every act.
Essay III: Character
I have read that those who listened to Lord Chatham felt that there was something finer in the man, than anything which he said. It has been complained of our brilliant English historian of the French Revolution, that when he has told all his facts about Mirabeau, they do not justify his estimate of his genius. The Gracchi, Agis, Cleomenes, and others of Plutarch's heroes, do not in the record of facts equal their own fame. Sir Philip Sidney, the Earl of Essex, Sir Walter Raleigh, are men of great figure, and of few deeds. We cannot find the smallest part of the personal weight of Washington, in the narrative of his exploits. The authority of the name of Schiller is too great for his books. This inequality of the reputation to the works or the anecdotes, is not accounted for by saying that the reverberation is longer than the thunder-clap; but somewhat resided in these men which begot an expectation that outran all their performance. The largest part of their power was latent. This is that which we call Character, — a reserved force which acts directly by presence, and without means. It is conceived of as a certain undemonstrable force, a Familiar or Genius, by whose impulses the man is guided, but whose counsels he cannot impart; which is company for him, so that such men are often solitary, or if they chance to be social, do not need society, but can entertain themselves very well alone. The purest literary talent appears at one time great, at another time small, but character is of a stellar and undiminishable greatness. What others effect by talent or by eloquence, this man accomplishes by some magnetism. "Half his strength he put not forth." His victories are by demonstration of superiority, and not by crossing of bayonets. He conquers, because his arrival alters the face of affairs. `"O Iole! how did you know that Hercules was a god?" "Because," answered Iole, "I was content the moment my eyes fell on him. When I beheld Theseus, I desired that I might see him offer battle, or at least guide his horses in the chariot-race; but Hercules did not wait for a contest; he conquered whether he stood, or walked, or sat, or whatever thing he did."]' Man, ordinarily a pendant to events, only half attached, and that awkwardly, to the world he lives in, in these examples appears to share the life of things, and to be an expression of the same laws which control the tides and the sun, numbers and quantities.
But to use a more modest illustration, and nearer home, I observe, that in our political elections, where this element, if it appears at all, can only occur in its coarsest form, we sufficiently understand its incomparable rate. The people know that they need in their representative much more than talent, namely, the power to make his talent trusted. They cannot come at their ends by sending to Congress a learned, acute, and fluent speaker, if he be not one, who, before he was appointed by the people to represent them, was appointed by Almighty God to stand for a fact, — invincibly persuaded of that fact in himself, — so that the most confident and the most violent persons learn that here is resistance on which both impudence and terror are wasted, namely, faith in a fact. The men who carry their points do not need to inquire of their constituents what they should say, but are themselves the country which they represent: nowhere are its emotions or opinions so instant and true as in them; nowhere so pure from a selfish infusion. The constituency at home hearkens to their words, watches the color of their cheek, and therein, as in a glass, dresses its own. Our public assemblies are pretty good tests of manly force. Our frank countrymen of the west and south have a taste for character, and like to know whether the New Englander is a substantial man, or whether the hand can pass through him.
The same motive force appears in trade. There are geniuses in trade, as well as in war, or the state, or letters; and the reason why this or that man is fortunate, is not to be told. It lies in the man: that is all anybody can tell you about it. See him, and you will know as easily why he succeeds, as, if you see Napoleon, you would comprehend his fortune. In the new objects we recognize the old game, the habit of fronting the fact, and not dealing with it at second hand, through the perceptions of somebody else. Nature seems to authorize trade, as soon as you see the natural merchant, who appears not so much a private agent, as her factor and Minister of Commerce. His natural probity combines with his insight into the fabric of society, to put him above tricks, and he communicates to all his own faith, that contracts are of no private interpretation. The habit of his mind is a reference to standards of natural equity and public advantage; and he inspires respect, and the wish to deal with him, both for the quiet spirit of honor which attends him, and for the intellectual pastime which the spectacle of so much ability affords. This immensely stretched trade, which makes the capes of the Southern Ocean his wharves, and the Atlantic Sea his familiar port, centres in his brain only; and nobody in the universe can make his place good. In his parlor, I see very well that he has been at hard work this morning, with that knitted brow, and that settled humor, which all his desire to be courteous cannot shake off. I see plainly how many firm acts have been done; how many valiant noes have this day been spoken, when others would have uttered ruinous yeas. I see, with the pride of art, and skill of masterly arithmetic and power of remote combination, the consciousness of being an agent and playfellow of the original laws of the world. He too believes that none can supply him, and that a man must be born to trade, or he cannot learn it.
This virtue draws the mind more, when it appears in action to ends not so mixed. It works with most energy in the smallest companies and in private relations. In all cases, it is an extraordinary and incomputable agent. The excess of physical strength is paralyzed by it. Higher natures overpower lower ones by affecting them with a certain sleep. The faculties are locked up, and offer no resistance. Perhaps that is the universal law. When the high cannot bring up the low to itself, it benumbs it, as man charms down the resistance of the lower animals. Men exert on each other a similar occult power. How often has the influence of a true master realized all the tales of magic! A river of command seemed to run down from his eyes into all those who beheld him, a torrent of strong sad light, like an Ohio or Danube, which pervaded them with his thoughts, and colored all events with the hue of his mind. "What means did you employ?" was the question asked of the wife of Concini, in regard to her treatment of Mary of Medici; and the answer was, "Only that influence which every strong mind has over a weak one." Cannot Caesar in irons shuffle off the irons, and transfer them to the person of Hippo or Thraso the turnkey? Is an iron handcuff so immutable a bond? Suppose a slaver on the coast of Guinea should take on board a gang of negroes, which should contain persons of the stamp of Toussaint L'Ouverture: or, let us fancy, under these swarthy masks he has a gang of Washingtons in chains. When they arrive at Cuba, will the relative order of the ship's company be the same? Is there nothing but rope and iron? Is there no love, no reverence? Is there never a glimpse of right in a poor slave-captain's mind; and cannot these be supposed available to break, or elude, or in any manner overmatch the tension of an inch or two of iron ring?
This is a natural power, like light and heat, and all nature cooperates with it. The reason why we feel one man's presence, and do not feel another's, is as simple as gravity. Truth is the summit of being: justice is the application of it to affairs. All individual natures stand in a scale, according to the purity of this element in them. The will of the pure runs down from them into other natures, as water runs down from a higher into a lower vessel. This natural force is no more to be withstood, than any other natural force. We can drive a stone upward for a moment into the air, but it is yet true that all stones will forever fall; and whatever instances can be quoted of unpunished theft, or of a lie which somebody credited, justice must prevail, and it is the privilege of truth to make itself believed. Character is this moral order seen through the medium of an individual nature. An individual is an encloser. Time and space, liberty and necessity, truth and thought, are left at large no longer. Now, the universe is a close or pound. All things exist in the man tinged with the manners of his soul. With what quality is in him, he infuses all nature that he can reach; nor does he tend to lose himself in vastness, but, at how long a curve soever, all his regards return into his own good at last. He animates all he can, and he sees only what he animates. He encloses the world, as the patriot does his country, as a material basis for his character, and a theatre for action. A healthy soul stands united with the Just and the True, as the magnet arranges itself with the pole, so that he stands to all beholders like a transparent object betwixt them and the sun, and whoso journeys towards the sun, journeys towards that person. He is thus the medium of the highest influence to all who are not on the same level. Thus, men of character are the conscience of the society to which they belong.
The natural measure of this power is the resistance of circumstances. Impure men consider life as it is reflected in opinions, events, and persons. They cannot see the action, until it is done. Yet its moral element pre-existed in the actor, and its quality as right or wrong, it was easy to predict. Everything in nature is bipolar, or has a positive and negative pole. There is a male and a female, a spirit and a fact, a north and a south. Spirit is the positive, the event is the negative. Will is the north, action the south pole. Character may be ranked as having its natural place in the north. It shares the magnetic currents of the system. The feeble souls are drawn to the south or negative pole. They look at the profit or hurt of the action. They never behold a principle until it is lodged in a person. They do not wish to be lovely, but to be loved. The class of character like to hear of their faults: the other class do not like to hear of faults; they worship events; secure to them a fact, a connexion, a certain chain of circumstances, and they will ask no more. The hero sees that the event is ancillary: it must follow him. A given order of events has no power to secure to him the satisfaction which the imagination attaches to it; the soul of goodness escapes from any set of circumstances, whilst prosperity belongs to a certain mind, and will introduce that power and victory which is its natural fruit, into any order of events. No change of circumstances can repair a defect of character. We boast our emancipation from many superstitions; but if we have broken any idols, it is through a transfer of the idolatry. What have I gained, that I no longer immolate a bull to Jove, or to Neptune, or a mouse to Hecate; that I do not tremble before the Eumenides, or the Catholic Purgatory, or the Calvinistic Judgment-day,— if I quake at opinion, the public opinion, as we call it; or at the threat of assault, or contumely, or bad neighbors, or poverty, or mutilation, or at the rumor of revolution, or of murder? If I quake, what matters it what I quake at? Our proper vice takes form in one or another shape, according to the sex, age, or temperament of the person, and, if we are capable of fear, will readily find terrors. The covetousness or the malignity which saddens me, when I ascribe it to society, is my own. I am always environed by myself. On the other part, rectitude is a perpetual victory, celebrated not by cries of joy, but by serenity, which is joy fixed or habitual. It is disgraceful to fly to events for confirmation of our truth and worth. The capitalist does not run every hour to the broker, to coin his advantages into current money of the realm; he is satisfied to read in the quotations of the market, that his stocks have risen. The same transport which the occurrence of the best events in the best order would occasion me, I must learn to taste purer in the perception that my position is every hour meliorated, and does already command those events I desire. That exultation is only to be checked by the foresight of an order of things so excellent, as to throw all our prosperities into the deepest shade.
The face which character wears to me is self-sufficingness. I revere the person who is riches; so that I cannot think of him as alone, or poor, or exiled, or unhappy, or a client, but as perpetual patron, benefactor, and beatified man. Character is centrality, the impossibility of being displaced or overset. A man should give us a sense of mass. Society is frivolous, and shreds its day into scraps, its conversation into ceremonies and escapes. But if I go to see an ingenious man, I shall think myself poorly entertained if he give me nimble pieces of benevolence and etiquette; rather he shall stand stoutly in his place, and let me apprehend, if it were only his resistance; know that I have encountered a new and positive quality; — great refreshment for both of us. It is much, that he does not accept the conventional opinions and practices. That nonconformity will remain a goad and remembrancer, and every inquirer will have to dispose of him, in the first place. There is nothing real or useful that is not a seat of war. Our houses ring with laughter and personal and critical gossip, but it helps little. But the uncivil, unavailable man, who is a problem and a threat to society, whom it cannot let pass in silence, but must either worship or hate, — and to whom all parties feel related, both the leaders of opinion, and the obscure and eccentric, — he helps; he puts America and Europe in the wrong, and destroys the skepticism which says, `man is a doll, let us eat and drink, 'tis the best we can do,' by illuminating the untried and unknown. Acquiescence in the establishment, and appeal to the public, indicate infirm faith, heads which are not clear, and which must see a house built, before they can comprehend the plan of it. The wise man not only leaves out of his thought the many, but leaves out the few. Fountains, fountains, the self-moved, the absorbed, the commander because he is commanded, the assured, the primary,—- they are good; for these announce the instant presence of supreme power.
Our action should rest mathematically on our substance. In nature, there are no false valuations. A pound of water in the ocean-tempest has no more gravity than in a midsummer pond. All things work exactly according to their quality, and according to their quantity; attempt nothing they cannot do, except man only. He has pretension: he wishes and attempts things beyond his force. I read in a book of English memoirs, "Mr. Fox (afterwards Lord Holland) said, he must have the Treasury; he had served up to it, and would have it." — Xenophon and his Ten Thousand were quite equal to what they attempted, and did it; so equal, that it was not suspected to be a grand and inimitable exploit. Yet there stands that fact unrepeated, a high-water-mark in military history. Many have attempted it since, and not been equal to it. It is only on reality, that any power of action can be based. No institution will be better than the institutor. I knew an amiable and accomplished person who undertook a practical reform, yet I was never able to find in him the enterprise of love he took in hand. He adopted it by ear and by the understanding from the books he had been reading. All his action was tentative, a piece of the city carried out into the fields, and was the city still, and no new fact, and could not inspire enthusiasm. Had there been something latent in the man, a terrible undemonstrated genius agitating and embarrassing his demeanor, we had watched for its advent. It is not enough that the intellect should see the evils, and their remedy. We shall still postpone our existence, nor take the ground to which we are entitled, whilst it is only a thought, and not a spirit that incites us. We have not yet served up to it.
These are properties of life, and another trait is the notice of incessant growth. Men should be intelligent and earnest. They must also make us feel, that they have a controlling happy future, opening before them, which sheds a splendor on the passing hour. The hero is misconceived and misreported: he cannot therefore wait to unravel any man's blunders: he is again on his road, adding new powers and honors to his domain, and new claims on your heart, which will bankrupt you, if you have loitered about the old things, and have not kept your relation to him, by adding to your wealth. New actions are the only apologies and explanations of old ones, which the noble can bear to offer or to receive. If your friend has displeased you, you shall not sit down to consider it, for he has already lost all memory of the passage, and has doubled his power to serve you, and, ere you can rise up again, will burden you with blessings.
We have no pleasure in thinking of a benevolence that is only measured by its works. Love is inexhaustible, and if its estate is wasted, its granary emptied, still cheers and enriches, and the man, though he sleep, seems to purify the air, and his house to adorn the landscape and strengthen the laws. People always recognize this difference. We know who is benevolent, by quite other means than the amount of subscription to soup-societies. It is only low merits that can be enumerated. Fear, when your friends say to you what you have done well, and say it through; but when they stand with uncertain timid looks of respect and half-dislike, and must suspend their judgment for years to come, you may begin to hope. Those who live to the future must always appear selfish to those who live to the present. Therefore it was droll in the good Riemer, who has written memoirs of Goethe, to make out a list of his donations and good deeds, as, so many hundred thalers given to Stilling, to Hegel, to Tischbein: a lucrative place found for Professor Voss, a post under the Grand Duke for Herder, a pension for Meyer, two professors recommended to foreign universities, &c. &c. The longest list of specifications of benefit, would look very short. A man is a poor creature, if he is to be measured so. For, all these, of course, are exceptions; and the rule and hodiernal life of a good man is benefaction. The true charity of Goethe is to be inferred from the account he gave Dr. Eckermann, of the way in which he had spent his fortune. "Each bon-mot of mine has cost a purse of gold. Half a million of my own money, the fortune I inherited, my salary, and the large income derived from my writings for fifty years back, have been expended to instruct me in what I now know. I have besides seen," &c.
I own it is but poor chat and gossip to go to enumerate traits of this simple and rapid power, and we are painting the lightning with charcoal; but in these long nights and vacations, I like to console myself so. Nothing but itself can copy it. A word warm from the heart enriches me. I surrender at discretion. How death-cold is literary genius before this fire of life! These are the touches that reanimate my heavy soul, and give it eyes to pierce the dark of nature. I find, where I thought myself poor, there was I most rich. Thence comes a new intellectual exaltation, to be again rebuked by some new exhibition of character. Strange alternation of attraction and repulsion! Character repudiates intellect, yet excites it; and character passes into thought, is published so, and then is ashamed before new flashes of moral worth.
Character is nature in the highest form. It is of no use to ape it, or to contend with it. Somewhat is possible of resistance, and of persistence, and of creation, to this power, which will foil all emulation.
This masterpiece is best where no hands but nature's have been laid on it. Care is taken that the greatly-destined shall slip up into life in the shade, with no thousand-eyed Athens to watch and blazon every new thought, every blushing emotion of young genius. Two persons lately, — very young children of the most high God, — have given me occasion for thought. When I explored the source of their sanctity, and charm for the imagination, it seemed as if each answered, `From my non-conformity: I never listened to your people's law, or to what they call their gospel, and wasted my time. I was content with the simple rural poverty of my own: hence this sweetness: my work never reminds you of that; — is pure of that.' And nature advertises me in such persons, that, in democratic America, she will not be democratized. How cloistered and constitutionally sequestered from the market and from scandal! It was only this morning, that I sent away some wild flowers of these wood-gods. They are a relief from literature, — these fresh draughts from the sources of thought and sentiment; as we read, in an age of polish and criticism, the first lines of written prose and verse of a nation. How captivating is their devotion to their favorite books, whether Aeschylus, Dante, Shakspeare, or Scott, as feeling that they have a stake in that book: who touches that, touches them; — and especially the total solitude of the critic, the Patmos of thought from which he writes, in unconsciousness of any eyes that shall ever read this writing. Could they dream on still, as angels, and not wake to comparisons, and to be flattered! Yet some natures are too good to be spoiled by praise, and wherever the vein of thought reaches down into the profound, there is no danger from vanity. Solemn friends will warn them of the danger of the head's being turned by the flourish of trumpets, but they can afford to smile. I remember the indignation of an eloquent Methodist at the kind admonitions of a Doctor of Divinity,— `My friend, a man can neither be praised nor insulted.' But forgive the counsels; they are very natural. I remember the thought which occurred to me when some ingenious and spiritual foreigners came to America, was, Have you been victimized in being brought hither? — or, prior to that, answer me this, `Are you victimizable?'
As I have said, nature keeps these sovereignties in her own hands, and however pertly our sermons and disciplines would divide some share of credit, and teach that the laws fashion the citizen, she goes her own gait, and puts the wisest in the wrong. She makes very light of gospels and prophets, as one who has a great many more to produce, and no excess of time to spare on any one. There is a class of men, individuals of which appear at long intervals, so eminently endowed with insight and virtue, that they have been unanimously saluted as divine, and who seem to be an accumulation of that power we consider. Divine persons are character born, or, to borrow a phrase from Napoleon, they are victory organized. They are usually received with ill-will, because they are new, and because they set a bound to the exaggeration that has been made of the personality of the last divine person. Nature never rhymes her children, nor makes two men alike. When we see a great man, we fancy a resemblance to some historical person, and predict the sequel of his character and fortune, a result which he is sure to disappoint. None will ever solve the problem of his character according to our prejudice, but only in his own high unprecedented way. Character wants room; must not be crowded on by persons, nor be judged from glimpses got in the press of affairs or on few occasions. It needs perspective, as a great building. It may not, probably does not, form relations rapidly; and we should not require rash explanation, either on the popular ethics, or on our own, of its action.
I look on Sculpture as history. I do not think the Apollo and the Jove impossible in flesh and blood. Every trait which the artist recorded in stone, he had seen in life, and better than his copy. We have seen many counterfeits, but we are born believers in great men. How easily we read in old books, when men were few, of the smallest action of the patriarchs. We require that a man should be so large and columnar in the landscape, that it should deserve to be recorded, that he arose, and girded up his loins, and departed to such a place. The most credible pictures are those of majestic men who prevailed at their entrance, and convinced the senses; as happened to the eastern magian who was sent to test the merits of Zertusht or Zoroaster. When the Yunani sage arrived at Balkh, the Persians tell us, Gushtasp appointed a day on which the Mobeds of every country should assemble, and a golden chair was placed for the Yunani sage. Then the beloved of Yezdam, the prophet Zertusht, advanced into the midst of the assembly. The Yunani sage, on seeing that chief, said, "This form and this gait cannot lie, and nothing but truth can proceed from them." Plato said, it was impossible not to believe in the children of the gods, "though they should speak without probable or necessary arguments." I should think myself very unhappy in my associates, if I could not credit the best things in history. "John Bradshaw," says Milton, "appears like a consul, from whom the fasces are not to depart with the year; so that not on the tribunal only, but throughout his life, you would regard him as sitting in judgment upon kings." I find it more credible, since it is anterior information, that one man should know heaven, as the Chinese say, than that so many men should know the world. "The virtuous prince confronts the gods, without any misgiving. He waits a hundred ages till a sage comes, and does not doubt. He who confronts the gods, without any misgiving, knows heaven; he who waits a hundred ages until a sage comes, without doubting, knows men. Hence the virtuous prince moves, and for ages shows empire the way." But there is no need to seek remote examples. He is a dull observer whose experience has not taught him the reality and force of magic, as well as of chemistry. The coldest precisian cannot go abroad without encountering inexplicable influences. One man fastens an eye on him, and the graves of the memory render up their dead; the secrets that make him wretched either to keep or to betray, must be yielded; — another, and he cannot speak, and the bones of his body seem to lose their cartilages; the entrance of a friend adds grace, boldness, and eloquence to him; and there are persons, he cannot choose but remember, who gave a transcendant expansion to his thought, and kindled another life in his bosom.
What is so excellent as strict relations of amity, when they spring from this deep root? The sufficient reply to the skeptic, who doubts the power and the furniture of man, is in that possibility of joyful intercourse with persons, which makes the faith and practice of all reasonable men. I know nothing which life has to offer so satisfying as the profound good understanding, which can subsist, after much exchange of good offices, between two virtuous men, each of whom is sure of himself, and sure of his friend. It is a happiness which postpones all other gratifications, and makes politics, and commerce, and churches, cheap. For, when men shall meet as they ought, each a benefactor, a shower of stars, clothed with thoughts, with deeds, with accomplishments, it should be the festival of nature which all things announce. Of such friendship, love in the sexes is the first symbol, as all other things are symbols of love. Those relations to the best men, which, at one time, we reckoned the romances of youth, become, in the progress of the character, the most solid enjoyment.
If it were possible to live in right relations with men! — if we could abstain from asking anything of them, from asking their praise, or help, or pity, and content us with compelling them through the virtue of the eldest laws! Could we not deal with a few persons, — with one person, — after the unwritten statutes, and make an experiment of their efficacy? Could we not pay our friend the compliment of truth, of silence, of forbearing? Need we be so eager to seek him? If we are related, we shall meet. It was a tradition of the ancient world, that no metamorphosis could hide a god from a god; and there is a Greek verse which runs,
"The Gods are to each other not unknown."
Friends also follow the laws of divine necessity; they gravitate to each other, and cannot otherwise: —
When each the other shall avoid, 
Shall each by each be most enjoyed.
Their relation is not made, but allowed. The gods must seat themselves without seneschal in our Olympus, and as they can instal themselves by seniority divine. Society is spoiled, if pains are taken, if the associates are brought a mile to meet. And if it be not society, it is a mischievous, low, degrading jangle, though made up of the best. All the greatness of each is kept back, and every foible in painful activity, as if the Olympians should meet to exchange snuff-boxes.
Life goes headlong. We chase some flying scheme, or we are hunted by some fear or command behind us. But if suddenly we encounter a friend, we pause; our heat and hurry look foolish enough; now pause, now possession, is required, and the power to swell the moment from the resources of the heart. The moment is all, in all noble relations.
A divine person is the prophecy of the mind; a friend is the hope of the heart. Our beatitude waits for the fulfilment of these two in one. The ages are opening this moral force. All force is the shadow or symbol of that. Poetry is joyful and strong, as it draws its inspiration thence. Men write their names on the world, as they are filled with this. History has been mean; our nations have been mobs; we have never seen a man: that divine form we do not yet know, but only the dream and prophecy of such: we do not know the majestic manners which belong to him, which appease and exalt the beholder. We shall one day see that the most private is the most public energy, that quality atones for quantity, and grandeur of character acts in the dark, and succors them who never saw it. What greatness has yet appeared, is beginnings and encouragements to us in this direction. The history of those gods and saints which the world has written, and then worshipped, are documents of character. The ages have exulted in the manners of a youth who owed nothing to fortune, and who was hanged at the Tyburn of his nation, who, by the pure quality of his nature, shed an epic splendor around the facts of his death, which has transfigured every particular into an universal symbol for the eyes of mankind. This great defeat is hitherto our highest fact. But the mind requires a victory to the senses, a force of character which will convert judge, jury, soldier, and king; which will rule animal and mineral virtues, and blend with the courses of sap, of rivers, of winds, of stars, and of moral agents.
If we cannot attain at a bound to these grandeurs, at least, let us do them homage. In society, high advantages are set down to the possessor, as disadvantages. It requires the more wariness in our private estimates. I do not forgive in my friends the failure to know a fine character, and to entertain it with thankful hospitality. When, at last, that which we have always longed for, is arrived, and shines on us with glad rays out of that far celestial land, then to be coarse, then to be critical, and treat such a visitant with the jabber and suspicion of the streets, argues a vulgarity that seems to shut the doors of heaven. This is confusion, this the right insanity, when the soul no longer knows its own, nor where its allegiance, its religion, are due. Is there any religion but this, to know, that, wherever in the wide desert of being, the holy sentiment we cherish has opened into a flower, it blooms for me? if none sees it, I see it; I am aware, if I alone, of the greatness of the fact. Whilst it blooms, I will keep sabbath or holy time, and suspend my gloom, and my folly and jokes. Nature is indulged by the presence of this guest. There are many eyes that can detect and honor the prudent and household virtues; there are many that can discern Genius on his starry track, though the mob is incapable; but when that love which is all-suffering, all-abstaining, all-aspiring, which has vowed to itself, that it will be a wretch and also a fool in this world, sooner than soil its white hands by any compliances, comes into our streets and houses, — only the pure and aspiring can know its face, and the only compliment they can pay it, is to own it.

4 comments:

Jessi Sheava said...

Jessi Sheava
Per.2
Advanced American Lit
Jan. 28, 2007

Character

In Emersons essay on "Character," he defines character as a reserved force which acts directly by presence, and without means. To me, this means a subtle force that appears itself in the present but doesn't have a definition, nor does it need to be defined. Values people have, guide them to become their own character. In parts of his essay I agree completely with his reasoning and logic, other parts are little more faint.

In trade there are "geniuses," ones that know everything there is to know about it. These geniuses are not only geniuses in trade but also in war and in state.The reason this person is so fortunate is not because they "got lucky" but because their character got them to the point of being extremely fortunate and intelligent. Character plays a huge role in ones profression. If your personality is laid back, chances are you won't push to the top. You will accept and be comfortable with your average position, but if you have an endeavoring personality you will strive to be the greatest and not stop until you reach your goal. It's all in ones character.

Physical traits are non-existant compared to character. Ones character should be so overwhelming to ones outer appearance that the outer appearance can not even be visible. You could look like King Kong, but your character far surpasses any other that the fact that you look like King Kong will not even register in peoples minds. All they will see is your gleaming personality.

In nature, if you water a plant it will grow. This is the same for character. The reason you can feel a persons force and not anothers is because the person in whom you're feeling the force has intimidated you into following their ways, they have used their character to draw you in and then do whatever they please to you, this could be good or bad. Character is a moral statement of ones self and their values. Every person, when they were brought up as a child learned certain traits and characteristics from whoever raised them. The true characteristics of a child may have been tweeked while growing up to "fit in" with the crowd or to gain their parents appreciation. This is sort of like putting miracle grow into the pot to make the flower grow faster. If you allow the flower to take its time and naturally grow into its own, you will enjoy it more.

A person can use their gifts to help or educate people, but by the end of the day, all they have left is their character. People of character will "infect" others with their "goodness" and make a difference in society. They will become more than just an unrecognizable person.

People with little character see other opinions, events, and other people. They don't see what is actually done, the truth. According to Emerson, everything is bi-polar. Everything has an
opposite. People with little character are pessimistic beings. They see everything under a dull
light. They don't look to the positive side of things. They have an "I won't believe it until I see it attitude." They also have little faith in the unknown. Some are selfish, and don't wish to love but be loved. Character rich people love to hear constructive cristism as opposed to character
lacking people who don't so much.

Emerson says character is centrality. If you have character you should rest assured that
noone is going to be able to overstep or defeat you. A man gives off a sense of ownership. For example, a man with character will be looked at as a pitbull behind a fence with a sign that says beware of dog. Noone is going to try to overstep you unless they want some serious implications
to result. Character rich people are firmly based in what they stand for and what they believe
in. People that want to get in their way will learn otherwise. Emerson says that if he were to
meet an ingenious man and he fell short of entertaining him, it would be a waste of character.

Men should be smart, excited for the future, and not look to the past, but delight in all
they've accomplished. Your hero is your personality still getting richer by achieving and experie-
ncing new things. New actions are the only way to make up for the old ones. You must fill in
what you have left out. If someone has displeased you, dont wait it out. Take your concerns to
them immediatley and then they will respect you for it.

Emerson speaks of divine people. He says that they are a class of men, individuals who
appear at long intervals, so eminently endowed with insight and virtue that they are saluted as
divine. They are character born. No two men are alike, so when a great man comes along
everyones first reaction is to compare him to a great historical figure, like Lincoln. As we all
know, noone can compare to the president Abraham Lincoln, so that person disappoints. That's
why noone should compare anyone to anyone because everyones personality and their
character are completly different. Noone can match up to another. Noone will see that person
as good as Lincoln except himself. Everyone believes their character is worthy of recognition.

People are easily awe striken by some beautiful person, but character is what people
should really be seeing. If the day comes when men will meet together with thoughts, deeds, and
accomplishments and share them, the world will be so much better. I agree with Emerson for the
most part and think he is trying to get across a good message. The mind is an incredible thing we
have, we can do whatever we want with our lives and we can always build up our character to be
as strong as we want it to be. Emerson said that the builder is always better than the building.

What you make of your life is your decision, but character will be your real test. Emerson's last
words in his essay were: "only the pure and aspiring can know it's face, and the only compliment
they can pay it, is to own it."

Anne harrington said...

Jessi, I would have to dissagree on the part where you said:"All they will see is your gleaming personality" People may like to thik that is what people see in eachother but they dont people judge people by the apperance first then personality, That is why so meny people are miss Judged. But other then that I understood your essay.

Heather Huey said...

Heather Huey
Period 7
Advanced American Lit

The character of a man, according to a very scientific-sounding Emerson, is a “reserved force which acts directly by presence, and without means.” A man is bound to his character, just as he is bound to his body. This character guides his every impulse, and influences his every decision.

As he judges the professions of various men, Emerson concludes: The purest literary talents, whether at a high or low point in their career, still posses a character that is nothing less than great. It is not necessary for men like Hercules to wait for a battle, for his presence alone has determined the outcome. As in politics, the “men who carry their points” must not inquire of what to say, for where they are from says it more loudly than the most eloquent type of speech ever could. The proud tradesman also falls into this category of men with character; His sense of his “intellectual pastime...inspires respect” and he knows that surely no one can supply him, for it is impossible to learn the trade without being born into it, as he surely was. By simply being who they are, these men posses a great amount of character that does not need the influence of action to display its various layers of moral fiber.

The variances of one’s character posses certain distinctive traits, with differences parallel to those of the north and south, or of spirit and fact. Men who embrace their circumstances and are conscience of the society of which they inhabit, are “united with the Just and True” and will be aligned with the north, where character finds it’s natural place.

On the opposite side, leaning towards the south, we find men of ill-will and impurities that reflect upon their character, or lack of it. They consider life to be reflected in opinions, events, and persons. In order for the consequences of actions to be known, they must first see the action. This group of weak men tends to rely on the facts, and they will “never behold a principle until it is lodged in a person.”

Of course, character is able to transcend these poles by various degrees. But a man’s character is something that has been molded into him from a very early age, and a change in his circumstances cannot repair a defect in his character.

In nature, you will never see a frog attempting to fly, nor will you see a fish walking about. Man is the only presence upon earth that challenges his nature; it is his natural drive to “attempt things beyond his force.” He is capable of doing so, but only if he is able to understand the reality of his aspiration. Emerson says, “It is only on reality, that any power of action can be based. No institution will be better than the institutor.” Intelligence is not enough to understand a foreign situation, the actualities must be known.

Emerson appropriately remarks: “Character repudiates intellect, yet excites it; and character passes into thought, is published so, and then is ashamed before new flashes of moral worth.”

It is useless, in many cases, for man to try to contend with character, for character is nature in its highest form which is portrayed through humans. It is true something is best when no one but nature has laid hands on it.

There is a special class of men whom display such a rare voice, that at first they are scorned. It is usually till after they have died does there fame posthumously precede them. These men that appear to be a “victory organized”, come along at random, spaced-out intervals, and challenge the ideas of the previous “victor” before them. Once the connection is made, other men might try to predict the latest “victor’s” outcome, comparing him to the previous ones before him. Emerson says this is foolish: “Nature never rhymes her children, nor makes two men alike.”

As in character, friendship follows the laws of divine necessity:

“It is a happiness (of friendship) which postpones all other gratifications, and makes politics, and commerce, and churches, cheap.”

Between two virtuous men exists a profound good understanding of each other and themselves. Nature does not make these relations, but allows them. It is fate though that friends meet. They tend to gravitate towards each other, and cannot otherwise, due to the sameness in character and will.

In the comparison of the divine person and the friend, Emerson states:

“A divine person is the prophecy of the mind; a friend is the hope of the heart.”
It is Emerson’s dream that these two people could one day become one. In doing such, that will bring about the union of many other things, such as quality and quantity. Exuberant acts of character will be hidden, and society will realize the most private acts of energy have the most influence. In order to guide us, Emerson suggest the “history of those gods and saints which the world has written, and then worshipped, (these are) the documents of character.”

The most important component of friendship is love. Although many claim to love, nature is the only true judge of their character.

“…but when that love which is all-suffering, all-abstaining, all-aspiring, which has vowed to itself, that it will be a wretch and also a fool in this world, sooner than soil its white hands by any compliances, comes into our streets and house, - only the pure and aspiring can know its face, and the only compliment they can pay it, is to own it.”

Near the end of his essay, Emerson’s tone seems hopeful, as if he knows after all muck and the mire, the “glad rays out of that far celestial land” will be on their way soon.

Marina Jaschek said...

Heather, your essay is clear, consise, and well-worded. It is full of powerful statements like
"Intelligence is not enough to understand a foreign situation, the actualities must be known." Almost completely error-free, your essay was easy to read and was an accurate and informative representation of Emerson's work.