2.1 The american conservation movement  (Page 3/6)

The transcendental movement

It is beyond the scope of this text to analyze in great depth the basis of the transcendental movement in America. It arose in the 1830s in reaction to the general state of culture and society, increasing urbanism, and the rigidity of organized religions of the time. It professed a way of thinking in which the individual’s unique relationship to their surroundings was valued over conformity and unreflective habits of living. But however philosophical its aims and ethereal its goals, transcendentalism had a profound connection to the natural environment; indeed, it is difficult to understand without reference to human-environmental interactions and a re-envisioning of the social contract of humanity with nature. Such were conditions at the time that transcendentalism resonated with an increasingly literate society, and became a major force in the further development of conservation as an accepted part of the American experience.

The acknowledged leader of the transcendental movement was Ralph Waldo Emerson (1803-1882). In his seminal essay Nature (1836), Emerson sets the tone for a new way of envisioning our relation to the natural world:

To speak truly, few adult persons can see nature. Most persons do not see the sun. At least they have a very superficial seeing. The sun illuminates only the eye of the man, but shines into the eye and the heart of the child. The lover of nature is he whose inward and outward senses are still truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood. His intercourse with heaven and earth, becomes part of his daily food. In the presence of nature, a wild delight runs through the man, in spite of real sorrows. Nature says, -- he is my creature, and maugre all his impertinent griefs, he shall be glad with me. Not the sun or the summer alone, but every hour and season yields its tribute of delight; for every hour and change corresponds to and authorizes a different state of the mind, from breathless noon to grimmest midnight. Nature is a setting that fits equally well a comic or a mourning piece. In good health, the air is a cordial of incredible virtue. Crossing a bare common, in snow puddles, at twilight, under a clouded sky, without having in my thoughts any occurrence of special good fortune, I have enjoyed a 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 so ever of life, is always a child. In the woods, is perpetual youth. Within these plantations of God, a decorum and sanctity reign, a perennial festival is dressed, and the guest sees not how he should tire of them in a thousand years. In the woods, we return to reason and faith. There I feel that nothing can befall me in life, -- no disgrace, no calamity, (leaving me my eyes,) which nature cannot repair. Standing on the bare ground, -- my head bathed by the blithe air, and uplifted into infinite space, -- all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God. The name of the nearest friend sounds then foreign and accidental: to be brothers, to be acquaintances, -- master or servant, is then a trifle and a disturbance. I am the lover of uncontained and immortal beauty. In the wilderness, I find something more dear and connate than in streets or villages. In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature. ( Emerson, 1836 ).