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Nature - Ralph Waldo Emerson · Philosophy Library

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  Speaker 1: Chapter one. To go into solitude, a man needs to
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  Speaker 1: retire as much from his chamber as from society. I
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  Speaker 1: am not solitary whilst I read and write, though nobody
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  Speaker 1: is with me. But if a man would be alone,
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  Speaker 1: let him look at the stars. The rays that come
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  Speaker 1: from those heavenly worlds will separate between him and what
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  Speaker 1: he touches. One might think the atmosphere was made transparent
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  Speaker 1: with this design, to give man in the heavenly bodies
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  Speaker 1: the perpetual presence of the sublime seen in the streets
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  Speaker 1: of cities. How great they are. If the stars should
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  Speaker 1: appear one night in a thousand years, how would men
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  Speaker 1: believe and adore and preserve for many generations the remembrance
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  Speaker 1: of the City of God which had been shown. But
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  Speaker 1: every night come out these envoys of beauty and light
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  Speaker 1: the universe with their admonishing smile. The stars awaken a
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  Speaker 1: certain reverence because, though always present, they are inaccessible. But
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  Speaker 1: all natural objects make a kindred impression when the mind
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  Speaker 1: is open to their influence. Nature never wears a mean appearance.
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  Speaker 1: Neither does the wisest man extort her secret and lose
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  Speaker 1: his curiosity by finding out all her perfection. Nature never
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  Speaker 1: became a toy to a wise spirit. The flowers, the animals,
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  Speaker 1: the mountains reflected the wisdom of his best hour as
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  Speaker 1: much as they had delighted the simplicity of his childhood.
• 2:01
  Speaker 1: When we speak of nature in this manner, we have
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  Speaker 1: a distinct but most poetical sense and mind. We mean
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  Speaker 1: the integrity of impression made by manifold natural objects. It
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  Speaker 1: is this which distinguishes the stick of timber of the
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  Speaker 1: woodcutter from the tree of the poet. The charming landscape
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  Speaker 1: which I saw this morning is indubitably made up of
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  Speaker 1: some twenty or thirty farms. Miller owns this field, locke that,
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  Speaker 1: and manning the woodland beyond, but none of them owns
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  Speaker 1: the landscape. There is a property in the horizon which
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  Speaker 1: no man has, but he whose eye can integrate all
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  Speaker 1: the parts, that is the poet. This is the best
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  Speaker 1: part of these men's farms. But to this their warranty
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  Speaker 1: deeds give no title to speak. Truly, few adult persons
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  Speaker 1: can see nature. Most persons do not see the sun.
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  Speaker 1: At least they have a very superficial scene. The sun
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  Speaker 1: illuminates only the eye of the man, but shines into
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  Speaker 1: the eye and the heart of the child. The lover
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  Speaker 1: of nature is he whose inward and outward senses are
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  Speaker 1: still truly adjusted to each other, who has retained the
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  Speaker 1: spirit of infancy even into the era of manhood. His
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  Speaker 1: intercourse with heaven and Earth becomes part of his daily food.
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  Speaker 1: In the presence of nature, a wild delight runs through
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  Speaker 1: the man. In spite of real sorrows, Nature says, he
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  Speaker 1: is my creature, and maugre all his impertinent griefs. He
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  Speaker 1: shall be glad with me, not the sun or the
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  Speaker 1: summer alone. But every hour and season yields its tribute
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  Speaker 1: of delight, for every hour and change corresponds to and
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  Speaker 1: authorizes a different state of the mind, from breathless noon
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  Speaker 1: to grimaced midnight. Nature is a setting that fits equally
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  Speaker 1: well a comic or a morning piece. In good health,
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  Speaker 1: the air is a cordial of incredible virtue, crossing a
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  Speaker 1: bare common in snow puddles at twilight under a clouded sky.
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  Speaker 1: Without having in my thoughts any occurrence of special good fortune,
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  Speaker 1: I have enjoyed a perfect exhilaration. I am glad to
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  Speaker 1: the brink of fear in the woods too. A man
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  Speaker 1: casts off his years as the snake is slough, and
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  Speaker 1: at what period soever of life is always a child?
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  Speaker 1: In the woods is perpetual youth. Within these plantations of God,
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  Speaker 1: a decorum and sanctity reign. A perennial festival is dressed,
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  Speaker 1: and the guest sees not how he should tire of
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  Speaker 1: them in a thousand years. In the woods we return
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  Speaker 1: to reason and faith. There I feel that nothing can
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  Speaker 1: befall me in life, no disgrace, no calamity, leaving me
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  Speaker 1: my eyes which nature cannot repair. Standing on the bare ground,
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  Speaker 1: my head bathed by the blithe air, and uplifted into
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  Speaker 1: infinite space, all mean egotism vanishes. I become a transparent eyeball.
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  Speaker 1: I am nothing. I see all the currents of the
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  Speaker 1: universal being circulate through me. I am part or particle
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  Speaker 1: of God. The name of the nearest Friend sounds then
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  Speaker 1: foreign and accidental. To be brothers, to be acquaintances, master,
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  Speaker 1: or servant is then a trifle and a disturbance. I
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  Speaker 1: am the lover of uncontained and immortal beauty. In the wilderness,
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  Speaker 1: I find something more dear and kannate than in streets
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  Speaker 1: or villages. In the tranquill landscape, and especially in the
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  Speaker 1: distant line of the horizon man beholds somewhat as beautiful
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  Speaker 1: as his own nature. The greatest delight which the fields
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  Speaker 1: and woods minister is the suggestion of an occult relation
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  Speaker 1: between man and the vegetable. I am not alone and unacknowledged.
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  Speaker 1: They nod to me, and I to them. The waving
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  Speaker 1: of the bows in the storm is new to me
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  Speaker 1: and old. It takes me by surprise, and yet is
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  Speaker 1: not unknown. Its effect is like that of a higher
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  Speaker 1: thought or a better emotion, coming over me when I
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  Speaker 1: deemed I was thinking justly or doing right. Yet it
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  Speaker 1: is certain that the power to produce this delight does
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  Speaker 1: not reside in nature, but in man, or in a
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  Speaker 1: harmony of both. It is necessary to use these pleasures
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  Speaker 1: with great temperance, for nature is not always tricked in
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  Speaker 1: holiday attire. But the same scene which yesterday breathed perfume
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  Speaker 1: and glittered, as for the frolic of the nymphs, is
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  Speaker 1: overspread with melancholy today. Nature always wears the colors of
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  Speaker 1: the spirit. To a man laboring under calamity the heat
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  Speaker 1: of his own fire hath sadness in it, then there
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  Speaker 1: is a kind of contempt of the landscape felt by
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  Speaker 1: him who has just lost by death a dear friend.
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  Speaker 1: The sky is less grand as it shuts down over
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  Speaker 1: less worth in the population end of Chapter one.
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  Speaker 2: Chapter two commodity. Whoever considers the final cause of the world,
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  Speaker 2: will discern a multitude of uses that result. They all
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  Speaker 2: admit of being thrown into one of the following classes commodity, beauty, language,
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  Speaker 2: and discipline. Under the general name of commodity, I rank
• 9:14
  Speaker 2: all those advantages which our senses owe to nature. This,
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  Speaker 2: of course, is a benefit which is temporary and mediate,
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  Speaker 2: not ultimate, like its service to the soul. Yet although low,
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  Speaker 2: it is perfect in its kind, and is the only
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  Speaker 2: use of nature which all men apprehend. The misery of
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  Speaker 2: man appears like childish petulance when we explore the steady
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  Speaker 2: and prodigal provision that has been made for his support
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  Speaker 2: and delight on this green ball which floats in through
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  Speaker 2: the heavens. What angels invented these splendid ornaments, these rich conveniences,
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  Speaker 2: This ocean of air above, this ocean of water, beneath,
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  Speaker 2: this firmament of earth, between, this zodiac of lights, this
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  Speaker 2: tint of dropping clouds, this striped coat of climates, this
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  Speaker 2: fourfold year. Beasts, fire, water, stones, and corn serve him.
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  Speaker 2: The field is at once his floor, his work yard,
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  Speaker 2: his playground, his garden, and his bed. More servants weigh
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  Speaker 2: on man than he'll take notice of nature in its ministry.
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  Speaker 2: To man is not only the material, but is also
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  Speaker 2: the process and the result. All the parts incessantly work
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  Speaker 2: into each other's hands for the profit of man. The
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  Speaker 2: wind sows the seed, The sun evaporates the sea. The
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  Speaker 2: wind blows the vapor to the field. The ice on
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  Speaker 2: the other side of the planet condenses rain on this
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  Speaker 2: the rain feeds the plant, the plant feeds the animal,
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  Speaker 2: and thus the endless circulations of the divine charity nourish man.
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  Speaker 2: The useful arts are reproductions or new combinations by the
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  Speaker 2: wit of man of the same natural benefactors. He no
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  Speaker 2: longer waits for favoring gales, but by means of steam
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  Speaker 2: he realizes the fable of Yolus's bag, and carries the
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  Speaker 2: two and thirty winds in the boiler to diminish friction.
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  Speaker 2: He paves the road with iron bars, and mounting a
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  Speaker 2: coach with a shipload of men, animals, and merchandise behind him,
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  Speaker 2: he darts through the country from town to town, like
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  Speaker 2: an eagle or a swallow through the air. By the
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  Speaker 2: aggregate of these aids, how is the face of the
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  Speaker 2: world changed from the era of Noah to that of Napoleon.
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  Speaker 2: The private poor man had cities, ships, canals, bridges built
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  Speaker 2: for him. He goes to the post office, and the
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  Speaker 2: human race run on his errands. To the bookshop, and
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  Speaker 2: the human race read and write of all that happens
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  Speaker 2: for him, to the court house, and nations repair his wrongs.
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  Speaker 2: He sets his house upon the road, and the human
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  Speaker 2: race go forth every morning and shovel out the snow
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  Speaker 2: and cut a path for him. But there is no
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  Speaker 2: need of specifying particulars in this class of uses. The
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  Speaker 2: catalog is endless, and the example so obvious, that I
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  Speaker 2: shall leave them to the reader's reflection, with the general
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  Speaker 2: remark that this mercenary benefit is one which has respect
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  Speaker 2: to a farther good. A man is fed, not that
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  Speaker 2: he may be fed, but that he may work. End
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  Speaker 2: of Chapter two, Chapter three. Beauty, a nobler want of
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  Speaker 2: man is served by nature, namely the love of beauty.
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  Speaker 2: The ancient Greeks call the world cosmos beauty. Such is
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  Speaker 2: the constitution of all things, or such the plastic power
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  Speaker 2: of the human eye, that the primary forms as the sky,
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  Speaker 2: the mountain, the tree, the animal gives delight in and
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  Speaker 2: for themselves, a pleasure arising from outline, color, motion, and grouping.
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  Speaker 2: This seems partly owing to the eye itself. The eye
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  Speaker 2: is the best of artists. By the mutual action of
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  Speaker 2: its structure and of the laws of light, perspective is
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  Speaker 2: produced which integrates every mass of objects, of what characters soever,
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  Speaker 2: into a well colored and shaded globe, so that where
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  Speaker 2: the particular objects are mean and unaffecting, the landscape which
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  Speaker 2: they compose is round and symmetrical. And as the eye
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  Speaker 2: is the best composer, so light is the first of painters.
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  Speaker 2: There is no object so foul that intense light will
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  Speaker 2: not make beautiful. And the stimulus it affords, the sense
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  Speaker 2: and the sort of infinitude which it hath, like space
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  Speaker 2: and time, make all matter gay. Even the corpse has
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  Speaker 2: its own beauty. But besides this general grace diffused over nature,
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  Speaker 2: almost all individual forms are agreeable to the eye, as
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  Speaker 2: is proved by our endless imitations of some of them,
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  Speaker 2: as the acorn, the grape, the pine cone, the wheat, ear,
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  Speaker 2: the egg, the wings and forms of most birds, the
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  Speaker 2: lion's claw, the serpent, the butterfly, seashells, flames, clouds, buds, leaves,
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  Speaker 2: and the forms of many trees as the palm. For
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  Speaker 2: better consideration, we may distribute the aspects of beauty in
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  Speaker 2: the threefold manner. One First, the simple perception of natural
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  Speaker 2: forms is a light. The influence of the forms and
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  Speaker 2: actions in nature is so needful to man that, in
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  Speaker 2: its low its functions, it seems to lie on the
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  Speaker 2: confines of commodity and beauty. To the body and mind,
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  Speaker 2: which have been cramped by noxious work or company, nature
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  Speaker 2: is medicinal and restores their tone. The tradesmen the attorney
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  Speaker 2: comes out of the din and craft of the street,
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  Speaker 2: and sees the sky in the woods, and is a
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  Speaker 2: man again. In their eternal calm he finds himself. The
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  Speaker 2: health of the eye seems to demand the horizon. We
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  Speaker 2: are never tired so long as we can see far enough.
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  Speaker 2: But in other hours nature satisfies by its loveliness, and
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  Speaker 2: without any mixture of corporeal benefit. I see the spectacle
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  Speaker 2: of mourning from the hill top over against my house,
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  Speaker 2: from daybreak to sunrise with emotions which an angel might cheer.
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  Speaker 2: The long, slender bars of cloud float like fishes in
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  Speaker 2: the sea of crimson light from the earth. As ashore,
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  Speaker 2: I look out into that silent sea. I seem to
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  Speaker 2: partake its rapid transformations. The active enchantment reaches my dust,
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  Speaker 2: and I dilate and conspire with the morning wind. How
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  Speaker 2: does nature deify us with a few and cheap elements?
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  Speaker 2: Give me health and a day, and I will make
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  Speaker 2: the pomp of emperors ridiculous. The dawn is my assyria,
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  Speaker 2: the sunset and moonrise my paphos and unimaginable realms of
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  Speaker 2: fairy broad noon shall be my england of the senses
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  Speaker 2: and the understanding. The night shall be my Germany, of
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  Speaker 2: mystic philosophy and dreams. Not less excellent except for our
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  Speaker 2: less susceptibility. In the afternoon was the charm last evening
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  Speaker 2: of a January sunset. The western clouds divided, and some
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  Speaker 2: divided themselves into pink flakes, modulated with tints of unspeakable softness,
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  Speaker 2: and the air had so much life and sweetness that
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  Speaker 2: it was a pain to come within doors. What was
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  Speaker 2: it that nature would say? Was there no meaning in
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  Speaker 2: the live repose of the valley behind the mill, and
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  Speaker 2: which Homer or Shakespeare could not reform for me. In words,
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  Speaker 2: the leafless trees became spires of flame in the sunset,
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  Speaker 2: but the blue east for their background, and the stars
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  Speaker 2: of the dead calluses of flowers, and every withered stem
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  Speaker 2: and stabble rhymed with frost contribute something to the mute music.
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  Speaker 2: The inhabitants of cities suppose that the country landscape is
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  Speaker 2: pleasant only half the year. I please myself with the
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  Speaker 2: graces of the winter scenery, and believe that we are
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  Speaker 2: as much touched by it as by the genial influences
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  Speaker 2: of summer. To the attentive eye, each moment of the
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  Speaker 2: year has its own beauty, and in the same field
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  Speaker 2: that beholds every hour a picture which was never seen before,
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  Speaker 2: and which shall never be seen again. The heavens change
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  Speaker 2: every moment and reflect their glory or gloom on the
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  Speaker 2: plains beneath. The state of the crop and the surrounding
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  Speaker 2: farms alters the expression of the earth from week to week.
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  Speaker 2: The succession of native plants in the passes and roadsides,
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  Speaker 2: which make the silent clock by which time tells the
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  Speaker 2: summer hours, will make even the divisions of the day
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  Speaker 2: sensible to a keen observer. The tribes of birds and insects,
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  Speaker 2: like the plants, punctual to their time, follow each other,
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  Speaker 2: and the year has room for all my water courses.
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  Speaker 2: The variety is greater in July. The blue pondityria or
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  Speaker 2: pikelweed blooms in large beds in the shallow parts of
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  Speaker 2: our pleasant river, and swarms with yellow butterflies in continual motion.
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  Speaker 2: Art cannot rival this pomp of purple and gold. Indeed,
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  Speaker 2: the river is a perpetual gala, and boasts each month
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  Speaker 2: a new ornament. But this beauty of nature, which is
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  Speaker 2: seen and felt as beauty, is the least part the
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  Speaker 2: shows of day, the dewy morning, the rainbow mountains orchards,
• 17:38
  Speaker 2: and blossom stars, moonlight, shadows, and still water, and the like.
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  Speaker 2: If too eagerly hunted, becomes shows merely and mock us
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  Speaker 2: with their unreality. Go out of the house to see
• 17:50
  Speaker 2: the moon, and t is mere tinsel. It will not
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  Speaker 2: please as when its light shines upon your necessary journey.
• 17:56
  Speaker 2: The beauty that timmers in the yellow afternoons of October,
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  Speaker 2: whoever could climb go forth to find it. And it
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  Speaker 2: is gone. Tis only a mirage as you look from
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  Speaker 2: the windows of diligence. Two. The presence of a higher,
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  Speaker 2: namely of the spiritual element, is essential to his perfection.
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  Speaker 2: The high and divine beauty, which can be like without effeminacy,
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  Speaker 2: is that which is found in combination with the human will.
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  Speaker 2: Beauty is the mark God sets upon virtue. Every natural
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  Speaker 2: action is graceful. Every heroic act is also decent, and
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  Speaker 2: causes the place and the bystanders to shine. We are
• 18:33
  Speaker 2: taught by great actions that the universe is the property
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  Speaker 2: of every individual in it. Every rational creature has all
• 18:39
  Speaker 2: nature for his dowry, and the state it is his.
• 18:42
  Speaker 2: If he will, he may divest himself of it. He
• 18:46
  Speaker 2: may creep into a corner and abdicate his kingdom, as
• 18:48
  Speaker 2: most men do. But he is entitled to the world
• 18:51
  Speaker 2: by his constitution. In proportion to the energy of his
• 18:55
  Speaker 2: thought and will. He takes up the world into himself.
• 18:58
  Speaker 2: All those things for which men plow, build or sail
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  Speaker 2: obey virtue, said Sallust. The winds and waves, said Gibbon,
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  Speaker 2: are always on the side of the abeless navigators. So
• 19:10
  Speaker 2: are the sun and moon, and all the stars of
• 19:12
  Speaker 2: heaven when a noble act is done perchance in a
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  Speaker 2: scene of great natural beauty, When Leonidus and his three
• 19:19
  Speaker 2: hundred martyrs consume one day in dying, and the sun
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  Speaker 2: and moon come each and look at them once in
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  Speaker 2: the steep defile of Thermopylae, When Arnold winkelried in the
• 19:28
  Speaker 2: high Alps, under the shadow of the avalanche, gathers in
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  Speaker 2: his side a sheaf of Austrian spears to break the
• 19:33
  Speaker 2: line for his comrades. Are not these heroes entitled to
• 19:37
  Speaker 2: add the beauty of the scene to the beauty of
• 19:39
  Speaker 2: the deed. When the bark of Columbus nears the shore
• 19:42
  Speaker 2: of America, before it, the beach lined with savages fleeing
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  Speaker 2: out of all their huts of cane, the sea behind,
• 19:49
  Speaker 2: and the purple mountains of the Indian archipelago around, can
• 19:52
  Speaker 2: we separate the man from the living picture? Does not
• 19:55
  Speaker 2: the new world clothe his form with her palm groves
• 19:58
  Speaker 2: and savannahs as fit drapery? Ever? Does natural beauty steal
• 20:02
  Speaker 2: in like air and envelope great actions. When Sir Harry
• 20:06
  Speaker 2: Vane was dragged up the Tower Hill sitting on a
• 20:09
  Speaker 2: sledge to suffer death, as the champion of the English laws.
• 20:12
  Speaker 2: One of the multitude cried out to him, you never
• 20:15
  Speaker 2: sat on so glorious a seat. Charles the second, to
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  Speaker 2: intimidate the citizens of London, caused the patriot Lord Russell
• 20:22
  Speaker 2: to be drawn in an open coach through the principal
• 20:25
  Speaker 2: streets of the city on his wat the scaffold. But
• 20:28
  Speaker 2: his biographer says, the multitude imagined they saw liberty and
• 20:32
  Speaker 2: virtue sitting by his side in private places among sordid objects.
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  Speaker 2: An active truth or heroism seems at once to draw
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  Speaker 2: to itself the sky as its temple, the sun as
• 20:42
  Speaker 2: its candle. Nature stretcheth out her arms to embrace man.
• 20:47
  Speaker 2: Only let his thoughts be of equal greatness. Willingly does
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  Speaker 2: she follow his steps with the rose and the violet,
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  Speaker 2: and bend her lines of grandeur and grace to the
• 20:57
  Speaker 2: decoration of her darling child. Let his thoughts be of
• 21:01
  Speaker 2: equal scope, and the frame will suit the picture. A
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  Speaker 2: virtuous man is in unison with her works and makes
• 21:08
  Speaker 2: the central figure of the visible sphere. Homer Pindar, Socrates
• 21:13
  Speaker 2: Potian associate themselves fitly in our memory with the geography
• 21:17
  Speaker 2: and climate of Greece. The visible heavens and earth sympathize
• 21:20
  Speaker 2: with Jesus. And in common life, whosoever has seen a
• 21:24
  Speaker 2: person of powerful character and happy genius will have remarked
• 21:28
  Speaker 2: how easily he took all things along with him. The persons,
• 21:31
  Speaker 2: the opinions, and the day and nature became ancillary to
• 21:35
  Speaker 2: a man. Three. There is still another aspect under which
• 21:41
  Speaker 2: the beauty of the world may be viewed, namely, as
• 21:44
  Speaker 2: it becomes an object of the intellect. Beside the relation
• 21:47
  Speaker 2: of things to virtue, they have a relation to thought.
• 21:51
  Speaker 2: The intellect searches out the absolute order of things as
• 21:53
  Speaker 2: they stand in the mind of God, and without the
• 21:56
  Speaker 2: colors of affection. The intellectual and the act of powers
• 22:00
  Speaker 2: seem to succeed each other, and the exclusive activity of
• 22:02
  Speaker 2: the one generates the exclusive activity of the other. There
• 22:06
  Speaker 2: is something unfriendly in each to the other, but they
• 22:09
  Speaker 2: are like the alternate periods of feeding and working in animals.
• 22:12
  Speaker 2: Each prepares and will be followed by the other. Therefore
• 22:16
  Speaker 2: does beauty, which, in relation to actions, as we have seen,
• 22:19
  Speaker 2: comes unsought, and comes because it is unsought, remain for
• 22:23
  Speaker 2: the apprehension and pursuit of the intellect. And then again
• 22:26
  Speaker 2: in its turn of the active power. Nothing divine dies.
• 22:31
  Speaker 2: All good is eternally reproductive. The beauty of nature reforms
• 22:35
  Speaker 2: itself in the mind, and not forbearen contemplation, but for
• 22:38
  Speaker 2: new creation. All men are in some degree impressed by
• 22:43
  Speaker 2: the face of the world, Some men even to delight.
• 22:47
  Speaker 2: This love of beauty is taste. Others have the same
• 22:51
  Speaker 2: love in such excess that, not content with admiring, they
• 22:54
  Speaker 2: seek to embody it in new forms. The creation of
• 22:57
  Speaker 2: beauty is art. The production of a work of art
• 23:01
  Speaker 2: throws a light upon the mystery of humanity. A work
• 23:05
  Speaker 2: of art is an abstract or epitome of the world.
• 23:08
  Speaker 2: It is the result or expression of nature in miniature.
• 23:12
  Speaker 2: For although the works of nature are innumerable and all different,
• 23:15
  Speaker 2: the result or the expression of them all is similar
• 23:18
  Speaker 2: and single. Nature is a sea of forms, radically alike
• 23:22
  Speaker 2: and even unique. A leaf, a sanben, a landscape, the
• 23:26
  Speaker 2: ocean make an analogous impression on the mind. What is
• 23:30
  Speaker 2: common to them all that perfectness and harmony, is beauty.
• 23:35
  Speaker 2: The standard of beauty is the entire circuit of natural forms,
• 23:38
  Speaker 2: the totality of nature, which the Italians express by defining
• 23:42
  Speaker 2: beauty in pure ne luna. Nothing is quite beautiful alone,
• 23:47
  Speaker 2: nothing but is beautiful in the whole. A single object
• 23:50
  Speaker 2: is only so far beautiful as it suggests this universal grace.
• 23:54
  Speaker 2: The poet, the painter, the sculptor, the musician, the architect
• 23:58
  Speaker 2: seek each to concentrate them radiance of the world on
• 24:01
  Speaker 2: one point, and each in his several work to satisfy
• 24:04
  Speaker 2: the love of beauty which simulates him to produce. Thus
• 24:08
  Speaker 2: is art a nature passed through the alembic of man.
• 24:12
  Speaker 2: Thus in art does nature work through the will of
• 24:14
  Speaker 2: a man, filled with the beauty of her first works.
• 24:18
  Speaker 2: The world thus exists to the soul to satisfy the
• 24:21
  Speaker 2: desire of beauty. This element I call an ultimate end.
• 24:26
  Speaker 2: No reason can be asked or given why the soul
• 24:29
  Speaker 2: seeks beauty. Beauty in its largest and profoundest sense, is
• 24:34
  Speaker 2: one expression for the universe. God is the all fair, truth,
• 24:39
  Speaker 2: and goodness and beauty are but different faces of the
• 24:42
  Speaker 2: same all. But beauty in nature is not ultimate. It
• 24:47
  Speaker 2: is the herald of inward and eternal beauty, and is
• 24:50
  Speaker 2: not alone a solid and satisfactory good. It must stand
• 24:53
  Speaker 2: as a part, and not as yet the last or
• 24:56
  Speaker 2: highest expression of the final cause of nature. End of
• 25:03
  Speaker 2: Chapter three.
• 25:05
  Speaker 3: Chapter four Language. Language is a third use which nature
• 25:11
  Speaker 3: subserves to man. Nature is the vehicle and threefold degree.
• 25:18
  Speaker 3: One words are signs of natural facts. Two particular natural
• 25:25
  Speaker 3: facts are symbols of particular spiritual facts. Three Nature is
• 25:31
  Speaker 3: the symbol of spirit. One words are signs of natural facts.
• 25:39
  Speaker 3: The use of natural history is to give us aid
• 25:42
  Speaker 3: in supernatural history, the use of the outer creation to
• 25:46
  Speaker 3: give us language for the beings and changes of the
• 25:49
  Speaker 3: inward creation. Every word which is used to express a
• 25:53
  Speaker 3: moral or intellectual fact, if traced to its root, is
• 25:57
  Speaker 3: found to be borrowed from some material appears vints. Right
• 26:02
  Speaker 3: means straight, wrong means twisted. Spirit primarily means wind, transgression,
• 26:11
  Speaker 3: the crossing of a lion, supercilious, the raising of the eyebrow.
• 26:17
  Speaker 3: We say, the heart to express emotion, the head to
• 26:21
  Speaker 3: denote thought. And thought and emotion are words borrowed from
• 26:25
  Speaker 3: sensible things and now appropriated to spiritual nature. Most of
• 26:31
  Speaker 3: the process by which this transformation is made is hidden
• 26:34
  Speaker 3: from us in the remote time when language was framed,
• 26:38
  Speaker 3: but the same tendency may be daily observed in children.
• 26:43
  Speaker 3: Children and savages use only nouns or names of things
• 26:47
  Speaker 3: which they convert into verbs and apply to analogous mental acts.
• 26:53
  Speaker 2: Two.
• 26:55
  Speaker 3: But this origin of all words that convey a spiritual import,
• 27:00
  Speaker 3: so conspicuous a fact in the history of language, is
• 27:03
  Speaker 3: our least debt to nature. It is not words only
• 27:07
  Speaker 3: that are emblematic. It is things which are emblematic. Every
• 27:12
  Speaker 3: natural fact is a symbol of some spiritual fact. Every
• 27:16
  Speaker 3: appearance in nature corresponds to some state of the mind,
• 27:20
  Speaker 3: and that state of the mind can only be described
• 27:23
  Speaker 3: by presenting that natural appearance as its picture. An enraged
• 27:28
  Speaker 3: man is a lion. A cunning man is a fox.
• 27:32
  Speaker 3: A firm man is a rock, A learned man is
• 27:35
  Speaker 3: a torch. A lamb is innocence, a snake is subtle
• 27:40
  Speaker 3: spite flowers expressed to us the delicate affections light and
• 27:45
  Speaker 3: darkness are a familiar expression for knowledge and ignorance, and
• 27:50
  Speaker 3: heat for love. Visible distance behind and before us is,
• 27:54
  Speaker 3: respectively our image of memory and hope. Who looks upon
• 28:00
  Speaker 3: a river in a meditative hour and is not reminded
• 28:03
  Speaker 3: of the flux of all things, throw a stone into
• 28:07
  Speaker 3: the stream, and the circles that propagate themselves are the
• 28:10
  Speaker 3: beautiful type of all influence. Man is conscious of a
• 28:15
  Speaker 3: universal soul within or behind this individual life, wherein as
• 28:20
  Speaker 3: in Affirmament, the nature is of justice, truth, love, freedom,
• 28:25
  Speaker 3: arise and shine. This universal soul he calls reason. It
• 28:31
  Speaker 3: is not mine or thine or his, but we are its.
• 28:37
  Speaker 3: We are its property and men. And the blue sky
• 28:41
  Speaker 3: in which the private earth is buried. The sky, with
• 28:44
  Speaker 3: its eternal calm and full of everlasting herbs, is the
• 28:47
  Speaker 3: type of reason, that which intellectually considered we call reason.
• 28:53
  Speaker 3: Considered in relation to nature we call spirit. Spirit is
• 28:58
  Speaker 3: the creator. Spirit hath life in itself, and man, in
• 29:03
  Speaker 3: all ages and countries, embodies it in his language as
• 29:07
  Speaker 3: the father. It is easily seen that there is nothing
• 29:12
  Speaker 3: lucky or capricious in these analogies, and that they are
• 29:16
  Speaker 3: constant and pervade nature. These are not the dreams of
• 29:20
  Speaker 3: a few poets here and there. But man is an
• 29:23
  Speaker 3: analogist and studies relations in all objects. He is placed
• 29:28
  Speaker 3: in the center of beings, and a ray of relation
• 29:30
  Speaker 3: passes from every other being to him. And neither can
• 29:34
  Speaker 3: man be understood without these objects, nor these objects without man.
• 29:40
  Speaker 3: All the facts in natural history taken by themselves have
• 29:43
  Speaker 3: no value, but are barren, like a single sex but
• 29:48
  Speaker 3: marry it to human history, and it is full of life.
• 29:52
  Speaker 3: Whole floras, all Linaeuses, and Buffon's volumes are dry catalogs
• 29:57
  Speaker 3: of facts. But the more trivial of these facts, the
• 30:02
  Speaker 3: habit of a plant, the organs or work or noise
• 30:05
  Speaker 3: of an insect, applied to the illustration of a fact
• 30:08
  Speaker 3: in intellectual philosophy, or in any way associated to human nature,
• 30:13
  Speaker 3: affix us in the most lively and agreeable manner the
• 30:17
  Speaker 3: seed of a plant to what affecting analogies in the
• 30:21
  Speaker 3: nature of man? Is that little fruit made use of
• 30:24
  Speaker 3: in all discourse up to the voice of Paul, who
• 30:27
  Speaker 3: calls the human corpse a seed. Quote, it is soun
• 30:32
  Speaker 3: a natural body. It is raised a spiritual body. End quote.
• 30:39
  Speaker 3: The motion of the earth round its axis and round
• 30:42
  Speaker 3: the sun makes the day and the year. These are
• 30:45
  Speaker 3: certain amounts of brute light and heat. But is there
• 30:49
  Speaker 3: no intent of an analogy between man's life and the seasons?
• 30:53
  Speaker 3: And do the seasons gain no grandeur or pathos from
• 30:56
  Speaker 3: that analogy? The instincts of the thing and are very
• 31:01
  Speaker 3: unimportant considered as the ants, But the moment ar ray
• 31:05
  Speaker 3: of relation is seen to extend from it to man,
• 31:08
  Speaker 3: and the little drudge is seen to be a monitor,
• 31:11
  Speaker 3: a little body with a mighty heart than all its habits.
• 31:15
  Speaker 3: Even that said to be recently observed that it never
• 31:18
  Speaker 3: sleeps becomes sublime. Because of this radical correspondence between visible
• 31:24
  Speaker 3: things and human thoughts. Savages who have only what is
• 31:28
  Speaker 3: necessary converse in figures. As we go back in history,
• 31:33
  Speaker 3: language becomes more picturesque until its infancy, when it is
• 31:37
  Speaker 3: all poetry or all spiritual facts are represented by natural symbols.
• 31:43
  Speaker 3: The same symbols are found to make the original elements
• 31:46
  Speaker 3: of all languages. It has moreover been observed that the
• 31:50
  Speaker 3: idioms of all languages approach each other in passages of
• 31:53
  Speaker 3: the greatest eloquence and power. And as this is the
• 31:57
  Speaker 3: first language, so is it the last. This immediate dependence
• 32:02
  Speaker 3: of language upon nature, this conversion of an outward phenomenon
• 32:06
  Speaker 3: into a type of somewhat inhuman life, never loses its
• 32:10
  Speaker 3: power to affect us. It is this which gives that
• 32:13
  Speaker 3: piquancy to the conversation of a strong natured farmer or backwardsman,
• 32:18
  Speaker 3: which all men relish. A man's power to connect his
• 32:22
  Speaker 3: thought with its proper symbol, and so to utter it
• 32:26
  Speaker 3: depends on the simplicity of his character, that is, upon
• 32:29
  Speaker 3: his love of truth, and is desired to communicate it
• 32:32
  Speaker 3: without loss. The corruption of man is followed by the
• 32:37
  Speaker 3: corruption of language. When simplicity of character and the sovereignty
• 32:42
  Speaker 3: of ideas is broken up by the prevalence of secondary desires,
• 32:45
  Speaker 3: the desire of riches, of pleasure, of power, and of praise,
• 32:50
  Speaker 3: and duplicity and falsehood take place of simplicity and truth.
• 32:54
  Speaker 3: The power over nature as an interpreter of the will
• 32:57
  Speaker 3: is in a degree lost. New imagery ceases to be created,
• 33:02
  Speaker 3: and old words are perverted to stand for things which
• 33:05
  Speaker 3: are not. A paper currency is employed when there is
• 33:09
  Speaker 3: no bullion in the vaults. In due time, the fraud
• 33:14
  Speaker 3: is manifest, and words lose all power to stimulate the
• 33:18
  Speaker 3: understanding or the affections. Hundreds of writers may be found
• 33:22
  Speaker 3: in every long civilized nation, who for a short time
• 33:25
  Speaker 3: believe and make others believe that they see and utter truths,
• 33:30
  Speaker 3: who do not of themselves clothe one thought in its
• 33:33
  Speaker 3: natural garment, but who feed unconsciously on the language created
• 33:37
  Speaker 3: by the primary writers of the country. Those namely who
• 33:41
  Speaker 3: hold primarily on nature. But wise men pierce this rotten
• 33:46
  Speaker 3: diction and fazen words again to visible things, so that
• 33:50
  Speaker 3: picturesque language is at once a commanding certificate that he
• 33:54
  Speaker 3: who employs it is a man in alliance with truth
• 33:57
  Speaker 3: and God. The moment are discourse rises above the ground
• 34:01
  Speaker 3: line of familiar facts, and is inflamed with passion or
• 34:04
  Speaker 3: exalted by thought. It clothes itself in images. A man
• 34:09
  Speaker 3: conversing in earnest, if he watch his intellectual processes, will
• 34:13
  Speaker 3: find that a material image, more or less luminous, arises
• 34:17
  Speaker 3: in his mind, contemporaneous with every thought which furnishes the
• 34:21
  Speaker 3: vestment of the thought. Hence, good writing and brilliant discourse
• 34:26
  Speaker 3: are perpetual allegories. This imagery is spontaneous. It is the
• 34:32
  Speaker 3: blending of experience with the present action of the mind.
• 34:36
  Speaker 3: It is proper creation. It is the working of the
• 34:40
  Speaker 3: original cause through the instruments he has already made. These
• 34:45
  Speaker 3: facts may suggest the advantage which the country life possesses
• 34:48
  Speaker 3: for a powerful mind over the artificial and curtailed life
• 34:52
  Speaker 3: of cities. We know more from nature than we can
• 34:55
  Speaker 3: at will communicate. Its light flows into the mind ever more,
• 35:00
  Speaker 3: and we forget its presence. The poet, the orator bred
• 35:05
  Speaker 3: in the woods, whose senses have been nourished by their
• 35:07
  Speaker 3: fair and appeasing changes year after year, without design and
• 35:11
  Speaker 3: without heed, shall not lose their lesson altogether in the
• 35:15
  Speaker 3: roar of cities or the broil of politics. Long hereafter,
• 35:19
  Speaker 3: amidst agitation and terror in national councils, in the hour
• 35:24
  Speaker 3: of revolution, these solemn images shall reappear in their morning luster,
• 35:29
  Speaker 3: as fit symbols and words of the thoughts which the
• 35:32
  Speaker 3: passing events will awaken. At the call of a noble sentiment. Again,
• 35:37
  Speaker 3: the woods wave, the pines murmur, the river rolls and shins,
• 35:42
  Speaker 3: and the cattle low upon the mountains, as he saw
• 35:45
  Speaker 3: and heard them in his infancy. And with these forms
• 35:49
  Speaker 3: the spells of persuasion, the keys of power are put
• 35:53
  Speaker 3: into his hands. Three. We are thus assisted by natural
• 35:59
  Speaker 3: objects in the expression of particular meanings. But how great
• 36:03
  Speaker 3: a language to convey such peppercorn informations? Did it need
• 36:07
  Speaker 3: such noble races of creatures, this profusion of forms, this
• 36:11
  Speaker 3: host of orbs in heaven, to furnish man with the
• 36:14
  Speaker 3: dictionary and grammar of his municipal speech. Whilst we use
• 36:19
  Speaker 3: this grand cipher to expedite the affairs of our pot
• 36:22
  Speaker 3: and kettle, we feel that we have not yet put
• 36:24
  Speaker 3: it to its use. Neither are able. We all like
• 36:28
  Speaker 3: travelers using the cinders of a volcano to roast their eggs,
• 36:32
  Speaker 3: whilst we see that it always stands ready to clothe
• 36:35
  Speaker 3: what we would say. We cannot avoid the question whether
• 36:38
  Speaker 3: the characters are not significant of themselves. Have mountains and
• 36:43
  Speaker 3: waves and skies no significance, but what we consciously give
• 36:47
  Speaker 3: them when we employ them as emblems of our thoughts.
• 36:50
  Speaker 3: The world is emblematic. Parts of speech are metaphors, because
• 36:54
  Speaker 3: the whole of nature is a metaphor of the human mind.
• 36:57
  Speaker 3: The laws of moral nature answers to the matter as
• 37:01
  Speaker 3: phase to phase in a glass quote. The visible world
• 37:05
  Speaker 3: and the relation of its parts is the dial plate
• 37:08
  Speaker 3: of the invisible end quote. The axioms of physics translate
• 37:14
  Speaker 3: the laws of ethics. Thus, the whole is greater than
• 37:18
  Speaker 3: its part. Reaction is equal to action. The smallest weight
• 37:21
  Speaker 3: may be made to live the greatest, the difference of
• 37:24
  Speaker 3: weight being compensated by time. And many the like propositions
• 37:29
  Speaker 3: which have an ethical as well as physical sense. These
• 37:33
  Speaker 3: propositions have a much more extensive and universal sense when
• 37:37
  Speaker 3: applied to human life than when confined to technical use.
• 37:43
  Speaker 3: In like manner, the memorable words of history and the
• 37:46
  Speaker 3: proverbs of nations consist usually of a natural fact selected
• 37:51
  Speaker 3: as a picture or parable of a moral truth. Thus,
• 37:56
  Speaker 3: a rolling stone gathers no moss. A bird in the
• 37:59
  Speaker 3: hand is worth two in the bush. A cripple in
• 38:02
  Speaker 3: the right way will beat a razor in the wrong.
• 38:05
  Speaker 3: Make hay while the sun shines, tis hard to carry
• 38:09
  Speaker 3: a full cup. Even vinegar is the son of wine.
• 38:14
  Speaker 3: The last ounce brook, the camel's back, long lived trees
• 38:18
  Speaker 3: make roots first, and the like. In their primary sense,
• 38:23
  Speaker 3: these are trivial facts, but we repeat them for the
• 38:26
  Speaker 3: value of their analogical import. What is true of proverbs
• 38:30
  Speaker 3: is true of all fables, parables, and allegories. This relation
• 38:36
  Speaker 3: between the mind and matter is not fancied by some poet,
• 38:40
  Speaker 3: but stands in the will of God, and so is
• 38:42
  Speaker 3: free to be known by all men. It appears to men,
• 38:47
  Speaker 3: or it does not appear. When in fortunate hours we
• 38:50
  Speaker 3: ponder this miracle, the wise man doubts, if at all
• 38:54
  Speaker 3: other times he is not blind and deaf, can these
• 38:58
  Speaker 3: things be and overcome us like a summer's cloud. Without
• 39:03
  Speaker 3: our special wonder, for the universe becomes transparent, and the
• 39:09
  Speaker 3: light of higher laws than its own shines through it.
• 39:12
  Speaker 3: It is the standing problem which has exercised the wonder
• 39:16
  Speaker 3: and the study of every fine genius since the world began,
• 39:20
  Speaker 3: from the era of the Egyptians and the Brahmins to
• 39:23
  Speaker 3: that of Pythagoras, of Plato, of Bacon, of Leibniz, of Swedenborg.
• 39:30
  Speaker 3: There sits the sphinx at the road side, and from
• 39:33
  Speaker 3: age to age, as each prophet comes by, he tries
• 39:36
  Speaker 3: his fortune at reading her riddle. There seems to be
• 39:40
  Speaker 3: a necessity in spirits to manifest itself in material forms,
• 39:45
  Speaker 3: and day and night, river and storm, beast and bird,
• 39:50
  Speaker 3: acid and alkali pre exist in necessary ideas in the
• 39:54
  Speaker 3: mind of God, and are what they are by virtue
• 39:57
  Speaker 3: of preceding affections. In the world of s spirit, a
• 40:01
  Speaker 3: fact is the end or last issue of spirit. The
• 40:05
  Speaker 3: visible creation is the terminus or the circumference of the
• 40:09
  Speaker 3: invisible world. Material objects, said a French philosopher, are necessary
• 40:15
  Speaker 3: kinds of scoriae of the substantial thoughts of the Creator,
• 40:20
  Speaker 3: which must always preserve an exact relation to their first origin.
• 40:25
  Speaker 3: In other words, visible nature must have a spiritual and
• 40:29
  Speaker 3: moral side. This doctrine is obstruse, and though the images
• 40:34
  Speaker 3: of garment, scorie, mir et cetera may stimulate the fancy,
• 40:40
  Speaker 3: we must summon the aid of subtler and more vital
• 40:43
  Speaker 3: expositors to make it plain. Quote. Every scripture is to
• 40:48
  Speaker 3: be interpreted by the same spirit which gave it forth
• 40:52
  Speaker 3: end quote is the fundamental law of criticism. A life
• 40:57
  Speaker 3: in harmony with nature, the love of truth and of
• 41:00
  Speaker 3: virtue will purge the eyes to understand her text. By degrees,
• 41:05
  Speaker 3: we may come to know the primitive sense of the
• 41:07
  Speaker 3: permanent objects of nature, so that the world shall be
• 41:10
  Speaker 3: to us an open book, and every form significant of
• 41:14
  Speaker 3: its hidden life and final cause. A new interest surprises us,
• 41:20
  Speaker 3: whilst under the view now suggested, we contemplate the fearful
• 41:24
  Speaker 3: extent and the multitude of objects. Since quote, every object
• 41:30
  Speaker 3: rightly seen unlocks a new faculty of the soul. End quote.
• 41:36
  Speaker 3: That which was unconscious truth becomes, when interpreted and defined
• 41:41
  Speaker 3: in an object, a part of the domain of knowledge,
• 41:45
  Speaker 3: a new weapon in the magazine of power. End of
• 41:50
  Speaker 3: Chapter four.
• 41:52
  Speaker 1: Chapter five Discipline. In view of the significance of nature,
• 41:59
  Speaker 1: we arrive at one at a new fact that nature
• 42:03
  Speaker 1: is a discipline. This use of the word includes the
• 42:06
  Speaker 1: preceding uses as parts of itself space, time, society, labor, climate, food, locomotion,
• 42:19
  Speaker 1: the animals, the mechanical forces give us sincerest lessons day
• 42:25
  Speaker 1: by day whose meaning is unlimited. They educate both the
• 42:30
  Speaker 1: understanding and the reason. Every property of matter is a
• 42:36
  Speaker 1: school for the understanding its solidity or resistance, its inertia,
• 42:43
  Speaker 1: its extension, its figure, its divisibility. The understanding adds, divides,
• 42:51
  Speaker 1: combines measures, and finds nutriment and room for its activity
• 42:57
  Speaker 1: in this worthy scene. Meantime, reason transfers all these lessons
• 43:04
  Speaker 1: into its own world of thought by perceiving the analogy
• 43:08
  Speaker 1: that marries matter and mind.
• 43:13
  Speaker 2: One.
• 43:14
  Speaker 1: Nature is a discipline of the understanding in intellectual truths.
• 43:19
  Speaker 1: Our dealing with sensible objects is a constant exercise in
• 43:24
  Speaker 1: the necessary lessons of difference, of likeness, of order of being,
• 43:29
  Speaker 1: and seeming, of progressive arrangement of assent from particular to general,
• 43:36
  Speaker 1: of combination to one end of manifold forces. Proportion to
• 43:42
  Speaker 1: the importance of the organ to be formed is the
• 43:46
  Speaker 1: extreme care with which its tuition is provided. A care
• 43:50
  Speaker 1: pretermitted in no single case. What tedious training, day after day,
• 43:56
  Speaker 1: year after year, never ending to form the common sense.
• 44:01
  Speaker 1: What continual reproduction of annoyances inconveniences, dilemmas, What rejoicing over
• 44:09
  Speaker 1: us of little men, What disputing of prices, what reckonings
• 44:14
  Speaker 1: of interest? And all to form the hand of the
• 44:18
  Speaker 1: mind to instruct us that good thoughts are no better
• 44:22
  Speaker 1: than good dreams unless they be executed. The same good
• 44:28
  Speaker 1: office is performed by property and its filial systems of
• 44:32
  Speaker 1: debt and credit, debt grinding debt whose iron face the widow,
• 44:39
  Speaker 1: the orphan, and the sons of genius, fear and hate.
• 44:43
  Speaker 1: Debt which consumes so much time, which so cripples and
• 44:47
  Speaker 1: disheartens a great spirit with cares that seem so base,
• 44:52
  Speaker 1: is a preceptor whose lessons cannot be foregone, and is
• 44:57
  Speaker 1: needed most by those who suffer from it at most. Moreover, property,
• 45:03
  Speaker 1: which has been well compared to snow. If it fall
• 45:08
  Speaker 1: level today, it will be blown into drifts tomorrow, is
• 45:12
  Speaker 1: the surface action of internal machinery, like the index on
• 45:16
  Speaker 1: the face of a clock. Whilst now it is the
• 45:20
  Speaker 1: gymnastics of the understanding, it is hiving in the foresight
• 45:24
  Speaker 1: of the spirit experience. In profounder laws, the whole character
• 45:31
  Speaker 1: and fortune of the individual are affected by the least
• 45:36
  Speaker 1: inequalities in the culture of the understanding. For example, in
• 45:41
  Speaker 1: the perception of differences. Therefore is space, and therefore time,
• 45:47
  Speaker 1: that man may know that things are not huddled and lumped,
• 45:51
  Speaker 1: but sundered and individual. A bell and a plow each
• 45:57
  Speaker 1: have their use, and neither can do the office of
• 46:00
  Speaker 1: the other. Water is good to drink, coal to burn,
• 46:06
  Speaker 1: wool to wear. But wool cannot be drunk, nor water spun,
• 46:12
  Speaker 1: nor coal eaten. The wise man shows his wisdom in separation,
• 46:18
  Speaker 1: in gradation, and his scale of creatures and of merits
• 46:23
  Speaker 1: is as wide as nature. The foolish have no range
• 46:27
  Speaker 1: in their scale. But suppose every man is as every
• 46:32
  Speaker 1: other man. What is not good they call the worst,
• 46:36
  Speaker 1: and what is not hateful they call the best. In
• 46:40
  Speaker 1: like manner, what good heed nature forms in us, she
• 46:45
  Speaker 1: pardons no mistakes. Her yea is yea, and her nay nay.
• 46:52
  Speaker 1: The first steps in agriculture, astronomy, zoology, those first steps
• 46:57
  Speaker 1: which the farmer, the hunter, and the sale take, teach
• 47:01
  Speaker 1: that Nature's dice are always loaded, that in her heaps
• 47:06
  Speaker 1: and rubbish are concealed sure and useful results. How calmly
• 47:13
  Speaker 1: and genially the mind apprehends, one after another the laws
• 47:18
  Speaker 1: of physics. What noble emotions dilate The mortal as he
• 47:23
  Speaker 1: enters into the councils of the creation and feels by
• 47:27
  Speaker 1: knowledge the privilege to be his insight refines him. The
• 47:34
  Speaker 1: beauty of nature shines in his own breast. Man is
• 47:38
  Speaker 1: greater that he can see this, and the universe less
• 47:42
  Speaker 1: because time and space relations vanish as laws are known.
• 47:48
  Speaker 1: Here again, we are impressed and even daunted by the
• 47:52
  Speaker 1: immense universe to be explored. What we know is a
• 47:56
  Speaker 1: point to what we do not know. Open any recent
• 48:01
  Speaker 1: journal of science, and way the problems suggested concerning light, heat, electricity, magnetism, physiology, geology,
• 48:13
  Speaker 1: and judge whether the interest of natural science is likely
• 48:18
  Speaker 1: to be soon exhausted. Passing by many particulars of the
• 48:23
  Speaker 1: discipline of nature, we must not omit to specify two.
• 48:29
  Speaker 1: The exercise of the will or the lesson of power,
• 48:34
  Speaker 1: is taught in every event. From the child's successive possession
• 48:40
  Speaker 1: of his several senses up to the hour when he
• 48:43
  Speaker 1: says die will be done. He is learning the secret
• 48:48
  Speaker 1: that he can reduce under his will not only particular events,
• 48:53
  Speaker 1: but great classes, nay, the whole series of events, and
• 48:58
  Speaker 1: so conform all facts to his character. Nature is thoroughly mediate,
• 49:05
  Speaker 1: It is made to serve. It receives the dominion of
• 49:10
  Speaker 1: man as meekly as the ass on which the Savior road.
• 49:15
  Speaker 1: It offers all its kingdoms to man as the raw
• 49:18
  Speaker 1: material which he may mold into what is useful. Man
• 49:23
  Speaker 1: is never weary of working it up. He forges the
• 49:27
  Speaker 1: subtle and delicate air into wise and melodious words, and
• 49:33
  Speaker 1: gives them wings as angels of persuasion and command. One
• 49:38
  Speaker 1: after another. His victorious thought comes up with and reduces
• 49:43
  Speaker 1: all things, until the world becomes at last only a
• 49:48
  Speaker 1: realized will, the double of the man. Two sensible objects
• 49:56
  Speaker 1: conform to the premonitions of reason and re reflect the conscience.
• 50:02
  Speaker 1: All things are moral, and in their boundless changes have
• 50:06
  Speaker 1: an unceasing reference to spiritual nature. Therefore is nature glorious
• 50:12
  Speaker 1: with form, color, and motion, that every globe in the
• 50:18
  Speaker 1: remotest heaven, every chemical change from the rudest crystal up
• 50:23
  Speaker 1: to the laws of life, every change of vegetation from
• 50:27
  Speaker 1: the first principle of growth in the eye of belief,
• 50:31
  Speaker 1: to the tropical forest and antediluvian coal mine. Every animal function,
• 50:37
  Speaker 1: from the sponge up to hercules, shall hint or thunder
• 50:42
  Speaker 1: to man the laws of right and wrong, and echo
• 50:46
  Speaker 1: the Ten Commandments. Therefore is nature. Ever, the ally of
• 50:51
  Speaker 1: religion lends all her pomp and riches to the religious sentiment.
• 50:57
  Speaker 1: Prophet and priest David Isaiah Jesus have drawn deeply from
• 51:04
  Speaker 1: this source. This ethical character so penetrates the bone and
• 51:10
  Speaker 1: marrow of nature as to seem the end for which
• 51:14
  Speaker 1: it was made. Whatever private purpose is answered by any
• 51:19
  Speaker 1: member or part, this is its public and universal function,
• 51:24
  Speaker 1: and is never omitted. Nothing in nature is exhausted in
• 51:29
  Speaker 1: its first use. When a thing has served an end
• 51:32
  Speaker 1: to the uttermost, it is wholly new for an ulterior service.
• 51:38
  Speaker 1: In God, every end is converted into a new means.
• 51:43
  Speaker 1: Thus the use of commodity, regarded by itself is mean
• 51:48
  Speaker 1: and squalid. But it is to the mind an education
• 51:53
  Speaker 1: in the doctrine of use, namely, that a thing is
• 51:57
  Speaker 1: good only so far as it serves that a conspiring
• 52:01
  Speaker 1: of parts and efforts to the production of an end
• 52:05
  Speaker 1: is essential to any being. The first and gross manifestation
• 52:11
  Speaker 1: of this truth is our inevitable and hated training in
• 52:16
  Speaker 1: values and wants, in corn and meat. It has already
• 52:22
  Speaker 1: been illustrated that every natural process is a version of
• 52:27
  Speaker 1: a moral sentence. The moral law lies at the center
• 52:32
  Speaker 1: of nature and radiates to all the circumferences. It is
• 52:37
  Speaker 1: the pith and marrow of every substance, every relation, and
• 52:41
  Speaker 1: every process. All things with which we deal preach to us.
• 52:48
  Speaker 1: What is a farm but a mute gospel. The chaff
• 52:53
  Speaker 1: and the wheat, weeds and plants, blight, rain insects. It
• 53:01
  Speaker 1: is a sacred emblem, from the first furrow of spring
• 53:06
  Speaker 1: to the last stack, which the snow of winter overtakes
• 53:10
  Speaker 1: in the fields. But the sailor, the shepherd, the miner,
• 53:15
  Speaker 1: the merchant, and their several resorts have each an experience
• 53:20
  Speaker 1: precisely parallel and leading to the same conclusion, because all
• 53:26
  Speaker 1: organizations are radically alike. Nor can it be doubted that
• 53:31
  Speaker 1: this moral sentiment, which thus scents the air, grows in
• 53:36
  Speaker 1: the grain, and impregnates the waters of the world, is
• 53:40
  Speaker 1: caught by man and sinks into his soul. The moral
• 53:45
  Speaker 1: influence of nature upon every individual is that amount of
• 53:49
  Speaker 1: truth which it illustrates to him who can estimate this,
• 53:55
  Speaker 1: Who can guess how much firmness the sea beaten rock
• 54:00
  Speaker 1: has taught the fisherman, How much tranquility has been reflected
• 54:06
  Speaker 1: to man from the azure sky, over whose unspotted deeps
• 54:12
  Speaker 1: the winds forever more dry flocks of stormy clouds, and
• 54:17
  Speaker 1: leave no wrinkle or stain. How much industry and providence
• 54:23
  Speaker 1: and affection we have caught from the pantomime of brutes.
• 54:28
  Speaker 1: What a searching preacher of self command is the varying
• 54:33
  Speaker 1: phenomenon of health herein is especially apprehended the unity of nature,
• 54:41
  Speaker 1: the unity in variety which meets us everywhere. All the
• 54:46
  Speaker 1: endless variety of things make an identical impression. Xenophanes complained
• 54:53
  Speaker 1: in his old age that look where he would all
• 54:57
  Speaker 1: things hastened back to unity. He was weary of seeing
• 55:02
  Speaker 1: the same entity in the tedious variety of forms. The
• 55:07
  Speaker 1: fable of Proteus has a cordial truth. A leaf, a drop,
• 55:13
  Speaker 1: a crystal, a moment of time is related to the
• 55:18
  Speaker 1: whole and partakes of the perfection of the whole. Each
• 55:23
  Speaker 1: particle is a microcosm and faithfully renders the likeness of
• 55:29
  Speaker 1: the world. Not only resemblances exist in things whose analogy
• 55:35
  Speaker 1: is obvious, as when we detect the type of the
• 55:39
  Speaker 1: human hand in the flipper of the fossil saurus, but
• 55:44
  Speaker 1: also in objects wherein there is great superficial unlikeness. Thus
• 55:50
  Speaker 1: architecture is called frozen music by the style, and Gerta
• 55:55
  Speaker 1: Vitruvius thought an architect should be a musician. A Gothic church,
• 56:02
  Speaker 1: said Coleridge, is a petrified religion. Michelangelo maintained that to
• 56:08
  Speaker 1: an architect, a knowledge of anatomy is essential. In Haydn's oratorios,
• 56:14
  Speaker 1: the notes present to the imagination not only motions, as
• 56:20
  Speaker 1: of the snake, the stag, and the elephant, but colors
• 56:25
  Speaker 1: also as the green grass. The law of harmonic sounds
• 56:31
  Speaker 1: reappears in the harmonic colors. The granite is differenced in
• 56:36
  Speaker 1: its laws only by the more or less of heat
• 56:40
  Speaker 1: from the river that wears it away. The river as
• 56:44
  Speaker 1: it flows resembles the air that flows over it. The
• 56:49
  Speaker 1: air resembles the light which traverses it with more subtile currents.
• 56:55
  Speaker 1: The light resembles the heat which rides with it through space.
• 57:01
  Speaker 1: Each creature is only a modification of the other. The
• 57:06
  Speaker 1: likeness and then is more than the difference. And their
• 57:10
  Speaker 1: radical law is one and the same. A rule of
• 57:15
  Speaker 1: one art or a law of one organization holds true
• 57:20
  Speaker 1: throughout nature. So intimate is this unity that it is
• 57:26
  Speaker 1: easily seen. It lies under the undermost garment of nature
• 57:31
  Speaker 1: and betrays its source in universal spirit, for it pervades thought. Also,
• 57:39
  Speaker 1: every universal truth which we express in words, implies or
• 57:45
  Speaker 1: supposes every other truth omnivum vero consonant. It is like
• 57:52
  Speaker 1: a great circle on a sphere, comprising all possible circles, which,
• 57:58
  Speaker 1: however may be, and comprise it in like manner. Every
• 58:04
  Speaker 1: such truth is the absolute ends seen from one side,
• 58:10
  Speaker 1: but it has innumerable sides. The central unity is still
• 58:15
  Speaker 1: more conspicuous. In actions, words are finite organs of the
• 58:20
  Speaker 1: infinite mind. They cannot cover the dimensions of what is
• 58:26
  Speaker 1: in truth. They break, chop and imboverish it. In action
• 58:32
  Speaker 1: is the perfection and publication of thought. A right action
• 58:38
  Speaker 1: seems to fill the eye and to be related to
• 58:41
  Speaker 1: all nature. The wise man, in doing one thing, does all,
• 58:48
  Speaker 1: or in the one thing he does rightly, he sees
• 58:52
  Speaker 1: the likeness of all which is done rightly. Words and
• 58:57
  Speaker 1: actions are not the attribute of brute nature. They introduce
• 59:02
  Speaker 1: us to the human form, of which all other organizations
• 59:07
  Speaker 1: appear to be degradations. When this appears among so many
• 59:12
  Speaker 1: that surround it, the spirit prefers it to all others.
• 59:17
  Speaker 1: It says, from such as this have I drawn joy
• 59:21
  Speaker 1: and knowledge? In such as this have I found and
• 59:25
  Speaker 1: beheld myself? I will speak to it. It can speak again,
• 59:31
  Speaker 1: It can yield me thought already formed and alive. In fact,
• 59:38
  Speaker 1: the eye the mind is always accompanied by these forms,
• 59:44
  Speaker 1: male and female, and these are incomparably the richest informations
• 59:51
  Speaker 1: of the power and order that lie at the heart
• 59:54
  Speaker 1: of things. Unfortunately, every one of them bears the marks
• 1:00:00
  Speaker 1: as of some injury, is marred and superficially defective. Nevertheless,
• 1:00:07
  Speaker 1: far different from the deaf and dumb nature around them,
• 1:00:11
  Speaker 1: these all rest like fountain pipes on the unfathomed sea
• 1:00:16
  Speaker 1: of thought and virtue, where too, they alone, of all organizations,
• 1:00:23
  Speaker 1: are the entrances. It were a pleasant inquiry to follow
• 1:00:29
  Speaker 1: into detail their ministry to our education, But where would
• 1:00:34
  Speaker 1: it stop. We are associated, in adolescent and adult life
• 1:00:40
  Speaker 1: with some friends who, like skies and waters, are co
• 1:00:44
  Speaker 1: extensive with our idea, who answering each to a certain
• 1:00:51
  Speaker 1: affection of the soul, satisfy our desire. On that side,
• 1:00:55
  Speaker 1: whom we lack power to put at such a focal
• 1:00:59
  Speaker 1: discs from us that we can mend or even analyze them,
• 1:01:04
  Speaker 1: we cannot choose but love them. When much intercourse with
• 1:01:10
  Speaker 1: the Friend has supplied us with the standard of excellence,
• 1:01:14
  Speaker 1: and has increased our respect for the resources of God,
• 1:01:18
  Speaker 1: who thus sends a real person to outgo our ideal.
• 1:01:24
  Speaker 1: When he has moreover become an object of thought, and
• 1:01:29
  Speaker 1: whilst his character retains all its unconscious effect is converted
• 1:01:35
  Speaker 1: in the mind into solid and sweet wisdom, it is
• 1:01:40
  Speaker 1: a sign to us that his office is closing, and
• 1:01:45
  Speaker 1: he is commonly withdrawn from our sight in a short time.
• 1:01:53
  Speaker 1: End of Chapter five of Nature.
• 1:01:57
  Speaker 4: Chapter six. Idealism thus is the unspeakable but intelligible and
• 1:02:04
  Speaker 4: practicable meaning of the world conveyed to man, the immortal pupil.
• 1:02:08
  Speaker 4: In every object of sense to this one end of discipline,
• 1:02:13
  Speaker 4: all parts of nature conspire. A noble doubt perpetually suggests itself.
• 1:02:20
  Speaker 4: Whether this end be not the final cause of the universe,
• 1:02:23
  Speaker 4: and whether nature outwardly exists. It is a sufficient account
• 1:02:27
  Speaker 4: of that appearance we call the world that God will
• 1:02:30
  Speaker 4: teach a human mind, and so makes it the receiver
• 1:02:33
  Speaker 4: of a certain number of congruent sensations, which we call
• 1:02:38
  Speaker 4: sun and moon, man and woman, house and trade. In
• 1:02:43
  Speaker 4: my utter impotence to test the authenticity of the report
• 1:02:47
  Speaker 4: of my senses, to know whether the impressions they make
• 1:02:50
  Speaker 4: on me correspond with outlying objects, what difference does it
• 1:02:54
  Speaker 4: make whether Orion is up there in heaven or some
• 1:02:57
  Speaker 4: God paints the image in the firmaments of the soul,
• 1:03:01
  Speaker 4: the relations of parts and the end of the whole
• 1:03:04
  Speaker 4: remaining the same. What is the difference whether land and
• 1:03:08
  Speaker 4: sea interact, and worlds revolve and intermingle without number or
• 1:03:12
  Speaker 4: end deep yawning under deep, and galaxy balancing galaxy throughout
• 1:03:18
  Speaker 4: absolute space, or whether without relations of time and space,
• 1:03:23
  Speaker 4: the same appearances are inscribed in the constant faith of man.
• 1:03:28
  Speaker 4: Whether nature enjoy a substantial existence without or is only
• 1:03:32
  Speaker 4: in the apocalypse of the mind. It is alike, useful,
• 1:03:36
  Speaker 4: and alike venerable to me. Be it what it may.
• 1:03:39
  Speaker 4: It is ideal to me, so long as I cannot
• 1:03:42
  Speaker 4: try the accuracy of my senses. The frivolous make themselves
• 1:03:47
  Speaker 4: merry with the ideal theory if its consequences were burlesque,
• 1:03:52
  Speaker 4: as if it affected the stability of nature, it surely
• 1:03:55
  Speaker 4: does not. God never jests with us, and will not
• 1:03:59
  Speaker 4: compromise them end of nature by permitting any inconsequence in
• 1:04:03
  Speaker 4: its procession. Any distrust of the permanence of laws would
• 1:04:07
  Speaker 4: paralyze the faculties of man. Their permanence is sacredly respected,
• 1:04:12
  Speaker 4: and his faith therein is perfect. The wheels and springs
• 1:04:17
  Speaker 4: of man are all set to the hypothesis of the
• 1:04:20
  Speaker 4: permanence of nature. We are not built like a ship
• 1:04:24
  Speaker 4: to be tossed, but like a house to stand. It
• 1:04:28
  Speaker 4: is a natural consequence of this structure that, so long
• 1:04:32
  Speaker 4: as the active powers predominate over the reflective, we resist
• 1:04:36
  Speaker 4: with indignation any hint that nature is more short lived
• 1:04:39
  Speaker 4: or mutable than spirit. The broker, the wheelwright, the carpenter,
• 1:04:44
  Speaker 4: the toll man are much displeased at the intimation. But
• 1:04:50
  Speaker 4: whilst we acquiesce entirely in the permanence of natural laws,
• 1:04:54
  Speaker 4: the question of the absolute existence of nature still remains open.
• 1:04:59
  Speaker 4: It is the u uniform effect of culture on the
• 1:05:02
  Speaker 4: human mind not to shake our faith in the stability
• 1:05:05
  Speaker 4: of particular phenomena, as of heat, water, azote, but to
• 1:05:10
  Speaker 4: lead us to regard nature as a phenomenon, not a substance,
• 1:05:15
  Speaker 4: to attribute necessary existence to spirit, to esteem nature as
• 1:05:20
  Speaker 4: an accident and an effect. To the senses, and the
• 1:05:24
  Speaker 4: unrenewed understanding belongs a sort of instinctive belief in the
• 1:05:28
  Speaker 4: absolute existence of nature. In their view, man and nature
• 1:05:33
  Speaker 4: are indissolubly joined. Things are ultimates, and they never look
• 1:05:38
  Speaker 4: beyond their sphere. The presence of reason mars this faith.
• 1:05:43
  Speaker 4: The first effort of thought tends to relax this despotism
• 1:05:47
  Speaker 4: of the senses, which binds us to nature as if
• 1:05:50
  Speaker 4: we were a part of it, and shows us nature
• 1:05:52
  Speaker 4: aloof and as it were afloat. Until this higher agency intervened,
• 1:05:59
  Speaker 4: the animal eye sees with wonderful accuracy, sharp outlines and
• 1:06:04
  Speaker 4: colored surfaces. When the eye of reason opens to outline
• 1:06:08
  Speaker 4: and surface are at once added grace and expression. These
• 1:06:13
  Speaker 4: proceed from imagination and affection and abate somewhat of the
• 1:06:17
  Speaker 4: angular distinctness of objects. If the reason be stimulated to
• 1:06:22
  Speaker 4: more earnest vision, outlines and surfaces become transparent and are
• 1:06:27
  Speaker 4: no longer seen causes and spirits are seen through them.
• 1:06:32
  Speaker 4: The best moments of life are these delicious awakenings of
• 1:06:36
  Speaker 4: the higher powers and the reverential withdrawing of nature before
• 1:06:40
  Speaker 4: its God. Let us proceed to indicate the effects of culture.
• 1:06:46
  Speaker 4: One our first institution in the ideal philosophy is a
• 1:06:50
  Speaker 4: hint from nature herself. Nature is made to conspire with
• 1:06:54
  Speaker 4: spirit to emancipate us certain mechanical changes. A small alteration
• 1:07:01
  Speaker 4: in our local position apprises us of a dualism. We
• 1:07:05
  Speaker 4: are strangely affected by seeing the shore from a moving ship,
• 1:07:09
  Speaker 4: from a balloon, or through the tints of an unusual sky.
• 1:07:13
  Speaker 4: The least change in our point of view gives the
• 1:07:16
  Speaker 4: whole world a pictorial air. A man who seldom rides
• 1:07:20
  Speaker 4: needs only to get into a coach and traverse his
• 1:07:23
  Speaker 4: own town to turn the street into a puppet show.
• 1:07:27
  Speaker 4: The men, the women, talking, running, bartering, fighting, the earnest mechanic,
• 1:07:33
  Speaker 4: the lounger, the beggar, the boys, the dogs are unrealized
• 1:07:38
  Speaker 4: at once, or at least wholly detached from all relation
• 1:07:43
  Speaker 4: to the observer, and seen as a parent not substantial beings.
• 1:07:48
  Speaker 4: What new thoughts are suggested by seeing a face of
• 1:07:51
  Speaker 4: country quite familiar in the rapid movement of the railroad car. Nay,
• 1:07:56
  Speaker 4: the most wonted objects make a very slight chain, and
• 1:08:00
  Speaker 4: the point of vision please us most. In a chimera obscura,
• 1:08:05
  Speaker 4: the butcher's cart and the figure of one of our
• 1:08:07
  Speaker 4: own family amuse us. So a portrait of a well
• 1:08:11
  Speaker 4: known face gratifies us. Turn the eyes upside down by
• 1:08:15
  Speaker 4: looking at the landscape through your legs, And how agreeable
• 1:08:18
  Speaker 4: is the picture, though you have seen it any time
• 1:08:21
  Speaker 4: these twenty years. In these cases by mechanical means, is
• 1:08:26
  Speaker 4: suggested the difference between the observer and the spectacle, between
• 1:08:30
  Speaker 4: man and nature, hence arises a pleasure mixed with awe.
• 1:08:36
  Speaker 4: I may say, a low degree of the sublime is
• 1:08:38
  Speaker 4: felt from the fact, probably that man is hereby apprized
• 1:08:43
  Speaker 4: that whilst the world is a spectacle, something in himself
• 1:08:47
  Speaker 4: is stable.
• 1:08:49
  Speaker 3: Two.
• 1:08:50
  Speaker 4: In a higher manner, the poet communicates the same pleasure.
• 1:08:55
  Speaker 4: By a few strokes, he delineates as on air, the sun,
• 1:08:59
  Speaker 4: the mountain, the camp, the city, the hero, the maiden,
• 1:09:03
  Speaker 4: not different from what we know them, but only lifted
• 1:09:06
  Speaker 4: from the ground and afloat before the eye. He unfixes
• 1:09:11
  Speaker 4: the land and the sea, makes them revolve around the
• 1:09:14
  Speaker 4: axis of his primary thought, and disposes them anew. Possessed
• 1:09:19
  Speaker 4: himself by a heroic passion, he uses matter as symbols
• 1:09:24
  Speaker 4: of it. The sensual man conforms thoughts to things. The
• 1:09:28
  Speaker 4: poet conforms things to his thoughts. The one esteems nature
• 1:09:34
  Speaker 4: as rooted and fast, the other as fluid, and impresses
• 1:09:38
  Speaker 4: his being thereon to him. The refractory world is ductile
• 1:09:45
  Speaker 4: and flexible. He invests dust and stones with humanity and
• 1:09:50
  Speaker 4: makes them the words of the reason. The imagination may
• 1:09:54
  Speaker 4: be defined to be the use which the reason makes
• 1:09:58
  Speaker 4: of the material world. Shakespeare possesses the power of subordinating
• 1:10:03
  Speaker 4: nature for the purposes of expression beyond all poets. His
• 1:10:08
  Speaker 4: imperial muse tosses the creation like a bauble from hand
• 1:10:12
  Speaker 4: to hand, and uses it to embody any caprice of
• 1:10:16
  Speaker 4: thought that is uppermost in his mind. The remotest spaces
• 1:10:20
  Speaker 4: of nature are visited, and the farthest sundered things are
• 1:10:24
  Speaker 4: brought together by a subtle spiritual connection. We are made
• 1:10:28
  Speaker 4: aware that magnitude of material things is relative, and all
• 1:10:33
  Speaker 4: objects shrink and expand to serve the passion of the poet. Thus,
• 1:10:38
  Speaker 4: in his sonnets, the lays of birds, the scents and
• 1:10:42
  Speaker 4: dyes of flowers, he finds to be the shadow of
• 1:10:45
  Speaker 4: his beloved. Time, which keeps her from him is his chest.
• 1:10:52
  Speaker 4: The suspicion she has awakened is her ornament. The ornament
• 1:10:57
  Speaker 4: of beauty is suspect a crow which flies in Heaven's
• 1:11:01
  Speaker 4: sweetest air. His passion is not the fruit of chance.
• 1:11:06
  Speaker 4: It swells as he speaks to a city or a state. No,
• 1:11:12
  Speaker 4: it was builded far from accident. It suffers not in
• 1:11:16
  Speaker 4: smiling pomp, nor falls under the brow of thralling discontent.
• 1:11:22
  Speaker 4: It fears not policy that heretic that works on leases
• 1:11:27
  Speaker 4: of short numbered hours, but all alone stands hugely politic
• 1:11:33
  Speaker 4: In the strength of his constancy, the pyramids seem to
• 1:11:36
  Speaker 4: him recent and transitory. The freshness of youth and love
• 1:11:41
  Speaker 4: dazzles him with its resemblance to mourning. Take those lips away,
• 1:11:47
  Speaker 4: which so sweetly were forsworn, and those eyes the break
• 1:11:53
  Speaker 4: of day lights that do mislead the morn. The wild
• 1:11:58
  Speaker 4: beauty of this hyperbole, I may say, in passing it
• 1:12:02
  Speaker 4: would not be easy to match in literature, this transfiguration,
• 1:12:07
  Speaker 4: which all material objects undergo through the passion of the poet.
• 1:12:12
  Speaker 4: This power, which he exerts to dwarf the great to
• 1:12:15
  Speaker 4: magnify the small, might be illustrated by a thousand examples
• 1:12:19
  Speaker 4: from his plays. I have before me the Tempest, and
• 1:12:22
  Speaker 4: will cite only these few lines. Aeriel, the strong based
• 1:12:29
  Speaker 4: promontory have I made shake, and by the spurs plucked
• 1:12:32
  Speaker 4: up the pine and cedar. Prospero calls for music to
• 1:12:36
  Speaker 4: soothe the frantic. Alonzo and his companions, A solemn air
• 1:12:41
  Speaker 4: and the best comforter to an unsettled fancy, cure thy brains,
• 1:12:45
  Speaker 4: now useless, boiled within thy skull. Again, the charm dissolves apace,
• 1:12:52
  Speaker 4: and as the morning steals upon the night, melting the darkness,
• 1:12:56
  Speaker 4: so their rising senses begin to chase the ignorant fume
• 1:13:00
  Speaker 4: that mantle their clearer reason. Their understanding begins to swell,
• 1:13:05
  Speaker 4: and the approaching tide will shortly fill the reasonable shores
• 1:13:09
  Speaker 4: that now lie foul and muddy. The perception of real
• 1:13:14
  Speaker 4: affinities between events, that is to say, of ideal affinities,
• 1:13:19
  Speaker 4: for those only are real, enables the poet thus to
• 1:13:23
  Speaker 4: make free with the most imposing forms and phenomena of
• 1:13:27
  Speaker 4: the world, and to assert the predominance of the soul. Three.
• 1:13:33
  Speaker 4: Whilst thus the poet animates nature with his own thoughts,
• 1:13:37
  Speaker 4: he differs from the philosopher only herein that the one
• 1:13:41
  Speaker 4: proposes beauty as his main end, the other truth. But
• 1:13:47
  Speaker 4: the philosopher, not less than the poet, postpones the apparent
• 1:13:51
  Speaker 4: order and relations of things to the empire of thought.
• 1:13:55
  Speaker 4: The problem of philosophy, according to Plato, is for all
• 1:14:00
  Speaker 4: that exists conditionally to find a ground, unconditioned and absolute.
• 1:14:06
  Speaker 4: It proceeds on the faith that a law determines all phenomena, which,
• 1:14:11
  Speaker 4: being known, the phenomena can be predicted. That law, when
• 1:14:16
  Speaker 4: in the mind is an idea, its beauty is infinite.
• 1:14:22
  Speaker 4: The true philosopher and the true poet are one, and
• 1:14:26
  Speaker 4: a beauty which is truth, and a truth which is
• 1:14:30
  Speaker 4: beauty is the aim of both. Is not the charm
• 1:14:35
  Speaker 4: of one of Plato's or Aristotle's definitions. Strictly like that
• 1:14:39
  Speaker 4: of the antigony of Sophocles. It is in both cases
• 1:14:44
  Speaker 4: that a spiritual life has been imparted to nature, that
• 1:14:47
  Speaker 4: the solid, seeming block of matter has been pervaded and
• 1:14:51
  Speaker 4: dissolved by a thought, that this feeble human being has
• 1:14:56
  Speaker 4: penetrated the vast masses of nature with an informing so
• 1:15:00
  Speaker 4: soul and recognized itself in their harmony, that is, seized
• 1:15:05
  Speaker 4: their law. In physics. When this is attained, the memory
• 1:15:10
  Speaker 4: disburthens itself of its cumbrous catalogs of particulars, and carries
• 1:15:16
  Speaker 4: centuries of observation in a single formula. Thus, even in physics,
• 1:15:22
  Speaker 4: the material is degraded before the spiritual. The astronomer, the
• 1:15:27
  Speaker 4: geometer rely on their irrefragable analysis and disdain the results
• 1:15:34
  Speaker 4: of observation. The sublime remark of Euler on his law
• 1:15:38
  Speaker 4: of arches, this will be found contrary to all experience.
• 1:15:42
  Speaker 4: Yet is true had already transferred nature into the mind
• 1:15:47
  Speaker 4: and left matter like an outcast corpse.
• 1:15:51
  Speaker 1: Four.
• 1:15:53
  Speaker 4: Intellectual science has been observed to beget invariably a doubt
• 1:15:57
  Speaker 4: of the existence of matter. Urgot said, he that has
• 1:16:02
  Speaker 4: never doubted the existence of matter may be assured that
• 1:16:06
  Speaker 4: he has no aptitude for metaphysical inquiries. It fastens the
• 1:16:11
  Speaker 4: attention upon immortal, necessary, uncreated natures, that is, upon ideas,
• 1:16:18
  Speaker 4: and in their presence, we feel that the outward circumstance
• 1:16:22
  Speaker 4: is a dream and a shade. Whilst we wait in
• 1:16:26
  Speaker 4: this olympus of gods, we think of nature as an
• 1:16:30
  Speaker 4: appendix to the soul. We ascend into their region and
• 1:16:35
  Speaker 4: know that these are the thoughts of the supreme Being.
• 1:16:39
  Speaker 4: These are they who were set up from everlasting, from
• 1:16:43
  Speaker 4: the beginning, or ever the earth was. When He prepared
• 1:16:47
  Speaker 4: the heavens, they were there when he established the clouds above,
• 1:16:52
  Speaker 4: when he strengthened the fountains of the deep. Then they
• 1:16:56
  Speaker 4: were by him, as one brought up with him of
• 1:17:00
  Speaker 4: them to key counsel. Their influence is proportionate. As objects
• 1:17:07
  Speaker 4: of science, they are accessible to few men. Yet all
• 1:17:10
  Speaker 4: men are capable of being raised by piety or by
• 1:17:14
  Speaker 4: passion into their region. And no man touches these divine
• 1:17:19
  Speaker 4: natures without becoming in some degree himself divine, like a
• 1:17:25
  Speaker 4: new soul. They renew the body. We become physically nimble
• 1:17:29
  Speaker 4: and lightsome. We tread on air. Life is no longer irksome,
• 1:17:34
  Speaker 4: and we think it will never be so. No man
• 1:17:38
  Speaker 4: fears age or misfortune or death in their serene company,
• 1:17:43
  Speaker 4: for he is transported out of the district of change.
• 1:17:48
  Speaker 4: Whilst we behold unveiled the nature of justice and truth,
• 1:17:53
  Speaker 4: we learn the difference between the absolute and the conditional
• 1:17:57
  Speaker 4: or relative. We apprehend the appslceut as it were. For
• 1:18:02
  Speaker 4: the first time we exist, we become immortal, for we
• 1:18:08
  Speaker 4: learn that time and space are relations of matter that
• 1:18:12
  Speaker 4: with a perception of truth or a virtuous will, they
• 1:18:16
  Speaker 4: have no affinity.
• 1:18:19
  Speaker 1: Five.
• 1:18:21
  Speaker 4: Finally, religion and ethics, which may be fitly called the
• 1:18:26
  Speaker 4: practice of ideas or the introduction of ideas into life,
• 1:18:31
  Speaker 4: have an analogous effect with all lower culture, in degrading
• 1:18:36
  Speaker 4: nature and suggesting its dependence on spirit. Ethics and religion
• 1:18:42
  Speaker 4: differ herein that the one is the system of human
• 1:18:46
  Speaker 4: duties commencing from man, the other from God. Religion includes
• 1:18:52
  Speaker 4: the personality of God, ethics does not. They are one
• 1:18:58
  Speaker 4: to our present design. They both put in nature under foot.
• 1:19:03
  Speaker 4: The first and last lesson of religion is the things
• 1:19:06
  Speaker 4: that are seen are temporal, the things that are unseen
• 1:19:10
  Speaker 4: are eternal. It puts an affront upon nature. It does
• 1:19:16
  Speaker 4: that for the unschooled, which philosophy does for Berkelly and Viasa.
• 1:19:21
  Speaker 4: The uniform language that may be heard in the churches
• 1:19:24
  Speaker 4: of the most ignorant sects is contemn the unsubstantial shows
• 1:19:30
  Speaker 4: of the world. They are vanities, dreams, shadows, unrealities. Seek
• 1:19:36
  Speaker 4: the realities of religion. The devotee flouts nature. Some theosophists
• 1:19:43
  Speaker 4: have arrived at a certain hostility and indignation towards matter,
• 1:19:48
  Speaker 4: As the Venetian and Plotinus they distrusted in themselves any
• 1:19:53
  Speaker 4: looking back to these flesh pots of Egypt, Plotinus was
• 1:19:57
  Speaker 4: ashamed of his body. In short, they might all say
• 1:20:02
  Speaker 4: of matter what Michaelangelo said of external beauty. It is
• 1:20:07
  Speaker 4: the frail and weary weed in which God dresses the
• 1:20:11
  Speaker 4: soul which he has called into time. It appears that motion, poetry,
• 1:20:17
  Speaker 4: physical and intellectual, science, and religion all tend to affect
• 1:20:22
  Speaker 4: our convictions of the reality of the external world. But
• 1:20:26
  Speaker 4: I own there is something ungrateful in expanding too curiously
• 1:20:31
  Speaker 4: the particulars of the general proposition that all culture tends
• 1:20:35
  Speaker 4: to imbue us with idealism. I have no hostility to nature,
• 1:20:40
  Speaker 4: but a child's love to it. I expand and live
• 1:20:44
  Speaker 4: in the warm day like corn and melons. Let us
• 1:20:47
  Speaker 4: speak her fair. I do not wish to fling stones
• 1:20:51
  Speaker 4: at my beautiful mother, nor soil my gentle nest. I
• 1:20:56
  Speaker 4: only wish to indicate the true position of nature in
• 1:20:59
  Speaker 4: regard to man, wherein to establish man all right, education
• 1:21:05
  Speaker 4: tends as the ground which to attain is the object
• 1:21:09
  Speaker 4: of human life, that is, of man's connection with nature.
• 1:21:15
  Speaker 4: Culture inverts the vulgar views of nature and brings the
• 1:21:19
  Speaker 4: mind to call that apparent which it uses to call real,
• 1:21:24
  Speaker 4: and that real which it uses to call visionary. Children.
• 1:21:29
  Speaker 4: It is true believe in the external world. The belief
• 1:21:33
  Speaker 4: that it appears only is an afterthought. But with culture
• 1:21:38
  Speaker 4: this faith will as surely arise on the mind as
• 1:21:41
  Speaker 4: it did the first. The advantage of the ideal theory
• 1:21:47
  Speaker 4: over the popular faith is this that it presents the
• 1:21:51
  Speaker 4: world in precisely that view which is most desirable to
• 1:21:55
  Speaker 4: the mind. It is, in fact the view which real,
• 1:22:00
  Speaker 4: both speculative and practical. That is, philosophy and virtue take
• 1:22:06
  Speaker 4: for seen. In the light of thought, the world always
• 1:22:11
  Speaker 4: is phenomenal, and virtue subordinates it to the mind. Idealism
• 1:22:17
  Speaker 4: sees the world in God. It beholds the whole circle
• 1:22:21
  Speaker 4: of persons and things, of actions and events, of country
• 1:22:26
  Speaker 4: and religion, not as painfully accumulated atom after atom, act
• 1:22:31
  Speaker 4: after act in an aged creeping past, but as one
• 1:22:36
  Speaker 4: vast picture which God paints on the instant eternity for
• 1:22:40
  Speaker 4: the contemplation of the soul. Therefore, the soul holds itself
• 1:22:46
  Speaker 4: off from a too trivial and microscopic study of the
• 1:22:50
  Speaker 4: universal tablet. It respects the end too much to immerse
• 1:22:54
  Speaker 4: itself in the means. It sees something more important in
• 1:22:59
  Speaker 4: Christianity than the scandals of ecclesiastical history or the niceties
• 1:23:04
  Speaker 4: of criticism, and very incurious concerning persons or miracles, and
• 1:23:11
  Speaker 4: not at all disturbed by chasms of historical evidence. It
• 1:23:15
  Speaker 4: accepts from God the phenomenon as it finds it as
• 1:23:19
  Speaker 4: the pure and awful form of religion in the world.
• 1:23:24
  Speaker 4: It is not hot and passionate at the appearance of
• 1:23:27
  Speaker 4: what it calls its own good or bad fortune, at
• 1:23:31
  Speaker 4: the union or opposition of other persons. No man is
• 1:23:35
  Speaker 4: its enemy. It accepts whatsoever befalls as part of its lesson.
• 1:23:41
  Speaker 4: It is a watcher more than a doer. It is
• 1:23:44
  Speaker 4: a doer only that it may the better watch. End
• 1:23:50
  Speaker 4: of Chapter.
• 1:23:51
  Speaker 2: Six seven Spirit. It is essential to a true theory
• 1:23:59
  Speaker 2: of nature and of man that it should contain somewhat
• 1:24:02
  Speaker 2: progressive uses that are exhausted or that may be and
• 1:24:07
  Speaker 2: facts that end in the statement cannot be all that
• 1:24:09
  Speaker 2: is true of this brave lodging, wherein man is harbored,
• 1:24:12
  Speaker 2: and wherein all his faculties find appropriate and endless exercise,
• 1:24:17
  Speaker 2: and all the uses of nature admit of being summed
• 1:24:19
  Speaker 2: in one which yield the activity of man in infinite scope,
• 1:24:24
  Speaker 2: through all its kingdoms, to the suburbs and outskirts of things.
• 1:24:28
  Speaker 2: It is faithful to the cause whence it had its origin.
• 1:24:31
  Speaker 2: It always speaks of spirit. It suggests the absolute. It
• 1:24:36
  Speaker 2: is a perpetual effect. It is a great shadow, pointing
• 1:24:39
  Speaker 2: always to the sun behind us. The aspect of nature
• 1:24:44
  Speaker 2: is devout, like the figure of Jesus, she stands with
• 1:24:48
  Speaker 2: bended head and hands folded upon the breast. The happiest
• 1:24:53
  Speaker 2: man is he who learns from nature the lesson of
• 1:24:55
  Speaker 2: worship of that ineffable essence which we call spirit. He
• 1:25:00
  Speaker 2: that thinks most will say least. We can foresee God
• 1:25:04
  Speaker 2: in the course and as it were, a distant phenomena
• 1:25:07
  Speaker 2: of matter. But when we try to define and describe himself,
• 1:25:10
  Speaker 2: both language and thought desert us, and we are as
• 1:25:13
  Speaker 2: helpless as fools and savages. That essence refuses to be
• 1:25:17
  Speaker 2: recorded in propositions that when man has worshiped him intellectually,
• 1:25:21
  Speaker 2: the noblest ministry of nature is to stand as the
• 1:25:24
  Speaker 2: apparition of God. It is the organ through which the
• 1:25:27
  Speaker 2: universal Spirit speaks to the individual and strives to lead
• 1:25:30
  Speaker 2: back the individual to it. When we consider spirit, we
• 1:25:35
  Speaker 2: see that the views already presented do not include the
• 1:25:37
  Speaker 2: whole circumference of man. We must adds of related thoughts.
• 1:25:41
  Speaker 2: Three problems are put by nature to the mind. What
• 1:25:44
  Speaker 2: is matter, whence is it? And where too? The first
• 1:25:49
  Speaker 2: of these questions only the ideal theory answers. Idealism said
• 1:25:53
  Speaker 2: matter is a phenomenon, not a substance. Idealism acquaints us
• 1:25:58
  Speaker 2: with a total disparity between the evidence of our own
• 1:26:00
  Speaker 2: being and the evidence of the world's being. The one
• 1:26:03
  Speaker 2: is perfect, the other incapable of any assurance. The mind
• 1:26:07
  Speaker 2: is a part of the nature of things. The world's
• 1:26:10
  Speaker 2: a divine dream from which we may presently awake to
• 1:26:12
  Speaker 2: the glories and certainties of day. Idealism is a hypothesis
• 1:26:16
  Speaker 2: to account for nature by other principles than those of
• 1:26:19
  Speaker 2: carpentry and chemistry. Yet if it only denied the existence
• 1:26:23
  Speaker 2: of matter, it does not satisfy the demands of the spirit.
• 1:26:26
  Speaker 2: It leaves God out of me, It leaves me in
• 1:26:29
  Speaker 2: the splendid labyrinth of my own perceptions, to wander without end.
• 1:26:34
  Speaker 2: Then the heart resists it, because it balks the affections
• 1:26:37
  Speaker 2: in denying substantive being to men and women. Nature is
• 1:26:42
  Speaker 2: so pervaded with human life that there is something of
• 1:26:44
  Speaker 2: humanity in all and in every particular. But this theory
• 1:26:48
  Speaker 2: makes nature foreign to me, and does not account for
• 1:26:51
  Speaker 2: that consanguinity which we acknowledge to it. Let it stand then,
• 1:26:56
  Speaker 2: in the present state of our knowledge, merely as a
• 1:26:59
  Speaker 2: useful introductory hypothesis, serving to apprise us of the eternal
• 1:27:02
  Speaker 2: distinction between the soul and the world. But when following
• 1:27:06
  Speaker 2: the invisible step of thought, we come to inquire whence
• 1:27:09
  Speaker 2: is matter, and where too many truths arise to us
• 1:27:12
  Speaker 2: out of the recesses of consciousness. We learn that the
• 1:27:16
  Speaker 2: Highest is present to the soul of man, That the
• 1:27:19
  Speaker 2: dread universal lessence, which is not wisdom or love, or
• 1:27:22
  Speaker 2: beauty or power, but all in one and each entirely,
• 1:27:27
  Speaker 2: is that for which all things exist, and that by
• 1:27:29
  Speaker 2: which they are. That Spirit creates. That behind nature, throughout nature,
• 1:27:34
  Speaker 2: Spirit is present, one and not compound. It does not
• 1:27:38
  Speaker 2: act upon us from without, that is, in space and time,
• 1:27:41
  Speaker 2: but spiritually or through ourselves. Therefore, that spirit, that is
• 1:27:45
  Speaker 2: the supreme Being, does not build up nature around us,
• 1:27:49
  Speaker 2: but puts it forth through us, as the life of
• 1:27:51
  Speaker 2: the tree puts forth new branches and leaves the pores
• 1:27:54
  Speaker 2: of the old as a plant upon the earth. So
• 1:27:58
  Speaker 2: man breasts upon the bosom of God. He is nourished
• 1:28:01
  Speaker 2: by unfailing fountains, and draws at his need in exhaustible power.
• 1:28:05
  Speaker 2: Who can set bounce to the possibilities of man? Once
• 1:28:09
  Speaker 2: inhale the upper air being admitted to behold the absolute
• 1:28:12
  Speaker 2: natures of justice and truth, and we learn that man
• 1:28:15
  Speaker 2: has access to the entire mind of the Creator, is
• 1:28:18
  Speaker 2: himself the creator in the finite. This view, which admonishes
• 1:28:22
  Speaker 2: me where the sources of wisdom and power lie, and
• 1:28:25
  Speaker 2: points to virtuous to the golden key, which opes the
• 1:28:28
  Speaker 2: palace of eternity, carries upon its face the highest certificate
• 1:28:32
  Speaker 2: of truth, because it animates me to create my own
• 1:28:35
  Speaker 2: world through the purification of my soul. The world proceeds
• 1:28:39
  Speaker 2: from the same spirit as the body of man. It
• 1:28:42
  Speaker 2: is a remoter and inferior incarnation of God, a projection
• 1:28:46
  Speaker 2: of God in the unconscious. But it differs from the
• 1:28:48
  Speaker 2: body in one important respect. It is not like that
• 1:28:52
  Speaker 2: now subjected to human will. Its serene order is inviolable
• 1:28:55
  Speaker 2: by us. It is therefore to us the present expositor
• 1:28:59
  Speaker 2: of the divine mind. It is a fixed point, whereby
• 1:29:02
  Speaker 2: we may measure our departure as we degenerate. The contrast
• 1:29:06
  Speaker 2: between us and our house is more evident. We are
• 1:29:09
  Speaker 2: as much strangers in nature as we are aliens from God.
• 1:29:13
  Speaker 2: We do not understand the notes of birds. The fox
• 1:29:16
  Speaker 2: and the deer run away from us, the bare and
• 1:29:19
  Speaker 2: tiger rend us. We do not know the uses of
• 1:29:21
  Speaker 2: more than a few plants, as corn and the apple,
• 1:29:24
  Speaker 2: the potato, and the vine. Is not the landscape, every
• 1:29:28
  Speaker 2: glimpse of which hath a grandeur a base of him?
• 1:29:32
  Speaker 2: That this may show us what discord is between man
• 1:29:34
  Speaker 2: and nature. For you cannot freely admire a noble landscape
• 1:29:38
  Speaker 2: if laborers are digging in the field. Hard By the
• 1:29:41
  Speaker 2: poet finds something ridiculous in his delight until he is
• 1:29:44
  Speaker 2: out of the sight of men. End of Chapter seven,
• 1:29:49
  Speaker 2: Chapter eight prospects in Inquiries respecting the Laws of the
• 1:29:57
  Speaker 2: World and the frame of things the highest reason, and
• 1:30:00
  Speaker 2: is always the truest. That which seems faintly possible it
• 1:30:04
  Speaker 2: is so refined, is often faint and dim because it
• 1:30:07
  Speaker 2: is deepest seated in the mind among the eternal verities.
• 1:30:11
  Speaker 2: Empirical science is apt to cloud the site, and by
• 1:30:15
  Speaker 2: the very knowledge of functions and processes, to bereave the
• 1:30:18
  Speaker 2: student of the manly contemplation of the whole. The savant
• 1:30:22
  Speaker 2: becomes unpoetic. But the best read naturalist, who lends an
• 1:30:26
  Speaker 2: entire and devoured attention to truth, will see that there
• 1:30:29
  Speaker 2: remains much to learn of his relation to the world,
• 1:30:32
  Speaker 2: and that it is not to be learned by any
• 1:30:34
  Speaker 2: addition or subtraction or other comparison of known quantities, but
• 1:30:38
  Speaker 2: is arrived at by untaught sallies of the spirit, by
• 1:30:41
  Speaker 2: a continual self recovery, and by entire humility. He will
• 1:30:47
  Speaker 2: perceive that there are far more excellent qualities in the
• 1:30:49
  Speaker 2: student than preciseness and infallibility, that I guess is often
• 1:30:53
  Speaker 2: more fruitful than an indisputable information, and that a dream
• 1:30:58
  Speaker 2: may let us deeper into the secret of nature than
• 1:31:00
  Speaker 2: a hundred concerted experiments. For the problems to be solved
• 1:31:04
  Speaker 2: are precisely those which the physiologists and the naturalist omit
• 1:31:08
  Speaker 2: to state. It is not so pertinent to man to
• 1:31:11
  Speaker 2: know all the individuals of the animal kingdom as it
• 1:31:14
  Speaker 2: is to know whence and where too? Is this tyrannizing
• 1:31:16
  Speaker 2: unity in its constitution, which ever more separates and classifies things,
• 1:31:20
  Speaker 2: endeavoring to reduce the most diverse to one form. When
• 1:31:25
  Speaker 2: I behold the rich landscape, it is less my purpose
• 1:31:28
  Speaker 2: to recite correctly the order and superposition of the strata
• 1:31:31
  Speaker 2: than to know why all thought of multitude is lost
• 1:31:34
  Speaker 2: in a tranquil sense of unity. I cannot greatly honor
• 1:31:38
  Speaker 2: mi nuteness and details, so long as there is no
• 1:31:41
  Speaker 2: hint to explain the relation between things and thoughts, no
• 1:31:44
  Speaker 2: ray upon the metaphysics of conchology, of botany of the arts,
• 1:31:48
  Speaker 2: to show the relation of the forms flowers, shells, animals,
• 1:31:52
  Speaker 2: architecture to the mind, and build science upon ideas. In
• 1:31:57
  Speaker 2: a cabinet of natural history, we become sense of of
• 1:32:00
  Speaker 2: a certain occult recognition and sympathy in regard to the
• 1:32:03
  Speaker 2: most unwieldy and eccentric forms of beast, fish, and insect.
• 1:32:07
  Speaker 2: The American who has been confined in his own country
• 1:32:10
  Speaker 2: to the site of buildings designed after foreign models, is
• 1:32:14
  Speaker 2: surprised on entering New York Minster or Saint Peter's at
• 1:32:17
  Speaker 2: Rome by the feeling that these structures are imitations, also
• 1:32:20
  Speaker 2: faint copies of an invisible archetype. Norros science sufficient humanity,
• 1:32:25
  Speaker 2: so long as the naturalist overlooks that wonderful congruity which
• 1:32:28
  Speaker 2: subsists between man and the world of which he is lourd,
• 1:32:31
  Speaker 2: not because he is the most subtle inhabitant, but because
• 1:32:34
  Speaker 2: he is its head and heart, and finds something of
• 1:32:36
  Speaker 2: himself in every great and small thing, in every mountain stratum,
• 1:32:40
  Speaker 2: in every new law of color, fact of astronomy, or
• 1:32:43
  Speaker 2: atmospheric influence, which observation or analysis lay open. A perception
• 1:32:47
  Speaker 2: of this mystery inspires the muse of George Herbert, the
• 1:32:50
  Speaker 2: beautiful psalmist of the seventeenth century. The following lines are
• 1:32:54
  Speaker 2: part of his little poem on Man. Man is all symmetry,
• 1:32:58
  Speaker 2: full of proportions, one limb to another and to all
• 1:33:01
  Speaker 2: the world. Besides, each part may call the farthest brother,
• 1:33:06
  Speaker 2: for head with foot have private amity, and both with
• 1:33:09
  Speaker 2: moons and tides. Nothing hath got so far, but man
• 1:33:14
  Speaker 2: hath caught and kept it as his prey. His eyes
• 1:33:17
  Speaker 2: dismount the highest star. He is in little. All the
• 1:33:20
  Speaker 2: sphere herbs gladly cure our flesh, because that they find
• 1:33:25
  Speaker 2: their acquaintance there. For us. The winds do blow, the
• 1:33:30
  Speaker 2: earth doth rest have more, and fountains flow. Nothing we
• 1:33:33
  Speaker 2: see but means our good, as our delight or as
• 1:33:36
  Speaker 2: our treasure. The whole is either our cupboard of food
• 1:33:40
  Speaker 2: or cabinet of pleasure. The stars have us to bed.
• 1:33:44
  Speaker 2: Night draws the curtain which the sun withdraws. Music and
• 1:33:48
  Speaker 2: light attend our head. All things unto our flesh are
• 1:33:51
  Speaker 2: kind in their descent, and being to our mind in
• 1:33:55
  Speaker 2: their ascent, and cause more servants weigh on man than
• 1:34:00
  Speaker 2: he'll take notice of. In every path he treads down
• 1:34:03
  Speaker 2: that which doth befriend him. When sickness makes him pale,
• 1:34:06
  Speaker 2: and wan, oh mighty love, Man is one world, and
• 1:34:10
  Speaker 2: half another to attend him. The perception of this class
• 1:34:14
  Speaker 2: of truth makes the attraction which draws men to science,
• 1:34:18
  Speaker 2: but the end is lost sight of in attention to
• 1:34:20
  Speaker 2: the means. In view of this half side of science,
• 1:34:23
  Speaker 2: we accept a sentence of Plato that poetry comes nearer
• 1:34:27
  Speaker 2: to vital truth than history. Every surmise and theaicination of
• 1:34:31
  Speaker 2: the mind is entitled to a certain respect, and we
• 1:34:34
  Speaker 2: learn to prefer imperfect theories and sentences which contain glimpses
• 1:34:37
  Speaker 2: of truth, to digested system which have no one valuable suggestion.
• 1:34:42
  Speaker 2: A wise writer will feel that the ends of studying
• 1:34:45
  Speaker 2: composition are best answered by announcing undiscovered regions of thought,
• 1:34:49
  Speaker 2: and so communicating through hope new activity to the torpid spirit.
• 1:34:54
  Speaker 2: I shall therefore conclude this essay with some traditions of
• 1:34:56
  Speaker 2: man in nature, which a certain poet saying to me,
• 1:34:59
  Speaker 2: and which, as they have always been in this world
• 1:35:01
  Speaker 2: and perhaps reappear to every bard, may be both history
• 1:35:05
  Speaker 2: and prophecy. The foundations of man are not in matter,
• 1:35:10
  Speaker 2: but in spirit. But the element of spirit is eternity
• 1:35:14
  Speaker 2: to it. Therefore, the longest series of events, the oldest chronologies,
• 1:35:18
  Speaker 2: are young and recent in the cycle of the universal man,
• 1:35:21
  Speaker 2: from whom the known individuals proceed. Sentries are points in
• 1:35:25
  Speaker 2: all histories, but the epoch of one degradation. We distrust
• 1:35:30
  Speaker 2: and deny inwardly our sympathy with nature. We own and
• 1:35:33
  Speaker 2: disown our relation to it by turns. We are like
• 1:35:36
  Speaker 2: nebuchad Nezzar, dethroned, bereft of reason, and eating grass like
• 1:35:41
  Speaker 2: an ox. But who can set limits to the remedial
• 1:35:44
  Speaker 2: force of spirit? A man is a god in ruins.
• 1:35:49
  Speaker 2: When men are innocent, life shall be longer, and shall
• 1:35:52
  Speaker 2: pass into the immortal as gently as we awake from dreams. Now,
• 1:35:57
  Speaker 2: the world will be insane and rabid if these disorganization
• 1:36:00
  Speaker 2: should last for hundreds of years. It is kept in
• 1:36:03
  Speaker 2: check by death and infancy. Infancy is perpetual Messiah, which
• 1:36:07
  Speaker 2: comes into the arms of fallen men and pleads with
• 1:36:10
  Speaker 2: them to return to paradise. Man is the dwarf from himself.
• 1:36:15
  Speaker 2: Once he was permeated and dissolved by spirit, he filled
• 1:36:19
  Speaker 2: nature with his overflowing currents. Out from him sprang the
• 1:36:22
  Speaker 2: sun and moon from man, the sun from woman, the moon,
• 1:36:26
  Speaker 2: the laws of his mind, the periods of his actions
• 1:36:29
  Speaker 2: externized themselves into day and night, into the year and
• 1:36:32
  Speaker 2: the seasons. But having made for himself this huge shell,
• 1:36:36
  Speaker 2: his waters retired. He no longer fills the veins and veinlets.
• 1:36:41
  Speaker 2: He is shrunk to a drop. He sees that the
• 1:36:44
  Speaker 2: structure still fits him, but fits him colossally say, rather
• 1:36:48
  Speaker 2: once it fitted him, now it corresponds to him from
• 1:36:52
  Speaker 2: far and on high. He adores timidly his own work.
• 1:36:56
  Speaker 2: Now is man the follower of the sun, and woman
• 1:36:59
  Speaker 2: the follower of the moon. Yet sometimes he starts in
• 1:37:02
  Speaker 2: his slumber and wonders at himself in his house, and
• 1:37:05
  Speaker 2: muses strangely at the resemblance betwixt him and it. He
• 1:37:09
  Speaker 2: perceives that if his law is still paramount, if still
• 1:37:12
  Speaker 2: he have elemental power, if his word is sterling. Yet
• 1:37:16
  Speaker 2: in nature it is not conscious power. It is not inferior,
• 1:37:19
  Speaker 2: but superior to his will. It is instinct. Thus my
• 1:37:25
  Speaker 2: orphic poet saying, at present man applies to nature but
• 1:37:30
  Speaker 2: half his force. He works on the world with his
• 1:37:33
  Speaker 2: understanding alone. He lives in it and masters it by
• 1:37:37
  Speaker 2: a penny wisdom. And he that works most in it
• 1:37:40
  Speaker 2: is but a half met And whilst his arms are
• 1:37:43
  Speaker 2: strong and digestion good, his mind is imbruded, and he
• 1:37:48
  Speaker 2: is a selfish savage. His relation to nature, his power
• 1:37:53
  Speaker 2: over it, is through the understanding, is by manure. The
• 1:37:56
  Speaker 2: economic use of fire, wind, water, and the mariner's needle, steam, coal,
• 1:38:01
  Speaker 2: chemical agriculture, the repairs of the human body by the
• 1:38:05
  Speaker 2: dentist and the surgeon. This is such a resumption of
• 1:38:08
  Speaker 2: power as if a banished king should buy his territories
• 1:38:11
  Speaker 2: inch by inch instead of vaulting at once into his throne. Meantime,
• 1:38:16
  Speaker 2: in the thick darkness, there are not wanting gleams of
• 1:38:19
  Speaker 2: a better light. Occasional examples of the action of man
• 1:38:22
  Speaker 2: upon nature with his entire force, with reason as well
• 1:38:25
  Speaker 2: as understanding. Such examples are the traditions of miracles in
• 1:38:29
  Speaker 2: the earliest antiquity of all nations, the history of Jesus Christ,
• 1:38:34
  Speaker 2: the achievements of a principle, as in religious and political
• 1:38:37
  Speaker 2: revolutions and in the abolition of the slave trade. The
• 1:38:40
  Speaker 2: miracles of enthusiasm as those reported of Spuedenberg, Hooenlo and
• 1:38:45
  Speaker 2: the Shakers. Many obscure and yet contested facts now arrange
• 1:38:49
  Speaker 2: under the name of animal magnetism, prayer, eloquence, self healing,
• 1:38:54
  Speaker 2: and the wisdom of children. These are examples of reasons.
• 1:38:58
  Speaker 2: Momentary grasp of the scepter, the exertions of a power
• 1:39:01
  Speaker 2: which exists not in time or space, but an instantaneous
• 1:39:04
  Speaker 2: in streaming causing power. The difference between the actual and
• 1:39:09
  Speaker 2: the ideal force of Man is happily figured by the
• 1:39:11
  Speaker 2: schoolmen in saying that the knowledge of Man is an
• 1:39:13
  Speaker 2: evening knowledge, thuspertina cognitio, but that of God is a
• 1:39:18
  Speaker 2: mourning knowledge matutina cognitiu. The problem of restoring to the
• 1:39:23
  Speaker 2: world original internal beauty is solved by the redemption of
• 1:39:27
  Speaker 2: the soul. The ruin of the blank that we see
• 1:39:30
  Speaker 2: when we look at nature is in our own eye.
• 1:39:33
  Speaker 2: The axis of vision is not coincident with the axis
• 1:39:36
  Speaker 2: of things, and so they appear not transparent but opaque.
• 1:39:41
  Speaker 2: The reason why the world lacks unity and lies broken
• 1:39:44
  Speaker 2: in heaps is because the man is disunited with himself.
• 1:39:49
  Speaker 2: He cannot be a naturalist until he satisfies all the
• 1:39:52
  Speaker 2: demands of the spirit. Love is as much its demand
• 1:39:55
  Speaker 2: as perception. Indeed, neither can be perfect without the other.
• 1:40:00
  Speaker 2: In the uttermost meaning of the words, thought is devout
• 1:40:03
  Speaker 2: and devotion is thought. Deep calls unto deep, but in
• 1:40:07
  Speaker 2: actual life the marriage is not celebrated. There are innocent
• 1:40:11
  Speaker 2: men who worship God after the tradition of their fathers,
• 1:40:14
  Speaker 2: but their sense of duty has not yet extended to
• 1:40:16
  Speaker 2: the use of all their faculties. And there are patient naturalists,
• 1:40:20
  Speaker 2: but they freeze their subject under the wintry light of
• 1:40:22
  Speaker 2: the understanding. Is not prayer also a study of truth,
• 1:40:27
  Speaker 2: a sally of the soul into the unfound infinite. No
• 1:40:31
  Speaker 2: man ever prayed heartily without learning something. But when a
• 1:40:34
  Speaker 2: faithful thinker resolute to detach every object from personal relations
• 1:40:38
  Speaker 2: and see it in the light of thought, shall, at
• 1:40:40
  Speaker 2: the same time kindle science with the fire of the
• 1:40:43
  Speaker 2: holiest affections. Then will God go forth anew into the creation.
• 1:40:49
  Speaker 2: It will not need when the mind is prepared for
• 1:40:51
  Speaker 2: study to search for objects. The invariable mark of wisdom
• 1:40:55
  Speaker 2: is to see the miraculous in the common What is
• 1:40:59
  Speaker 2: a day? What is a year? What is summer? What
• 1:41:02
  Speaker 2: is woman? What is a child? What is sleep? To
• 1:41:06
  Speaker 2: our blindness, these things seem unaffecting. We make fables to
• 1:41:10
  Speaker 2: hide the baldness of the fact and conform it, as
• 1:41:12
  Speaker 2: we say, to the higher law of the mind. But
• 1:41:15
  Speaker 2: when the fact is seen under the light of an idea,
• 1:41:18
  Speaker 2: the gaudy fable fades and triveles. We behold the real
• 1:41:21
  Speaker 2: higher law to the wise. Therefore, a fact is true poetry,
• 1:41:27
  Speaker 2: and the most beautiful of fables. These wonders are brought
• 1:41:30
  Speaker 2: to our own door. You also are a man, man
• 1:41:34
  Speaker 2: and woman, and their social life, poverty, labor, sleep, fear,
• 1:41:39
  Speaker 2: fortune are known to you. Learn that none of these
• 1:41:42
  Speaker 2: things is superficial, but that each phenomenon has its roots
• 1:41:45
  Speaker 2: in the faculties and affections of the mind. Whilst the
• 1:41:49
  Speaker 2: abstract question occupies your intellect, Nature brings it into concrete
• 1:41:53
  Speaker 2: to be solved by your hands. It were a wise
• 1:41:56
  Speaker 2: inquiry for the closet to compare a point by point. Especially,
• 1:41:59
  Speaker 2: it remarks, what crises in life are daily history with
• 1:42:03
  Speaker 2: the rise and progress of ideas in the mind. So
• 1:42:07
  Speaker 2: shall we come to look at the world with new eyes.
• 1:42:09
  Speaker 2: It shall answer the endless inquiry of the intellect what
• 1:42:12
  Speaker 2: is truth? And of the affections what is good? By
• 1:42:16
  Speaker 2: yielding itself passive to the educated, will then shall come
• 1:42:20
  Speaker 2: to pass what my poet said. Nature is not fixed,
• 1:42:23
  Speaker 2: but fluid. Spirit alters mold makes it. The immobility or
• 1:42:29
  Speaker 2: bruteness of nature is the absence of spirit. To pure spirit,
• 1:42:33
  Speaker 2: it is fluid, it is volatile, it is obedient. Every
• 1:42:38
  Speaker 2: spirit builds itself a house, and beyond its house a world,
• 1:42:42
  Speaker 2: and beyond its world a heaven. Know then that the
• 1:42:46
  Speaker 2: world exists for you. For you is the phenomenon perfect
• 1:42:51
  Speaker 2: what we are. That only can we see all that
• 1:42:55
  Speaker 2: Adam had, all that Caesar, could you have and can do.
• 1:43:00
  Speaker 2: Adam called his house heaven and earth. Caesar call this
• 1:43:03
  Speaker 2: house room. You perhaps call yours a cobblersh trade, a
• 1:43:08
  Speaker 2: hundred acres of plaid land, or a scholar's garret. Yet,
• 1:43:12
  Speaker 2: line for line, and point for point, your dominion is
• 1:43:15
  Speaker 2: as great as theirs, though without fine names. Build Therefore
• 1:43:20
  Speaker 2: your own world, as fast as you can form your
• 1:43:23
  Speaker 2: life to the pure idea in your mind, that will
• 1:43:26
  Speaker 2: unfold its great proportions. A correspondent revolution in things will
• 1:43:31
  Speaker 2: attend the influx of the spirit. So fast will disagreeable appearances, swine, spiders, snakes, pests,
• 1:43:39
  Speaker 2: mad houses, prisons, enemies vanish. They are temporary and shall
• 1:43:44
  Speaker 2: be no more seen the sorder and filths of nature.
• 1:43:49
  Speaker 2: The sun shall dry up and the wind ex hail,
• 1:43:52
  Speaker 2: as when the summer comes from the south, the snow
• 1:43:54
  Speaker 2: bags melt, and the face of the earth becomes green
• 1:43:57
  Speaker 2: before it, So shall the advancing spirit create its ornaments
• 1:44:01
  Speaker 2: along its path, and carry with it the beauty it visits,
• 1:44:06
  Speaker 2: and the song which enchants it. It shall draw beautiful faces,
• 1:44:10
  Speaker 2: warm hearts, wise discourse, and heroic acts around its way,
• 1:44:15
  Speaker 2: until evil is no more seen. The Kingdom of Man
• 1:44:19
  Speaker 2: over nature, which cometh not with observation. A dominion such
• 1:44:23
  Speaker 2: as now is beyond his dream of God. He shall
• 1:44:25
  Speaker 2: enter without more wonder than the blind man feels, who
• 1:44:28
  Speaker 2: is gradually restored to perfect sight. End of Nature