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48 pages 1 hour read

Nature

Nonfiction | Essay / Speech | Adult | Published in 1836

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Symbols & Motifs

The Transparent Eyeball

One of the most famous motifs in Emerson’s essay is the transparent eyeball, which becomes a symbol for man’s egoless, receptive state in wild plots of nature such as the woods. Becoming such a featureless organ, without the colored iris that normally distinguishes it, the beholder of nature is “nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God” (18). He forsakes his petty human particularities, such as an identity mixed up with his profession or property, for something far greater: the chance to become part of the vastness of creation and share in the nature of the original creator, God. The eyeball is also a sensory organ that enables the beholder to have direct access to the wisdom of God’s creation, without the intermediary of books or teachers. This idea complements Emerson’s philosophy of individualism and enlightenment through direct experience.

Transparency features as a motif on other occasions in Emerson’s essay, as it is used to describe the world that the true naturalist inhabits. For him, “the universe becomes transparent, and the light of higher laws than its own shines through it” (33). The higher laws are the ways of God that become obvious to those who contemplate nature. The enlightened person will be able to see the “primitive sense,” or original purpose of the objects in nature, so that the world will seem like “an open book, and every form significant of its hidden life and final cause” (34). The idea of nature as being an open text that transparently shows the ways of God and is accessible to everyone contrasts with the elite sphere of academic book learning.

Woods

Of all the natural motifs that Emerson evokes in “Nature,” the woods have a special place as a symbol of youth, regeneration, and discovery. Prior to the Romantic period, the woods were seen as either utilitarian hunting grounds or a potentially dark, dangerous place that was the refuge of wild animals and criminals. For Emerson, the woods are “plantations of God” whose “decorum and sanctity” reflects the nature of divinity (18). While plantations were generated by humans to harvest commodities, Emerson considers that God made the woods so that humans could harvest the fruits of the spirit. By entering the woods, then, man can have a spiritual relationship with nature and not just a superficial one that is based on what he can extract from it.

The woods are also a place of regeneration, where “a man casts off his years, as the snake his slough, and at what period soever of life, is always a child” (18). The metaphorical child, with endless curiosity and wonder, is the natural companion of the woods, as the beholder becomes young in this fascinating place that they would not “tire of […] in a thousand years” (18). The state of being able to be refreshed and moved by nature is a means of remaining close to its creator, God.

Solitude

Emerson’s idea of solitude varies from the common understanding of the word, which is the basic state of being without other people. Instead, Emerson posits:

 

to go into solitude, a man needs to retire as much from his chamber as from society. I am not solitary whilst I read and write, though nobody is with me. But if a man would be alone, let him look at the stars. The rays that come from those heavenly worlds, will separate between him and what he touches (17).

Thus, Emerson considers solitude to be synonymous with a place that is uninhabited by other humans. One can better find it in a contemplation of the stars than in a chamber populated with manmade objects such as books.

The motif of solitude is recurrent throughout Emerson’s essay, as he advocates that the reader should seek out places such as the woods where nature reigns supreme in order to escape the human din and make direct contact with God and his creation. Finding solitude chimes in with Emerson’s philosophy of individualism and self-reliance for one’s learning and spiritual enlightenment. It also ties into his praise of the solitary poet, who escapes from society to commune with nature and use it as a tool for his thoughts. However, Emerson’s ability to go out seeking solitude in nature is one of privilege, as he is a White, middle-class man with sufficient income and leisure time. A woman or a farm laborer may have found such an endeavor challenging. Emerson considers that “you cannot freely admire a noble landscape, if laborers are digging in the field hard by” (52). While he has previously stated that nature is open to everyone, it is clearer that the “you” addressed in this statement is not a laborer, who has no choice but to be working to extract commodities from nature. The laborers appear not as a human subjects, worthy of contemplating a noble landscape themselves, but as othered human irritants who are intruding on the solitude of contemplatives like Emerson.

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