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Arnold’s early poems
Matthew Arnold
1840-1849
(A man of intellect and of spiritual sensitivity contemplates the purpose of life and its struggles.)
“Unwelcome shroud of the forgotten dead,/ Oblivion’s dreary fountain, where art thou”. What a dark way to begin one’s poetical efforts, at 18 years of age! And we need read no further to suspect (correctly) that in Matthew Arnold we are in for something very different from the Romantics, and quite different also from his Victorian contemporaries Browning and Tennyson. The essence of the distinction is in his preoccupation with the meaning of life, and by extension death and the loss of faith. This spiritual decline that disturbed him so much, often called the maladie du siècle or the “sickness of the century”, had been treated more seriously on the continent, while in England Wordsworth, Keats, and Shelley were grasping at Nature or the humanism of the Greeks for their spiritual anchor. Arnold was a more melancholic, more skeptical poet, and doubted that the sickness could ever be cured, although he certainly loved the ancients (many of his early poems have classical subjects), and he also did look to nature for inspiration. Even as a teen he presaged the Existentialists, and indeed much of the spirit of the twentieth century, in trying to devise a way to preserve our spirituality and sense of wonder while being brutally honest about our mortality and the fleeting nature of all human endeavor. Matthew Arnold was a great poet not mainly because he was imaginative, morally sensitive, and wonderstruck, nor on the other hand because he was freethinking, scholarly, and skeptical; he was great because he was somehow both of these sorts of people at once. If his poetry could be said to have a single goal, it was to merge these two halves of his consciousness, the spiritual and the intellectual.
“On Taste”
Edmund Burke
1759
(What does it really mean for an opinion to be “a matter of taste”?)
When we say “it’s just a matter of taste”, a bold and negative message lies behind the word “just”. Whether intended or not, the word creates a whiff of denigration. We discredit the thing we’re describing, reducing it such that it does not require much attention or respect. It’s a surefire conversation-ender. We are in effect saying that the question of whether the food is good, the music inspiring, or the sight beautiful, is not really worthy of discussion. We are also espousing a momentous philosophical position: that the matter at hand is subjective, in the sense that two individuals considering it may come to contradictory conclusions about it and neither could possibly be justified in criticizing the other. Probably not very many of us, when we make such a statement, are actually prepared to defend our implicit position, or the accompanying subliminal evaluation. More likely, we are simply incorporating into our daily language certain assumptions about the world, about truth, about goodness and beauty and love and appreciation and worthiness. Sometimes we can use quippy phrases because they come easily, whether or not we realize that we are taking a side on something. In time a fallacious circle is likely to complete itself: someday when we actually consider the matter, we will find ourselves thinking our assumption very likely to be true, simply because our manner of thinking has been shaped by our (and our community’s) manner of speaking. If we are trained long enough to talk as if something is so, we will tend to think it is so unless we examine our ideas deliberately.
Passages from the American Notebooks
Nathaniel Hawthorne
1835-1853
(The exercise of a young author’s pen creates images of the New England landscape and its people.)
Mrs. Sophia Hawthorne, after the death of her husband in 1864, respected his wish that no biography be written of him. However, in lieu of this, she released to an eager public three successive volleys of Passages from his journals. Those written in America were published first, and are perhaps the most interesting in that they focus on his home state of Massachusetts and the early years of his literary career (his thirties).
Walden
Henry David Thoreau
1854
(A philosopher and naturalist returns from the woods to deliver a message: Wake Up! Think! Live Meaningfully!)
The account of Thoreau’s temporary retreat from civilization and the philosophy he developed and tested during that time, is perhaps the greatest single work in American literature. I say this not so much because he was right, not because he got the nature of the cosmos straighter than this or that thinker. Rather, this work is great—I say perhaps the greatest our country has produced—primarily because in it we see a man who is awake. It is not what he gets right that is earthshattering here, but rather the fact that he sees that there is a right to be gotten, so to speak, and that he bursts the strictures of convention to strive for it, and that he so eloquently exhorts us to do the same. Thoreau here is a crusader for examining our lives, for living well, for life itself! In a world of so many petty tensions, so many lures into complexity and distraction which decompose any central vision or purpose in our lives, Thoreau opens his eyes, looks about him, and realizes the great harm we are slipping into unaware. He sees the “quiet desperation” of people about him, and the empty catalog of assumptions and dry truths they (we!) harbor in place of a real, living, mission statement. He, as if by a sudden revelation, is horrified at the masses of humans like lemmings who are content to follow the path over the cliff into the sea of meaningless existence simply because the way is worn clean and so is the easiest to tread.
A Sand County Almanac
July 9, 2014 / 3 Comments on A Sand County Almanac
Aldo Leopold
1948
(An ecologist contemplates and celebrates the land, and recommends an expansion of our moral world.)
In today’s courses on ecology, forestry, conservation, environmental philosophy or land use, three personalities are routinely introduced as the fathers of modern concern for nature, the three who first and most strongly urged us to enlarge our conception of what in this world is a proper object of moral consideration: Henry David Thoreau, John Muir, and Aldo Leopold. Contemporary American (and to some extent world) culture has been impacted by A Sand County Almanac, as by Thoreau’s Walden, to such an extent that we cannot yet begin to assess it. Nevertheless, I would argue that we as a culture have still not attended to the two main lessons A Sand County Almanac would teach us.
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