Thoreau Self Reliance Quotes

Every path but your own is the path of fate. Keep on your own track, then.

it behooves us old stagers to keep our lamps trimmed and burning to the last, and not trust to the sun’s looming. Thoreau, Henry David. The Complete Works of Henry David Thoreau: Canoeing in the Wilderness, Walden, Walking, Civil Disobedience and More (Kindle Locations 12226-12227). . Kindle Edition.

He wasn’t just placing himself at risk; he was putting his self at risk, the same self that Thoreau thought was worth defending and protecting, the self whose primacy Emerson had argued for. (They’d read “Civil Disobedience” and “Self-Reliance” in her eighth-grade class.) The young, she claimed, were always being asked to risk who they really were, deep down, before they’d even had the opportunity to become acquainted. In her view it was wrong to ask them to gamble something they didn’t even know they possessed, much less what it might be worth.

Perceptive and valuable personal explorations of time alone include A Book of Silence by Sara Maitland, Party of One by Anneli Rufus, Migrations to Solitude by Sue Halpern, Journal of a Solitude by May Sarton, The Point of Vanishing by Howard Axelrod, Solitude by Robert Kull, Pilgrim at Tinker Creek by Annie Dillard, The Diving Bell and the Butterfly by Jean-Dominique Bauby, A Field Guide to Getting Lost by Rebecca Solnit, The Story of My Heart by Richard Jefferies, Thoughts in Solitude by Thomas Merton, and the incomparable Walden by Henry David Thoreau. Adventure tales offering superb insight into solitude, both its horror and its beauty, include The Long Way by Bernard Moitessier, The Strange Last Voyage of Donald Crowhurst by Nicholas Tomalin and Ron Hall, A Voyage for Madmen by Peter Nichols, Into the Wild by Jon Krakauer, and Alone by Richard E. Byrd. Science-focused books that provided me with further understanding of how solitude affects people include Social by Matthew D. Lieberman, Loneliness by John T. Cacioppo and William Patrick, Quiet by Susan Cain, Neurotribes by Steve Silberman, and An Anthropologist on Mars by Oliver Sacks. Also offering astute ideas about aloneness are Cave in the Snow by Vicki Mackenzie, The Life of Saint Anthony by Saint Athanasius, Letters to a Young Poet by Rainer Maria Rilke, the essays of Ralph Waldo Emerson (especially “Nature” and “Self-Reliance”) and Friedrich Nietzsche (especially “Man Alone with Himself”), the verse of William Wordsworth, and the poems of Han-shan, Shih-te, and Wang Fan-chih. It was essential for me to read two of Knight’s favorite books: Notes from the Underground by Fyodor Dostoyevsky and Very Special People by Frederick Drimmer. This book’s epigraph, attributed to Socrates, comes from the C. D. Yonge translation of Diogenes Laërtius’s third-century A.D. work The Lives and Opinions of Eminent Philosophers. The Hermitary website, which offers hundreds of articles on every aspect of hermit life, is an invaluable resource—I spent weeks immersed in the site, though I did not qualify to become a member of the hermit-only chat groups. My longtime researcher, Jeanne Harper, dug up hundreds of reports on hermits and loners throughout history. I was fascinated by the stories of Japanese soldiers who continued fighting World War II for decades on remote Pacific islands, though none seemed to be completely alone for more than a few years at a time. Still, Hiroo Onoda’s No Surrender is a fascinating account.

In my last years of high school I read Thomas Payne’s The Crisis and “Self-Reliance” by Ralph Waldo Emerson and Walden by Henry David Thoreau, a book that made me want to live in a cabin in the woods. I drew a picture of the cabin I wanted to live in, and drew the floor plan, and made a list of the furniture and dishes and utensils and other things I would need. I don’t remember exactly when, but I started copying out passages that I liked into a tablet. And then I started making what I thought were improvements on the things I copied; I was uneasy about that, not being sure it was right. Also I kept a list of words I especially liked: independent, I remembered, was one, and then tintinbabulation and self-reliant and free and outside. There got to be a good many.

Stoicism had an enormous impact on Emerson and his circle, probably greater than that of Puritanism, whether direct or indirect. Stoicism, like Puritanism, is more than a matter of character traits; it is a body of thought underlying and giving coherence to certain character traits. It teaches that we must turn to nature as the primary source of moral principles. Stoicism was founded by Zeno, at the end of the fourth century B.C., after Alexander had shattered the Greek polis, which had been the traditional context for moral action. From Zeno to Marcus Aurelius, the Stoics aimed to provide a basis for moral action and a means of personal well-being in the natural endowments of any human being, irrespective of social status. The value of any particular theoretical inquiry depends on whether it has any significance for the moral life. Stoicism is not anti-intellectual. It insists that true morality is impossible without knowledge, especially scientific knowledge. Stoicism endorses Heraclitus’s “All individual things in the world are manifestations of one primary substance” and insists that there is a law that governs the course of nature and should govern human action. Stoicism has been claimed as a Semitic element in Greek thought and as a pagan element in Christianity. In Emerson and Thoreau it takes on its modern form of self-reliance understood not as self-sufficiency but as self-respect.

a paying career out of her writing. She and Emerson talked about many things, including self-reliance, but most concentratedly about German literature. She, as well as Carlyle, was now absorbed in Goethe’s writings and was working on a translation of Eckermann’s great Conversations with Goethe. Emerson was working on his (German, increasingly convinced, as were other friends such as Hedge from Bangor, and Parker and Ripley from Boston, that the most interesting intellectual and artistic currents, the really vital ideas seemed recently to have been coming out of Germany. No one, they thought, would be able to understand the nineteenth century without taking Kant, Herder, Hegel, and Goethe into account. Until one had read them, one’s basic education was not complete.

August on “Self-Command.” In September of 1830 his topic was “Self-Culture,” in December “Trust Yourself.” In July of 1831 he talked on “Limits of Self-Reliance,” and in the following February on “Self-Improvement,” a favorite sermon he was to repeat fourteen times over the next four years.5

Emersonian individualism is neither antisocial nor imperial; it does not advocate withdrawal from society, nor does it seek to rule others. It is overwhelmingly concerned with the self-education and development of the individual, and convinced that there can be neither love nor society unless one first has a group of autonomous individuals. Emersonian self-reliance is, like the Stoic’s self-respect, the necessary means to self-culture, to the development of the self. Insofar as it is a means to power it is only power over the self, not over others.7

But it is principally in Emerson’s writings that the German concept of self-culture was taken over and reworked into the still-familiar American emphasis on self-reliance and self-improvement. Emerson had, in fact, been writing on the subject since at least 1828, long before his serious encounter with Goethe, and in the titles of some of his early sermons we can see how deeply he was interested in the problem of self-development.