Miles of Stare: Transcendentalism and the Problem of by Dr. Michelle Kohler Ph.D.

By Dr. Michelle Kohler Ph.D.

Miles of Stare explores the matter of nineteenth-century American literary imaginative and prescient: the unusual conflation of obvious truth and poetic language that emerges again and again within the metaphors and literary creations of yankee transcendentalists.

The strangeness of nineteenth-century poetic imaginative and prescient is exemplified such a lot famously through Emerson’s obvious eyeball. That disembodied, omniscient seer is ready to shed its physique and go beyond sight ironically to be able to see—not to create—poetic language “manifest” at the American panorama. In Miles of Stare, Michelle Kohler explores the query of why, given American transcendentalism’s anti-empiricism, the movement’s imperative trope turns into a watch purged of mind's eye. And why, in addition, she asks, regardless of its insistent empiricism, is that this infamous eye additionally so decidedly no longer an eye fixed? What are the ethics of casting a boldly equivocal metaphor because the resource of a countrywide literature amidst a countrywide panorama fraught with slavery, genocide, poverty, and war?

Miles of Stare explores those questions first by means of tracing the old emergence of the metaphor of poetic imaginative and prescient because the transcendentalists assimilated eu precedents and wrestled with America’s troubling rhetoric of take place future and nationwide identification. those questions are critical to the paintings of many nineteenth-century authors writing within the wake of transcendentalism, and Kohler deals examples from the writings of Douglass, Hawthorne, Dickinson, Howells, and Jewett that shape a cascade of recent visible metaphors that deal with the irreconcilable contradictions in the transcendentalist metaphor and pursue their very own efforts to supply an American literature. Douglass’s doomed witness to slavery, Hawthorne’s reluctantly omniscient narrator, and Dickinson’s empty “miles of Stare” variously skewer the authority of Emerson’s all-seeing poetic eyeball whereas attributing new authority to the restrictions that mark their very own literary gazes.

Tracing this metaphorical clash throughout genres from the 1830s in the course of the Eighteen Eighties, Miles of Stare illuminates the divergent, contentious fates of yankee literary imaginative and prescient as nineteenth-century writers combat with the commanding conflation of imaginative and prescient and language that lies on the middle of yank transcendentalism—and on the center of yank nationwide identity.

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Rather, we might say it works in two ways. Crucially, both are vital to understanding Ameri­can national identity: on the one hand, the fig­ure facilitates the national and epis­te­mo­logi­cal stature of Ameri­can literature; on the other hand, it invariably opens up a particular discursive field of problems, choices, negotiations, and discontinuities—concerns, for example, about the body, figural contradiction, national identity, racial identity and experience, and epis­te­mo­logi­cal claims—that subsequent writers pursue and that become fundamental to the relation between vision and national identity.

4 This is not to say that Emerson means literal eyesight but that he relies primarily on the fig­ ure of seeing to signify the mode of knowledge intended to transcend seeing. The passage immediately betrays Emerson’s unease with the extant term Reason, for between Reason and vision we find a series of vexed attempts to explain Reason. First, he refers to this partial faculty “of the soul” as the heavily qualified “what we mean often by the soul itself,” thus recasting as a whole what he first articulated as a component part of that whole.

Robinson calls “an ethical pragmatism, a growing insistence that the ideal must be experienced in and through the world of fact, time, and social relations” (Emerson 171). In “Politics,” for example, Emerson contrasts an embodied, shared vision (akin, in fact, to the literary vision of Jewett, which I explore in chapter 5) with the intrusive, faulty omniscience of “look[ing] over into” another’s experience: “If I put myself in the place of my child, and we stand in one thought, and see that things are thus or thus, that perception is law for him and me.

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