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Exploring Henry David Thoreau’s Life Without Principle: A Literary Analysis

• Henry David Thoreau

Henry David Thoreau’s essay “Life Without Principle” is a thought-provoking piece that challenges the reader to consider the value of money and the pursuit of wealth. In this literary analysis, we will delve deeper into Thoreau’s ideas and explore the themes and motifs that make this essay a timeless work of literature. Through close examination of his writing style and use of rhetorical devices, we will gain a better understanding of Thoreau’s philosophy and how it can be applied to our modern lives.

Thoreau’s Concept of a Life Without Principle

Thoreau’s concept of a life without principle is a thought-provoking idea that challenges the traditional notions of morality and ethics. In his essay “Life Without Principle,” Thoreau argues that individuals should live their lives based on their own principles and values, rather than conforming to societal norms and expectations. He believes that people should prioritize their own personal growth and development, rather than pursuing material wealth and success at the expense of their own happiness and well-being. Thoreau’s philosophy encourages individuals to live deliberately and authentically, and to question the status quo in order to create a more meaningful and fulfilling life.

Thoreau’s Critique of Society and Materialism

Henry David Thoreau was a prominent American philosopher, writer, and naturalist who lived in the 19th century. He is best known for his book Walden, which chronicles his two-year stay in a cabin in the woods near Walden Pond. Thoreau’s writings are characterized by his critique of society and materialism, which he believed were corrupting forces that prevented individuals from living a meaningful life.

Thoreau believed that society was too focused on material possessions and that people were becoming increasingly disconnected from nature. He saw this as a problem because he believed that nature was essential for human well-being. Thoreau believed that people needed to spend more time in nature and less time pursuing material possessions.

Thoreau’s critique of society and materialism was also reflected in his views on work. He believed that people should only work as much as they needed to in order to sustain themselves. He saw work as a means to an end, not an end in itself. Thoreau believed that people should focus on living a simple life and pursuing their passions, rather than working long hours to accumulate wealth.

Thoreau’s critique of society and materialism was not just a philosophical idea. He lived his life according to these principles. He spent two years living in a cabin in the woods, growing his own food and living a simple life. Thoreau’s writings and his life are a testament to the power of living a simple life and the importance of nature in human well-being.

In conclusion, Thoreau’s critique of society and materialism is an important part of his legacy. He believed that society was becoming too focused on material possessions and that people were losing touch with nature. Thoreau’s writings and his life are a reminder of the importance of living a simple life and the power of nature in human well-being.

The Importance of Self-Reliance in Thoreau’s Philosophy

One of the key themes in Henry David Thoreau’s philosophy is the importance of self-reliance. Thoreau believed that individuals should rely on themselves rather than on society or external sources for their well-being and happiness. He argued that too often people conform to societal norms and expectations, sacrificing their own individuality and freedom in the process. Thoreau believed that true happiness and fulfillment could only be achieved by living a life of self-reliance, where individuals take responsibility for their own lives and make their own decisions. This philosophy is evident in Thoreau’s own life, as he famously lived alone in a cabin in the woods for two years, relying on his own skills and resources to survive. Thoreau’s emphasis on self-reliance continues to be relevant today, as individuals are often pressured to conform to societal expectations and norms, rather than pursuing their own unique paths.

Thoreau’s Views on Government and Civil Disobedience

Henry David Thoreau was a prominent American philosopher, writer, and naturalist who lived in the 19th century. He is best known for his book “Walden,” which chronicles his two-year stay in a cabin in the woods near Walden Pond. However, Thoreau was also a vocal critic of the government and its policies, and he believed in the power of civil disobedience to effect change.

Thoreau’s views on government were shaped by his belief in individual freedom and self-reliance. He believed that the government should not interfere with the lives of its citizens, and that people should be free to live as they choose. Thoreau was particularly critical of the government’s policies on slavery and the Mexican-American War, which he saw as unjust and immoral.

Thoreau’s belief in civil disobedience was rooted in his belief in the power of the individual to effect change. He believed that people had a moral obligation to disobey unjust laws and to resist the government’s attempts to control their lives. Thoreau famously refused to pay his poll tax as a protest against the government’s support of slavery, and he spent a night in jail as a result.

Thoreau’s views on government and civil disobedience continue to be influential today. His ideas have inspired many social and political movements, including the civil rights movement and the anti-war movement. Thoreau’s belief in the power of the individual to effect change is a reminder that we all have a responsibility to stand up for what we believe in and to resist injustice wherever we see it.

The Role of Nature in Thoreau’s Life Without Principle

Nature played a significant role in Henry David Thoreau’s Life Without Principle. Thoreau believed that nature was the ultimate teacher and that it held the key to living a fulfilling life. He spent much of his time in the woods, observing the natural world and drawing inspiration from it. Thoreau believed that by living in harmony with nature, one could achieve a sense of inner peace and contentment. In Life Without Principle, Thoreau writes, “Let us spend one day as deliberately as Nature, and not be thrown off the track by every nutshell and mosquito’s wing that falls on the rails.” This quote highlights Thoreau’s belief that we should take cues from nature and live our lives with purpose and intention. Overall, Thoreau’s deep connection to nature is a central theme in Life Without Principle and serves as a guiding principle for how we should live our lives.

Thoreau’s Relationship with Transcendentalism

Henry David Thoreau is often associated with the Transcendentalist movement, which emerged in the mid-19th century as a response to the industrialization and materialism of American society. Transcendentalists believed in the inherent goodness of humanity and nature, and sought to transcend the limitations of the physical world through spiritual and philosophical exploration. Thoreau’s writings, particularly his most famous work Walden, reflect many of the key tenets of Transcendentalism, including a reverence for nature, a rejection of materialism, and a belief in the importance of individualism and self-reliance. However, Thoreau’s relationship with Transcendentalism was complex and often conflicted. While he was deeply influenced by the movement and counted many of its leading figures among his friends and mentors, he also maintained a critical distance from its more idealistic and utopian aspects. Thoreau’s commitment to social and political reform, as well as his skepticism of organized religion and institutional authority, set him apart from many of his Transcendentalist peers and made him a unique and influential voice in American literature and culture.

Thoreau’s Literary Style and Techniques in Life Without Principle

Thoreau’s literary style and techniques in “Life Without Principle” are reflective of his overall philosophy of simplicity and self-reliance. Throughout the essay, Thoreau employs a variety of rhetorical devices, including repetition, metaphor, and irony, to convey his message about the dangers of living a life solely focused on material gain.

One of the most prominent techniques Thoreau uses is repetition. He repeats the phrase “life without principle” throughout the essay, emphasizing the importance of living a life guided by moral values rather than financial gain. This repetition also serves to create a sense of urgency and importance, urging readers to consider the consequences of their own actions and choices.

Thoreau also employs metaphor to illustrate his points. For example, he compares the pursuit of wealth to a game of chess, where the player becomes so focused on winning that they lose sight of the bigger picture. This metaphor highlights the idea that the pursuit of wealth can be all-consuming, leading individuals to neglect other important aspects of their lives.

Finally, Thoreau uses irony to critique the societal values of his time. He notes that individuals are often praised for their financial success, even if it comes at the expense of their moral principles. This irony highlights the flawed priorities of society and encourages readers to reevaluate their own values and priorities.

Overall, Thoreau’s literary style and techniques in “Life Without Principle” serve to convey his message about the importance of living a principled life and the dangers of prioritizing material gain over moral values.

Thoreau’s Influence on American Literature and Philosophy

Henry David Thoreau’s impact on American literature and philosophy cannot be overstated. His works, including Walden and Civil Disobedience, have inspired generations of writers and thinkers to question the status quo and seek a simpler, more meaningful existence. Thoreau’s emphasis on self-reliance, individualism, and the importance of nature have become central themes in American literature and philosophy. His ideas about civil disobedience and nonviolent resistance have influenced social and political movements around the world. Thoreau’s legacy continues to shape the way we think about ourselves and our place in the world.

The Relevance of Thoreau’s Life Without Principle Today

Thoreau’s Life Without Principle may have been written over 150 years ago, but its relevance today cannot be overstated. In a world where materialism and consumerism are rampant, Thoreau’s call for a life of simplicity and self-reliance is more important than ever. His critique of the capitalist system and the pursuit of wealth at the expense of one’s own values and principles is still relevant today. Thoreau’s emphasis on the importance of living a life of purpose and meaning, rather than one driven by societal expectations, is a message that resonates with many people today. In a time where the world is facing numerous challenges, from climate change to social inequality, Thoreau’s message of individual responsibility and action is more important than ever.

Thoreau’s Personal Life and Experiences that Shaped His Philosophy

Henry David Thoreau’s personal life and experiences played a significant role in shaping his philosophy. Thoreau was born in Concord, Massachusetts, in 1817, and grew up in a family that valued education and intellectual pursuits. He attended Harvard University, where he studied philosophy and literature, and later worked as a teacher and a surveyor. However, Thoreau’s life took a turn when he met Ralph Waldo Emerson, a prominent philosopher and writer, who became his mentor and friend. Emerson introduced Thoreau to the Transcendentalist movement, which emphasized the importance of individualism, self-reliance, and the natural world. Thoreau was deeply influenced by these ideas and began to develop his own philosophy, which he expressed in his writings and his life. Thoreau’s experiences also shaped his philosophy. He spent two years living in a cabin near Walden Pond, where he wrote his most famous work, Walden, or Life in the Woods. During this time, Thoreau lived a simple and self-sufficient life, growing his own food, and spending his days in contemplation and observation of nature. Thoreau’s experiences in nature and his commitment to living a simple life without material possessions influenced his philosophy of simplicity, self-reliance, and the importance of living in harmony with nature. Thoreau’s personal life and experiences were integral to his philosophy, and his writings continue to inspire and influence readers today.

Thoreau’s Views on Education and Learning

Thoreau’s views on education and learning were unconventional for his time. He believed that education should not be limited to the classroom and textbooks, but rather should be a lifelong pursuit of knowledge and self-discovery. Thoreau was critical of the traditional education system, which he believed stifled creativity and individuality. He argued that students should be encouraged to think for themselves and pursue their own interests, rather than being forced to conform to a standardized curriculum. Thoreau also believed that learning should be experiential, and that students should be encouraged to explore the natural world and learn from their own observations and experiences. Overall, Thoreau’s views on education and learning were rooted in his belief in the importance of individual freedom and self-reliance.

The Role of Ethics and Morality in Thoreau’s Life Without Principle

Thoreau’s Life Without Principle is a thought-provoking essay that delves into the importance of ethics and morality in our lives. Throughout the essay, Thoreau argues that living a life without principle is not only detrimental to oneself but also to society as a whole. He believes that individuals should have a set of moral principles that guide their actions and decisions, and that these principles should be based on reason and conscience rather than societal norms or expectations.

Thoreau’s emphasis on ethics and morality is evident in his critique of the financial industry, which he sees as corrupt and immoral. He argues that the pursuit of wealth and material possessions has become the primary goal of many individuals, and that this has led to a society that is focused on superficial values rather than on what is truly important. Thoreau believes that individuals should prioritize their moral principles over their desire for wealth and success, and that this will lead to a more fulfilling and meaningful life.

Overall, Thoreau’s Life Without Principle highlights the importance of ethics and morality in our lives. He argues that individuals should strive to live according to their principles, even if this means going against societal norms or expectations. By doing so, we can create a more just and equitable society that is based on reason and conscience rather than on greed and self-interest.

Thoreau’s Views on Work and Labor

Thoreau’s views on work and labor were shaped by his belief in the importance of individual freedom and self-reliance. He saw work as a means to an end, rather than an end in itself, and believed that people should only work as much as necessary to meet their basic needs. Thoreau was critical of the industrialization and commercialization of society, which he saw as leading to a loss of individuality and a focus on material possessions. He believed that people should be free to pursue their own interests and passions, rather than being forced to work in order to support themselves. Thoreau’s views on work and labor continue to be influential today, particularly in the fields of environmentalism and social justice.

Thoreau’s Critique of Religion and Spirituality

Thoreau’s critique of religion and spirituality is a prominent theme in his essay “Life Without Principle.” He argues that organized religion and spirituality have become corrupted by materialism and conformity, and that true spirituality can only be found through individual experience and contemplation. Thoreau writes, “The church is a sort of hospital for men’s souls, and as full of quackery as the hospital for their bodies.” He believes that people should not blindly follow religious doctrines, but instead should question and explore their own beliefs. Thoreau’s critique of religion and spirituality reflects his belief in the importance of individualism and self-reliance, and his rejection of societal norms and conventions.

Thoreau’s Views on Gender and Feminism

Henry David Thoreau was a writer and philosopher who lived in the 19th century. He is best known for his book Walden, which is a reflection on his experience living in a cabin in the woods for two years. Thoreau was also a strong advocate for social justice and equality, and his views on gender and feminism were ahead of his time.

Thoreau believed that women should have the same rights and opportunities as men. He was critical of the traditional gender roles that were prevalent in his society, and he believed that women were just as capable as men in all areas of life. Thoreau also believed that women should have the right to vote, which was a controversial idea at the time.

Thoreau’s views on gender and feminism were influenced by his relationship with the women in his life. He had a close relationship with his mother and sisters, and he respected their intelligence and abilities. Thoreau also had a close friendship with the writer and feminist Margaret Fuller, who he admired for her intellect and independence.

Thoreau’s views on gender and feminism were not always popular during his lifetime, but they have had a lasting impact on the feminist movement. His belief in the equality of men and women helped to pave the way for the women’s suffrage movement, and his writings continue to inspire feminists today.

In conclusion, Thoreau’s views on gender and feminism were ahead of his time. He believed in the equality of men and women and was critical of traditional gender roles. Thoreau’s writings continue to inspire feminists today, and his legacy as a social justice advocate lives on.

Thoreau’s Views on Race and Slavery

Thoreau’s views on race and slavery were complex and evolving throughout his life. He was a vocal critic of slavery and believed that it was a moral wrong that needed to be abolished. However, his views on race were not always consistent with his anti-slavery stance. Thoreau believed in the inherent superiority of the white race and saw African Americans as inferior. He also believed that they should not be given the same rights and opportunities as white people. These views were not uncommon for his time, but they do raise questions about the extent of Thoreau’s commitment to social justice and equality. Despite these contradictions, Thoreau’s writings on slavery and civil disobedience continue to inspire activists and thinkers today.

Thoreau’s Relationship with Ralph Waldo Emerson

Thoreau’s relationship with Ralph Waldo Emerson was a significant influence on his life and work. Emerson was a mentor and friend to Thoreau, and their relationship was based on mutual respect and admiration. Thoreau was deeply influenced by Emerson’s ideas about self-reliance, individualism, and the importance of nature. In fact, Thoreau’s decision to live at Walden Pond was partly inspired by Emerson’s essay “Nature.” However, Thoreau was not simply a disciple of Emerson’s; he also challenged and critiqued some of Emerson’s ideas. For example, Thoreau was critical of Emerson’s emphasis on the importance of society and social connections, arguing that individuals should prioritize their own inner lives and personal growth. Despite these differences, Thoreau and Emerson remained close throughout their lives, and their intellectual and personal connection was a crucial part of Thoreau’s development as a writer and thinker.

Thoreau’s Views on Art and Aesthetics

Thoreau’s views on art and aesthetics were deeply rooted in his philosophy of simplicity and naturalism. He believed that true art should reflect the beauty and harmony of nature, and that the artist’s role was to capture and convey this essence through their work. Thoreau was critical of art that was overly ornate or artificial, seeing it as a reflection of the excess and superficiality of modern society. He believed that art should be a reflection of the artist’s innermost thoughts and feelings, and that it should inspire others to connect with nature and live a more meaningful life. Thoreau’s own writing is a testament to his belief in the power of art to inspire and transform, and his works continue to be celebrated for their beauty, simplicity, and profound insights into the human experience.

Thoreau’s Legacy and Impact on American Culture

Henry David Thoreau’s impact on American culture is immeasurable. His ideas and writings have influenced generations of thinkers, writers, and activists. Thoreau’s emphasis on individualism, self-reliance, and nonconformity has become a cornerstone of American identity. His call for civil disobedience and resistance to unjust laws has inspired movements for social justice and political change. Thoreau’s legacy is not only literary but also political and cultural. His ideas continue to shape the way we think about ourselves and our society.

“Life Without Principle” by Henry David Thoreau Essay

Introduction, bartleby the scrivener, “north country” movie and the image of whistleblower.

To begin with, it is necessary to emphasize that the central point of Thoreau’s “Life without principle” is the necessity to have the aim in every action performed and do not chase the evanescent values. The aim is the defining moment of any activity, and the rightness of its formulation presupposes the success of this action. Thoreau aims to challenge the values and goals of humanity’s readiness to trading, commerce, and globalization, which are aimed to lead to prosperity, but finally lead to the destruction of personality. (Cain, 2000)

Those who devote too much time to their careers finally come to the personal misbalance, which may have various crucial consequences, and vice versa, those who work just for money can not be regarded as prospective workers, so there won’t be any success in the life. “ We are warped and narrowed ,” Thoreau highlights, “ by an exclusive devotion to trade and commerce, and manufacture and agriculture, which are but means, and not the end. ” He asks whether people should not instead be placing as much emphasis and dedication to the mining of our inner being, of the spiritual man, as we do to the land and our material welfare. “ Cold and hunger ” he states, “ seem friendlier to my nature than those methods which men have adopted and advice to ward them off .” (Chénetier, 1990).

Life in Thoreau’s definition is the process of self arrangement, of finding the balance between right and left, white and black… Consequently, the principle – is the rule, according to which this balance should be found, as everyone chooses his or her own. Life without principle is dangerous for going to extremes. (Thoreau, 2001).

One of the instances of such an extreme point may be observed in this novel. Bartleby is not interested in having the position of attorney, so he fails to cope with his assignments and refuses to cope with them properly. This tendency goes on to the point that, lastly, he completely ignores his direct obligations. But even though he does nothing, his employer is under some influence and can not fire him. The info, which Bartleby offered in the report, introducing himself, is enough to make the conclusion, as e is a man without any principle.

“The easiest way of life,” he states, “is the best.” The easiest entail the entire absence of the aims, wishes, and preferences. (Davis, 1997) It can not be said whether he likes or dislikes his occupation: he is absolutely indifferent to everything that surrounds him, but he works just to satisfy the basic human requirements. But finally, he even refuses these requirements, as when he gets imprisoned, Bartleby refuses food and dies of starvation in a few days. So, he just appeared to be the man without any principles, as it was the easiest for him, and he never sought complex ways. (Melville, 1853).

According to Thoreau, Bartleby could survive only with the help of some unknown wonder, as someone with a similar life position can not survive in the law sphere, as lawyers are rather aggressive towards the competitors. Attorney’s attitude towards his or her work should be much more than the work and the means to live. It should be a way of life, from the viewpoint of Thoreau. (Thoreau, 2001).

The image of the whistleblower is attributed here to Josie Aimes – a single mother of two who has a strong aim. She works in a male-dominated business sphere, where the presence of women is not encouraged. Actually, she is interested not only in earning her own living and the living of her family, but it may be observed (though not emphasized) that she is interested in staying at this job. Finally, being sexually harassed and then physically attacked, she quits, as her life is more expensive than a good job. This is a bright example of the perfect personality balance, which is discussed before. Josie just has the aim to live for and had had the means of living this life before she quitted.

It should be emphasized that a human should not be a battery, which only works and is then disposed of. But it is also necessary to have some reasonable ambitions to gain success and not “go with the stream.” (Thoreau, 1863).

The opposition to Thoreau’s viewpoint may be identified in the “North Country,” as on the one hand, Josie lived according to the points stated in the “Life without Principle,” but still, she failed to gain success. On the other hand, Josie pays more attention to earning a living than to the working interest, but her life is balanced between love for her children and work. It is initially claimed that Thoreau is not right in some moments, like the financial necessity of poor men. He emphasizes this necessity, but he does not explain it from the viewpoint of his own statements and principles, and thus this point stays unclear.

But it does not mean that Thoreau is absolutely wrong. Some of his theses are clear and seem to be correct if applying to everyday life. Thus, he states, that there is no need to read the newspapers, as these are just a piece of paper with the information that will be forgotten sooner or later. He makes advice to pay more attention to classics, which is eternal, and will always stay actual for life (“Read not the Times. Read the Eternities.”) (Thoreau, 1863).

Surely, there are lots of other principles and considerations, and the people who were interviewed mostly confirmed them. These are claimed not to aim to cheat, as cheating leads to the disappearing of interest in life (it is just like in a PC game: it is interesting until a player starts using cheat codes). People who succeeded in their careers and who are happy in their life just found this principle for the balance, and it is seen without any interview. It is just enough to observe their behavior in order to realize that the principle is selected properly.

The principles, first issued in 1863, appear to be applicable for contemporary life. Actually, this criteria defines the eternity of the thought, and the thought that is eternal gets the rank of wisdom.

Cain, William E., ed. A Historical Guide to Henry David Thoreau. Oxford: Oxford University Press, 2000.

Chénetier, Marc. “Tinkering, Extravagance: Thoreau, Melville, and Annie Dillard.” Critique 31.3 (1990): 157-172.

Davis, Todd F. “The Narrator’s Dilemma in “Bartleby the Scrivener”: The Excellently Illustrated Re-statement of a Problem.” Studies in Short Fiction 34.2 (1997): 183.

Dilworth, Thomas. “Narrator of “Bartleby”: The Christian-Humanist Acquaintance of John Jacob Astor.” Papers on Language & Literature 38.1 (2002): 49.

Melville, Herman. Bartleby, the Scrivener. A Story of Wall Street. 1853. Web.

Thoreau, Henry David. The Major Essays of Henry David Thoreau. Ed. Richard Dillman. Albany, NY: Whitston Publishing, 2001.

Thoreau, Henry David. Life without Principle. Atlantic Monthly, v. 12, no. 72, 1863.

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Essay by Thoreau, posthumously published in the Atlantic Monthly (1863).

Modern American culture is criticized as being excessively preoccupied with acquisition, at the expense of an awareness of values. “The aim of the laborer should be, not to get his living … but to perform well a certain work …. An efficient and valuable man does what he can, whether the community pay him for it or not ….” Most men dwell thoughtlessly on the surface of existence, obsessed by the need for busyness, small gossip, and conformance to convention. They lack independence and self-expression, as appears in such phenomena as the gold rush to California: “The philosophy and poetry and religion of such a mankind are not worth the dust of a puffball.”

All of us have desecrated ourselves:the remedy will be by wariness and devotion to reconsecrate ourselves, and make once more a fane of the mind …. Even the facts of science may dust the mind by their dryness, unless they are … rendered fertile by the dews of fresh and living truth.

the remedy will be by wariness and devotion to reconsecrate ourselves, and make once more a fane of the mind …. Even the facts of science may dust the mind by their dryness, unless they are … rendered fertile by the dews of fresh and living truth.

From:   Life Without Principle   in  The Concise Oxford Companion to American Literature »

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Summary of Life Without Principle

Summary & analysis of thoreau's s life without principle.

‘ A Life Without Principle ‘ is an essay written by  Henry David Thoreau , published posthumously in 1863. This essay is a thought-provoking exploration of the societal pressures and moral dilemmas that arise in a rapidly industrializing and materialistic world. Henry David Thoreau (1817-1862) was a prominent American philosopher, essayist, poet, and naturalist. Thoreau’s works often revolve around themes of individualism, self-reliance, environmental awareness, and the relationship between humans and the natural world. 

 Life Without Principle | Summary & Analysis

The author recounts an encounter with a man building a bank wall, which he finds pointless, and is asked to join him in digging. He ponders the value of different kinds of work, questioning society’s priorities. He contrasts the perceptions of a man working with his team of oxen in the fields and a man frivolously spending money to beautify his property and explores the idea that most jobs that offer money tend to degrade the worker’s true worth. He believes that genuine and valuable work should be done out of love for the task itself, rather than for monetary gain. He emphasizes that people often undervalue meaningful and self-sustaining pursuits.

The author concludes by suggesting that true success is achieved when one is self-supporting and that people should prioritize work they are passionate about. He highlights the failure of many in society who spend their lives merely surviving and advises against sacrificing one’s true passions for the sake of material gain. The author discusses the comparative attitudes towards life, contrasting those who are content with mediocrity and those who constantly strive for higher aims. He highlights the lack of literature addressing the subject of making a living in a fulfilling and honorable way. The author criticizes the indifference towards the means of living and the pursuit of money, pointing out the immorality in various modes of acquiring wealth. He questions the definition of wisdom and its application to life, highlighting the importance of pursuing meaningful endeavors.

Hr explores the shallowness of intellectual conversations and the overwhelming influence of trivial news and gossip on people’s minds. He observes that even supposedly intelligent individuals often get stuck in their own biases and fail to engage in open, thoughtful discussions. The author laments the fact that people readily fill their minds with inconsequential information from newspapers and casual conversations, allowing their thoughts to be polluted by these trivial matters. He suggests that individuals need to be cautious about what they allow into their minds and emphasizes the importance of maintaining mental purity. The author compares the mind to a sacred space that should not be cluttered with trivialities. He argues that people should be more discerning about the information they consume, treating their minds as temples of higher thought.

The author argues that society’s focus on commerce, trade, and material pursuits narrows its perspective and prevents the cultivation of genuine culture and manhood. He criticizes the shallow nature of political discussions, describing them as provincial and limited in scope. The text highlights the disparity between the ideals of divine legislation and the mundane matters that occupy legislative bodies. Additionally, the author criticizes the government’s involvement in regulating trivial matters, such as the breeding of slaves and the exportation of commodities. He emphasizes the importance of fostering a purposeful and earnest population over materialistic pursuits. He concludes by suggesting that society’s fixation on politics and daily routines obstructs deeper introspection and meaningful engagement with life.

Life Without Principle  | Socio-Historical Context 

The context of  urbanization and industrialization  during the time when Henry David Thoreau wrote ‘ A Life Without Principle ‘ is crucial to understanding the themes and concerns addressed in his essay. The mid-19th century saw a significant shift of population from rural areas to urban centers. This movement was driven by various factors, including the growth of industries, the promise of job opportunities, and improved transportation networks such as railroads. Cities were expanding rapidly, leading to the creation of densely populated urban environments. However, this urban growth often came with challenges such as overcrowding, poor sanitation, inadequate housing, and increased social stratification.

The urban and industrial landscape fostered a  culture of materialism and consumerism . The availability of mass-produced goods and the desire to display social status through possessions contributed to a focus on material wealth. Thoreau’s essay critiques the societal emphasis on financial success and the pursuit of material gain as shallow and ultimately unsatisfying. Thoreau was a key figure in the Transcendentalist movement, which emphasized the importance of intuition, individualism, and a spiritual connection with nature. Transcendentalists believed that individuals could achieve a higher level of understanding and truth by transcending the superficial concerns of materialism and conventional societal norms. Thoreau’s own experiences living in solitude by Walden Pond and his close observation of nature reinforced his Transcendentalist beliefs. 

Life Without Principle  | Literary Devices 

Rhetorical questions  are used to convey Thoreau’s ideas and to encourage readers to reflect on the themes he presents. 

‘ Do you think that a Massachusetts Legislature would have ordered a railroad to be built round the shores of Walden Pond, which would not only destroy its beauty for ever, but also affect the alewife fishery there, and, if there were a man to watch it, might occasion the last and fatal railroad accident in Concord? ‘

‘ Is there not a sort of blood shed when the conscience is wounded? ‘

‘ Why should we not meet, not always as dyspeptics, to tell our bad dreams, but sometimes as eupeptics, to congratulate each other on the ever-glorious morning? ‘

In this question, Thoreau challenges the reader to consider whether conversations should be centered on negative topics or if people could gather to celebrate positive aspects of life. The question prompts reflection on the nature of human interactions and the potential for more uplifting discussions.

Anecdotes  are short, personal stories or accounts that are often used in writing to illustrate a point, provide context, or engage the reader. The essay is introduced by a story of a traveler who comes across a guidepost but is unable to decide which way to go because the guidepost is blank. The confusion and lack of focus that some people may encounter in their lives are metaphorically represented by this anecdote. He also tells a story about his determination to forgo newspaper reading for a year. He explains how making this decision caused him to realize he hadn’t missed any key events and that the news was frequently unimportant and forgettable. This example illustrates the idea that news frequently detracts from other worthwhile endeavors and supports his argument against getting captivated by current events. By grounding his philosophical discourse in real-life situations, Thoreau invites readers to reflect on their own experiences and consider the implications of his insights for their lives.

A Model of Christian Charity Summary 

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What makes a good life? Existentialists believed we should embrace freedom and authenticity

Indigenous Fellow - Assistant Professor in Philosophy and History, Bond University

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How do we live good, fulfilling lives?

Aristotle first took on this question in his Nicomachean Ethics – arguably the first time anyone in Western intellectual history had focused on the subject as a standalone question.

He formulated a teleological response to the question of how we ought to live. Aristotle proposed, in other words, an answer grounded in an investigation of our purpose or ends ( telos ) as a species.

Our purpose, he argued, can be uncovered through a study of our essence – the fundamental features of what it means to be human.

Ends and essences

“Every skill and every inquiry, and similarly every action and rational choice, is thought to aim at some good;” Aristotle states, “and so the good has been aptly described as that at which everything aims.”

To understand what is good, and therefore what one must do to achieve the good, we must first understand what kinds of things we are. This will allow us to determine what a good or a bad function actually is.

For Aristotle, this is a generally applicable truth. Take a knife, for example. We must first understand what a knife is in order to determine what would constitute its proper function. The essence of a knife is that it cuts; that is its purpose. We can thus make the claim that a blunt knife is a bad knife – if it does not cut well, it is failing in an important sense to properly fulfil its function. This is how essence relates to function, and how fulfilling that function entails a kind of goodness for the thing in question.

Of course, determining the function of a knife or a hammer is much easier than determining the function of Homo sapiens , and therefore what good, fulfilling lives might involve for us as a species.

Aristotle argues that our function must be more than growth, nutrition and reproduction, as plants are also capable of this. Our function must also be more than perception, as non-human animals are capable of this. He thus proposes that our essence – what makes us unique – is that humans are capable of reasoning.

What a good, flourishing human life involves, therefore, is “some kind of practical life of that part that has reason”. This is the starting point of Aristotle’s ethics.

We must learn to reason well and develop practical wisdom and, in applying this reason to our decisions and judgements, we must learn to find the right balance between the excess and deficiency of virtue.

It is only by living a life of “virtuous activity in accordance with reason”, a life in which we flourish and fulfil the functions that flow from a deep understanding of and appreciation for what defines us, that we can achieve eudaimonia – the highest human good.

Read more: Friday essay: how philosophy can help us become better friends

Existence precedes essence

Aristotle’s answer was so influential that it shaped the development of Western values for millennia. Thanks to philosophers and theologians such as Thomas Aquinas , his enduring influence can be traced through the medieval period to the Renaissance and on to the Enlightenment.

During the Enlightenment, the dominant philosophical and religious traditions, which included Aristotle’s work, were reexamined in light of new Western principles of thought.

Beginning in the 18th century, the Enlightenment era saw the birth of modern science, and with it the adoption of the principle nullius in verba – literally, “take nobody’s word for it” – which became the motto of the Royal Society . There was a corresponding proliferation of secular approaches to understanding the nature of reality and, by extension, the way we ought to live our lives.

One of the most influential of these secular philosophies was existentialism. In the 20th century, Jean-Paul Sartre , a key figure in existentialism, took up the challenge of thinking about the meaning of life without recourse to theology. Sartre argued that Aristotle, and those who followed in Aristotle’s footsteps, had it all back-to-front.

Existentialists see us as going about our lives making seemingly endless choices. We choose what we wear, what we say, what careers we follow, what we believe. All of these choices make up who we are. Sartre summed up this principle in the formula “existence precedes essence”.

The existentialists teach us that we are completely free to invent ourselves, and therefore completely responsible for the identities we choose to adopt. “The first effect of existentialism,” Sartre wrote in his 1946 essay Existentialism is a Humanism , “is that it puts every man in possession of himself as he is, and places the entire responsibility for his existence squarely upon his own shoulders.”

Crucial to living an authentic life, the existentialists would say, is recognising that we desire freedom above everything else. They maintain we ought never to deny the fact we are fundamentally free. But they also acknowledge we have so much choice about what we can be and what we can do that it is a source of anguish. This anguish is a felt sense of our profound responsibility.

The existentialists shed light on an important phenomenon: we all convince ourselves, at some point and to some extent, that we are “bound by external circumstances” in order to escape the anguish of our inescapable freedom. Believing we possess a predefined essence is one such external circumstance.

But the existentialists provide a range of other psychologically revealing examples. Sartre tells a story of watching a waiter in a cafe in Paris. He observes that the waiter moves a little too precisely, a little too quickly, and seems a little too eager to impress. Sartre believes the waiter’s exaggeration of waiter-hood is an act – that the waiter is deceiving himself into being a waiter.

In doing so, argues Sartre, the waiter denies his authentic self. He has opted instead to assume the identity of something other than a free and autonomous being. His act reveals he is denying his own freedom, and ultimately his own humanity. Sartre calls this condition “bad faith”.

Read more: Finding your essential self: the ancient philosophy of Zhuangzi explained

An authentic life

Contrary to Aristotle’s conception of eudaimonia , the existentialists regard acting authentically as the highest good. This means never acting in such a way that denies we are free. When we make a choice, that choice must be fully ours. We have no essence; we are nothing but what we make for ourselves.

One day, Sartre was visited by a pupil, who sought his advice about whether he should join the French forces and avenge his brother’s death, or stay at home and provide vital support for his mother. Sartre believed the history of moral philosophy was of no help in this situation. “You are free, therefore choose,” he replied to the pupil – “that is to say, invent”. The only choice the pupil could make was one that was authentically his own.

We all have feelings and questions about the meaning and purpose of our lives, and it is not as simple as picking a side between the Aristotelians, the existentialists, or any of the other moral traditions. In his essay, That to Study Philosophy is to Learn to Die (1580), Michel de Montaigne finds what is perhaps an ideal middle ground. He proposes “the premeditation of death is the premeditation of liberty” and that “he who has learnt to die has forgot what it is to be a slave”.

In his typical style of jest, Montaigne concludes: “I want death to take me planting cabbages, but without any careful thought of him, and much less of my garden’s not being finished.”

Perhaps Aristotle and the existentialists could agree that it is just in thinking about these matters – purposes, freedom, authenticity, mortality – that we overcome the silence of never understanding ourselves. To study philosophy is, in this sense, to learn how to live.

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A Life Worth Living: Albert Camus on Our Search for Meaning and Why Happiness Is Our Moral Obligation

By maria popova.

In the beautifully titled and beautifully written A Life Worth Living: Albert Camus and the Quest for Meaning ( public library ), historian Robert Zaretsky considers Camus’s lifelong quest to shed light on the absurd condition, his “yearning for a meaning or a unity to our lives,” and its timeless yet increasingly timely legacy:

If the question abides, it is because it is more than a matter of historical or biographical interest. Our pursuit of meaning, and the consequences should we come up empty-handed, are matters of eternal immediacy. […] Camus pursues the perennial prey of philosophy — the questions of who we are, where and whether we can find meaning, and what we can truly know about ourselves and the world — less with the intention of capturing them than continuing the chase.

Reflecting on the parallels between Camus and Montaigne , Zaretsky finds in this ongoing chase one crucial difference of dispositions:

Camus achieves with the Myth what the philosopher Maurice Merleau-Ponty claimed for Montaigne’s Essays: it places “a consciousness astonished at itself at the core of human existence.” For Camus, however, this astonishment results from our confrontation with a world that refuses to surrender meaning. It occurs when our need for meaning shatters against the indifference, immovable and absolute, of the world. As a result, absurdity is not an autonomous state; it does not exist in the world, but is instead exhaled from the abyss that divides us from a mute world.

Camus himself captured this with extraordinary elegance when he wrote in The Myth of Sisyphus :

This world in itself is not reasonable, that is all that can be said. But what is absurd is the confrontation of this irrational and wild longing for clarity whose call echoes in the human heart. The absurd depends as much on man as on the world. For the moment it is all that links them together.

To discern these echoes amid the silence of the world, Zaretsky suggests, was at the heart of Camus’s tussle with the absurd:

We must not cease in our exploration, Camus affirms, if only to hear more sharply the silence of the world. In effect, silence sounds out when human beings enter the equation. If “silences must make themselves heard,” it is because those who can hear inevitably demand it. And if the silence persists, where are we to find meaning?

This search for meaning was not only the lens through which Camus examined every dimension of life, from the existential to the immediate, but also what he saw as our greatest source of agency. In one particularly prescient diary entry from November of 1940, as WWII was gathering momentum, he writes:

Understand this: we can despair of the meaning of life in general, but not of the particular forms that it takes; we can despair of existence, for we have no power over it, but not of history, where the individual can do everything. It is individuals who are killing us today. Why should not individuals manage to give the world peace? We must simply begin without thinking of such grandiose aims.

For Camus, the question of meaning was closely related to that of happiness — something he explored with great insight in his notebooks . Zaretsky writes:

Camus observed that absurdity might ambush us on a street corner or a sun-blasted beach. But so, too, do beauty and the happiness that attends it. All too often, we know we are happy only when we no longer are.

Perhaps most importantly, Camus issued a clarion call of dissent in a culture that often conflates happiness with laziness and championed the idea that happiness is nothing less than a moral obligation. A few months before his death, Camus appeared on the TV show Gros Plan . Dressed in a trench coat, he flashed his mischievous boyish smile and proclaimed into the camera:

Today, happiness has become an eccentric activity. The proof is that we tend to hide from others when we practice it. As far as I’m concerned, I tend to think that one needs to be strong and happy in order to help those who are unfortunate.

This wasn’t a case of Camus arriving at some mythic epiphany in his old age — the cultivation of happiness and the eradication of its obstacles was his most persistent lens on meaning. More than two decades earlier, he had contemplated “the demand for happiness and the patient quest for it” in his journal, capturing with elegant simplicity the essence of the meaningful life — an ability to live with presence despite the knowledge that we are impermanent :

[We must] be happy with our friends, in harmony with the world, and earn our happiness by following a path which nevertheless leads to death.

But his most piercing point integrates the questions of happiness and meaning into the eternal quest to find ourselves and live our truth:

It is not so easy to become what one is, to rediscover one’s deepest measure.

A Life Worth Living: Albert Camus and the Quest for Meaning comes from Harvard University Press and is a remarkable read in its entirety. Complement it with Camus on happiness, unhappiness, and our self-imposed prisons , then revisit the story of his unlikely and extraordinary friendship with Nobel-winning biologist Jacques Monod.

— Published September 22, 2014 — https://www.themarginalian.org/2014/09/22/a-life-worth-living-albert-camus/ —

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