Still Ahead of His Time
Born 200 years ago this month, Ralph Waldo Emerson had some strange ideas about the natural world. Recent research suggests they might even be true
from The Smithsonian Magazine, May, 2003
Within living memory of the signing of the U.S. Constitution, the authentic cultural voice of America had spoken, outlining the future of American science, philosophy, scholarship, poetry and even landscape design. Today, many people do not know Ralph Waldo Emerson, and many of those who do, consider him at best a 19th-century transcendentalist or, at worst, the Dale Carnegie of belles lettres. But Emerson, who was born 200 years ago this month, prophetically mastered a wisdom that could have saved us all a lot of trouble by clarifying our place in nature.
A gift seems to have been granted to certain people in the moments in history we call renaissance. One can hear the gift in the voice of that time—a confident exuberance, accepting the tragic aspect of life, but also full of hope and belief; capable of a genial irony but devoid of cynicism and academic intellectual vanity. It is a voice that more cynical or exhausted ages find annoying.
Emerson is a renaissance voice. Living in the afterglow of the New England Puritan age of faith, and in the dawn of America’s political, artistic and exploring power, Emerson combined a boisterous energy with a rational and judicious piety. Too intellectually adventurous to remain a Unitarian minister (he became fascinated by Hindu theology), he did not abandon his religious tradition altogether. At the center of his insights was a vision of nature’s intimate relationship with the human and the divine.
In 1836, Emerson caused a stir when he published a long essay, “Nature.” At 33, he had finally broken with his church, moved from Boston, where he was born and grew up, to Concord, Massachusetts, and set out to create his own theology. “Nature,” which Emerson revised and later published in a collection with the same title, would influence European thinkers such as Thomas Carlyle and Friedrich Nietzsche and would become an almost sacred text for Emerson’s American disciples, including Henry David Thoreau, Bronson Alcott (the educator and abolitionist) and Margaret Fuller (the feminist), who went to sit at the feet of the prophet.
The ideas Emerson put forth in a second, more prophetic essay also entitled “Nature,” published in 1844, boil down to two concepts: first, that a purely scientific understanding of our physical being does not preclude a spiritual existence; second, that nature embodies a divine intelligence. Reconciling those views, he argued that we need fear neither scientific progress nor the grand claims of religion.
In one of his most striking prophecies, the Sage of Concord seems to have anticipated the theory of evolution by natural selection as it would be developed by Charles Darwin in The Origin of Species, published in 1859. Like Darwin, Emerson emphasizes the importance of the newly discovered antiquity of our planet: “Now we learn what patient periods must round themselves before the rock is formed, then before the rock is broken, and the first lichen race has disintegrated the thinnest external plate into soil, and opened the door for the remote Flora, Fauna, Ceres, and Pomona, to come in. How far off yet is the trilobite! how far the quadruped! how inconceivably remote is man!”
Emerson combines this idea with the observation by Thomas Malthus (1766-1834) that organisms tend to multiply beyond their resources, giving us a capsule version of natural selection. “The vegetable life,” Emerson says, again prefiguring Darwin, “does not content itself with casting from the flower or the tree a single seed, but it fills the air and earth with a prodigality of seeds, that, if thousands perish, thousands may plant themselves, that hundreds may come up, that tens may live to maturity; that, at least one may replace the parent.” Certainly, with the parable of the sower, Jesus beat Emerson to the punch; but as Emerson himself might have said, there is a kinship among prophets, and they speak to each other across the millennia.
Emerson also seems to have anticipated by about 80 years Erwin Schrödinger’s and Albert Einstein’s discovery that matter is made of energy. “Compound it how she will, star, sand, fire, water, tree, man, it is still one stuff, and betrays the same properties,” Emerson writes, adding: “Without electricity the air would rot.”
Recognizing the mathematical basis of physical reality, he seems aware that the apparent solidity of matter is the illusion that physicists would later show it to be: “moon, plant, gas, crystal, are concrete geometry and numbers.” (I imagine Emerson would have been pleased by the discovery of quarks, which are bits of math spinning in a mathematical space-time field.) He already seems to intuit the Big Bang, the theory of the universe’s birth that would not appear for another hundred years. “That famous aboriginal push,” as he calls it, anticipating today’s scientific understanding of the universe, is a continuing process that “propagates itself through all the balls of the system; through every atom of every ball; through all the races of creatures, and through the history and performances of every individual.”
But Emerson is skeptical about the then-fashionable idea that nature was like a clockwork, a deterministic machine whose future—including our thoughts, feelings and actions—could be predicted if we knew everything that was happening at a prior moment. He, too, felt the “uneasiness which the thought of our helplessness in the chain of causes occasions us.” But instead of accepting our fate as parts of a machine, he exalts nature’s wonderful waywardness, which defies science’s attempts at perfect prediction.
Emerson is no less perceptive of human matters. He anticipates Abraham Maslow, the 20th-century psychologist, recognizing that we will pursue our higher, freer, more spiritual goals only after sating our lower ones. “Hunger and thirst lead us on to eat and to drink,” he says, “but bread and wine…leave us hungry and thirsty, after the stomach is full.” Before Freud, before the sociobiologists, Emerson realized the psychological implications of our animal descent. “The smoothest curled courtier in the boudoirs of a palace has an animal nature,” he says, “rude and aboriginal as a white bear.” But he draws conclusions that even now we have difficulty accepting—for example, that there is no meaningful distinction between the natural and artificial (or man-made). “Nature who made the mason, made the house,” he says. There is no point trying to go back to nature; we are already there.
America largely ignored Emerson’s insights about what is “natural” for a century and a half. Instead, we divided the world into the populated urban wasteland and the “empty” untouched wilderness. Thus we felt justified in uglifying our cities while attempting to eradicate all change and human agency from our national parks. If we feel alienated from nature, it is because we are suffering a hangover from a certain vanity of thought that would raise us above and out of nature. But Emerson sees nature as potentially improved by human beings and human beings as the epitome of nature. Such a view would lead, as it has begun to do recently, to an environmental ethic in which human activity can enrich nature, rather than just lay waste to it or fence it off. “Only as far as the masters of the world have called in nature to their aid, can they reach the height of magnificence,” he writes. “This is the meaning of their hanging-gardens, villas, garden-houses, islands, parks, and preserves.”
If we had heeded Emerson, we might also have avoided the huge and costly mistake of dividing academic life into two fire-walled regimes, the humanities and the sciences. The consequence was not only that we have had generations of ill-educated young—scientists who know no poetry, poets who know no science—but something even graver. Free will, if isolated from the controlling gentleness and complexity of nature, readily becomes the will to power, which can serve (and has) as a rationale for genocide. We are only now beginning to see the madness of where Western philosophy has led us. Emerson’s genial sanity can perhaps provide an antidote. As he says in “Politics,” published in 1844, “the wise know that foolish legislation is a rope of sand, which perishes in the twisting; the State must follow and not lead the character and progress of the citizen….”
Perhaps Emerson’s most exciting prophetic insights are ones that have not yet been fully realized. Consider David Bohm’s idea of the “implicate order,” still only a gleam in the eye of physics, that all of physical reality might be thought of as a holographic projection. Emerson, intuiting that concept a century and a half ago, says that, “from any one object the parts and properties of any other may be predicted.” Like Stephen Wolfram, whose 2002 book A New Kind of Science advances a view of cosmology as the playing-out of a simple algorithm, Emerson suggested that the world is the result of a simple computational process repeated over and over. Emerson, like Wolfram, cites the seashell, saying of the “whole code of [nature’s] laws” that “Every shell on the beach is a key to it. A little water made to rotate in a cup explains the formation of the simpler shells; the addition of matter from year to year, arrives at last at the most complex forms….”
Emerson’s greatest challenge to contemporary thought may be his view of evolution as a purposeful natural process—an idea vehemently rejected today. He argues that evolution harbors its own divine spirit and, therefore, that the universe is bursting with meaning. In his own time, Emerson was accused of being a pantheist, or a believer in the idea that nature is God, but that accusation misses its mark. For Emerson, nature is not God but the body of God’s soul—”nature,” he writes, is “mind precipitated.” Emerson feels that to fully realize one’s role in this respect is to be in paradise. He ends “Nature” with these words: “Every moment instructs, and every object; for wisdom is infused into every form. It has been poured into us as blood; it convulsed us as pain; it slid into us as pleasure; it enveloped us in dull, melancholy days, or in days of cheerful labor; we did not guess its essence until after a long time.”
Certainly, Emerson’s prophecy did not encompass cell phones, nuclear radiation and molecular genetics. But the American renaissance, of which he could fairly be called the founder, deserves to be revisited if we ever gather our culture together again for another bout of supreme creativity.