emerson self reliance essay analysis

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Ralph Waldo Emersons Self Reliance Analysis

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Published: Mar 13, 2024

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Emerson's assertion of self-reliance, exploration of conformity and individualism, emphasis on self-trust and individualism, implications for contemporary society, personal development and fulfillment.

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Self Reliance and Other Essays

By ralph emerson, self reliance and other essays summary and analysis of self-reliance.

Self-Reliance  was first published in 1841 in his collection,  Essays: First Series . However, scholars argue the underlying philosophy of his essay emerged in a sermon given in September 1830 - a month after his first marriage to Ellen (who died the following year of tuberculosis) - and in lectures on the philosophy of history given at Boston's Masonic Temple from 1836 to 1837.

The essay, for which Emerson is perhaps the most well known, contains the most thorough statement of Emerson’s emphasis on the need for individuals to avoid conformity and false consistency, and instead follow their own instincts and ideas. The essay illustrates Emerson's finesse for synthesizing and translating classical philosophy (e.g., self-rule in Stoicism, the  Bildung  of Goethe, and the revolution of Kant) into accessible language, and for demonstrating its relevance to everyday life.

While Emerson does not formally do so, scholars conventionally organize  Self-Reliance  into three sections: the value of and barriers to self-reliance (paragraph 1-17), self-reliance and the individual (paragraph 18-32), and self-reliance and society (paragraph 33-50).

The Value of and Barriers to Self-Reliance (paragraph 1-17)

Emerson opens his essay with the assertion, "To believe in your own thought, to believe that what is true for you in your private heart is true for all men, - that is genius." His statement captures the essence of what he means by "self-reliance," namely the reliance upon one's own thoughts and ideas. He argues individuals, like Moses, Plato, and Milton, are held in the highest regard because they spoke what they thought. They did not rely on the words of others, books, or tradition. Unfortunately, few people today do so; instead, "he dismisses without notice his thought, because it is his."

If we do not listen to our own mind, someone else will say what we think and feel, and “we shall be forced to take with shame our own opinion from another.” Emerson thus famously counsels his reader to "Trust thyself." In other words, to accept one's destiny, "the place the divine providence has found for you, the society of your contemporaries, the connection of events." If such advice seems easier said than done, Emerson prompts his reader to recall the boldness of youth.

Their mind being whole, their eye is as yet unconquered, and when we look in their faces we are disconcerted. Infancy conforms to nobody; all conform to it; so that one babe commonly makes four or five out of the adults who prattle and play to it. So God has armed youth and puberty and manhood no less with its own piquancy and charm, and made it enviable and gracious and its claims not be put by, if it will stand by itself.

The difficulty of trusting our own mind lies in the conspiracy of society against the individual, for society valorizes conformity. As a youth, we act with independence and irresponsibility, and issue verdicts based on our genuine thought. We are unencumbered by thoughts about consequences or interests. However, as we grow older, society teaches us to curb our thoughts and actions, seek the approval of others, and concern ourselves with names, reputations, and customs. What some would call "maturity," Emerson would call "conformity."

To be a self-reliant individual then, one must return to the neutrality of youth, and be a nonconformist. For a nonconformist, "No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution; the only wrong what is against it.” Emerson does not advocate nonconformity for the sake of rebellion per se, but rather so the world may know you for who are, and so you may focus your time and efforts on reinforcing your character in your own terms.

However, the valorization of conformity by society is not the only barrier to self-reliance. According to Emerson, another barrier is the fear for our own consistency: "a reverence for our past act or word because the eyes of others have no other data for computing our orbit than our past acts, and we are loth to disappoint them.” Rather than act with a false consistency to a past memory, we must always live in the present. We must become, rather than simply be. Emerson famously argues, "A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines." While acting without regard to consistency may lead to us being misunderstood, the self-reliant individual would be in good company. "Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood."

Self-Reliance and the Individual (paragraph 18-32)

In this section, Emerson expounds on how individuals can achieve self-reliance.

As mentioned earlier, to live self-reliantly with genuine thought and action, one must "trust thyself." In other words, one must trust in the nature and power of our inherent capacity for independence, what Emerson calls, "Spontaneity" or "Instinct" - the "essence of genius, of virtue, and of life." This Spontaneity or Instinct is grounded in our Intuition, our inner knowledge, rather than "tuitions," the secondhand knowledge we learn from others. In turn, Emerson believed our Intuition emerged from the relationship between our soul and the divine spirit (i.e., God). To trust thyself means to also trust in God.

To do so is more difficult than it sounds. It is far easier to follow the footprints of others, to live according to some known or accustomed way. A self-reliant life "shall be wholly strange and new. It shall exclude example and experience. You take the way from man, not to man."

As such, one must live as courageously as a rose.

Man is timid and apologetic; he is no longer upright; he dares not say, “I think,” “I am,” but instead quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses or to better ones; they are for what they are; they exist with God today. There is no time to them. There is simply the rose; it is perfect in every moment of its existence… But man postpones or remembers; he does not live in the present, but with reverted eye laments the past, or, heedless of the riches that surround him, stands on tiptoe to foresee the future. He cannot be happy and strong until he too lives with nature in the present, above time.

To live in the present with nature and God, one must not worry about the past or future, compare oneself to others, or rely on words and thoughts not one's own.

Self-Reliance and Society (paragraph 33-50)

In the concluding paragraphs of  Self-Reliance , Emerson argues self-reliance must be applied to all aspects of life, and illustrates how such an application would benefit society. “It is easy to see that a greater self-reliance must work a revolution in all the offices and relations of men; in their religion; in their education; in their pursuits; their modes of living; their association; in their property; in their speculative views.”

In regard to religion, Emerson believes a lack of self-reliance has led prayers to become “a disease of the will” and creeds “a disease of the intellect.” People pray to an external source for some foreign addition to their life, whereby prayer acts as a means to a private end, such as for a desired commodity. In this way, prayer has become a form of begging. However, prayer should be a way to contemplate life and unite with God (i.e., to trust thyself and also in God). Self-reliant individuals do not pray for something, but rather embody prayer (i.e., contemplation and unification with God) in all their actions. “The prayer of the farmer kneeling in his field to weed it, the prayer of the rower kneeling with the stroke of his oar, are true prayers heard throughout nature, though for cheap ends.”

Emerson also believes true prayer involves an avoidance of regret and discontent, which indicate a personal “infirmity of will,” as well as of sympathy for the suffering of others, which only prolongs their own infirmity, and instead should be handled with truth and health to return them to their reason.

As for creeds, his critique focuses on how those who cling to creeds obey the beliefs of a powerful mind other than their own, rather than listen to how God speaks through their own minds. In this way, they disconnect with the universe, with God, because the creed becomes mistaken for the universe.

In regard to education, Emerson asserts the education system fosters a restless mind that causes people to travel away from themselves in hope of finding something greater than what they know or have. Educated Americans desire to travel to foreign places like Italy, England, and Egypt for amusement and culture. They build and decorate their houses with foreign taste, their minds to the Past and the Distant. Artists imitate the Doric or the Gothic model. Yet, Emerson reminds us, “They who made England, Italy, or Greece venerable in the imagination, did so by sticking fast where they were, like an axis of the earth.” One should not yearn for or imitate that which is foreign to oneself, for “Your own gift you can present every moment with the cumulative force of a whole life’s cultivation; but of the adopted talent of another you have only an extemporaneous half possession… Every great man is unique.” (Emerson develops these ideas further in his essay,  The American Scholar , which calls for the creation of a uniquely American cultural identity distinct from European traditions.)

Finally, Emerson addresses the “spirit of society.” According to Emerson, “society never advances.” Civilization has not led to the improvement of society because with the acquisition of new arts and technologies comes the loss of old instincts. For example, “The civilized man has built a coach, but has lost the use of his feet… He has a fine Geneva watch, but he fails of the skill to tell the hour by the sun.” Society merely changes and shifts like a wave. While a “wave moves onward… the water which it is composed does not.” As such, people are no greater than they ever were, and should not smugly rest on the laurels of past artistic and scientific achievements. They must instead actively work to achieve self-reliance, which entails a return to oneself, and liberation from the shackles of the religious, learned, and civil institutions that create a debilitating reliance on property (i.e., things external from the self).

Emerson concludes, “Nothing can bring you peace but yourself. Nothing can bring you peace but the triumph of principles.”

Self Reliance and Other Essays Questions and Answers

The Question and Answer section for Self Reliance and Other Essays is a great resource to ask questions, find answers, and discuss the novel.

In Emerson's "Self-Reliance," how does he explain the changes in society, good and bad?

In the final section, Emerson addresses the “spirit of society.” According to Emerson, “society never advances.” Civilization has not led to the improvement of society because with the acquisition of new arts and technologies comes the loss of old...

Leaves of Grass

Whitman's "songs" focus on democracy and freedom, an unwavering belief in patriotism, and the promise of American freedom.

What does Emerson mean by self-reliance?

Emerson opens his essay with the assertion, "To believe in your own thought, to believe that what is true for you in your private heart is true for all men, - that is genius." His statement captures the essence of what he means by "self-reliance,"...

Study Guide for Self Reliance and Other Essays

Self Reliance and Other Essays study guide contains a biography of Ralph Emerson, literature essays, a complete e-text, quiz questions, major themes, characters, and a full summary and analysis.

• About Self Reliance and Other Essays
• Self Reliance and Other Essays Summary
• Quotes and Analysis

Essays for Self Reliance and Other Essays

Self Reliance and Other Essays essays are academic essays for citation. These papers were written primarily by students and provide critical analysis of Self Reliance and Other Essays by Ralph Waldo Emerson.

• Ideal Individualism and the Benefits of Conformity
• Trancendentalism and Its Influence Upon the Creation of an American Identity
• What Hangs in the Balance
• Emersonian Implosion: The Self-Reliant Man in Moby Dick and Keats' Poetry
• Huckleberry Finn: Self-Reliance or Self-Contempt ?

Lesson Plan for Self Reliance and Other Essays

• About the Author
• Study Objectives
• Common Core Standards
• Introduction to Self Reliance and Other Essays
• Relationship to Other Books
• Bringing in Technology
• Notes to the Teacher
• Related Links
• Self Reliance and Other Essays Bibliography

E-Text of Self Reliance and Other Essays

Self Reliance and Other Essays E-Text contains the full text of Self Reliance and Other Essays

• First Series - History
• First Series - Self Reliance
• First Series - Compensation
• First Series - Spiritual Laws
• First Series - Love

Wikipedia Entries for Self Reliance and Other Essays

• Introduction

Self Reliance

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Analysis: “Self-Reliance”

Emerson makes his arguments along several threads. While he champions the present and rejects things like reverence or nostalgia for the past (these things too easily breed imitation), he does allude to former “greats” in various fields to prove the effectiveness of individualism. He specifically mentions the biblical figure Moses, the Greek philosopher Plato, the English poet John Milton (author of Paradise Lost ), the English playwright William Shakespeare, and a few other men associated with American revolutionary politics and the Scientific Revolution. Those men made their respective contributions to the world, and men who follow in their wake will make distinct contributions. This is why imitation is valueless and originality is virtuous in Emerson’s model.

Another element of the argument of “Self-Reliance” is its implications in the realm of religion. Emerson rejects the legitimacy of rigid power hierarchies within organized religion and devalues prayer for the sake merely of materialistic gain. Prayer in a transactional sense, encouraged by common religious practices, goes against the true purpose of communion with God, which should be to better one’s self and access one’s own divinity.

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Transcendentalism

Self-Reliance

Ralph waldo emerson, ask litcharts ai: the answer to your questions.

Ralph Waldo Emerson is one of the central figures associated with the American philosophical and literary movement known as transcendentalism. Transcendentalism thrived during the late 1830s to the 1840s in the US and originated with a group of thinkers in New England that included Emerson. The transcendentalists believed that the US needed reformation in its religion, arts, higher education, and culture. Emerson’s “Self-Reliance” is one of the most important statements of transcendentalist beliefs and how they apply to everyday life.

In Emerson’s transcendentalism, the individual is the supreme source of truth because the universe (or “Oversoul”) is inside each individual, and each individual is a part of the universe, just as nature is. Emerson further argues that there is an underlying unity to everything, including the individual, and that seeing the parts of the universe as separate from the individual is nothing more than a bad habit. That is why Emerson sees “children, babes, and brutes” as being “pretty oracles nature yields”—he means that they are not yet in the habit of seeing themselves as separate from everything around them.

Emerson therefore believes that the search for truth should always start with contemplation of the individual self and nature . He posits that when the individual engages in self-contemplation, they come to understand that the individual isn’t separate from all parts of the universe but is instead “one with them, and proceeds obviously from the same source whence their life and being also proceed.” Emerson also argues that because all of creation is simply a reflection of an underlying truth, contemplating the individual is a very good shortcut to understanding the truth of existence. He believes that if each individual can just pay close enough attention to themselves and ignore the noise of other individuals and the senses, they will eventually understand that “we lie in the lap of immense intelligence, which makes us receivers of its truth and organs of its activity. When we discern justice, when we discern truth, we do nothing of ourselves, but allow a passage to its beams.”

Emerson’s definition of the self-reflection needed to find this truth is very specific. He is careful to make clear that self-reflection is not merely intellectual, in the sense that it applies only to the individual reflecting on their own personal thoughts. While he certainly does believe that the individual should reflect on thoughts and ideas, Emerson explicitly makes clear that self-reflection also involves simply listening to one’s instincts. In other words, he sees the individual’s intuition as also containing the individual’s truth. In fact, as Emerson puts it, intuition is the “primary wisdom... whilst all later teachings are tuitions.” Ultimately, Emerson’s guidelines for the practice of self-reflection can be summed up in his famous saying: “Trust thyself: every heart vibrates to that iron string.” He insists that the individual can only find truth within themselves — their whole self, in their conscious thoughts and deeper intuitions — and that only by “trusting thyself” can they access that truth. This idea is the foundation of Emerson’s concept of self-reliance.

This philosophy was a radical departure for the time, and in conflict with traditional thought and society . In fact, Emerson specifically argues against the prevailing beliefs by stating that truth cannot be found in either the conventional morality of mass culture or in institutions, such as the church or government, because they discourage the individual from contemplating the self. Emerson argues that, instead, the individual can only find the truth by paying attention to their own mind and intuition. To Emerson, then, it is solitude, rather than the company of others, that is most conducive to the discovery of the truth. Being able to hear one’s inner voice, despite the influence of society, is what makes a person great.

But Emerson is under no illusion that hearing one’s inner voice is easy. When Emerson states that “A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages,” he is pointing out two related but distinct things. First, he is stating that the individual’s own insights and intuitions are more valuable and contain more truth than any of the received wisdom from society, and second, he is acknowledging that each individual has to learn this for himself. In other words, Emerson is admitting that such trust in oneself takes effort and is attained only through practice.

He also argues that the institutions and thinkers that most people assume serve as sources of truth are not truly such sources; upon examination, Emerson says, important religious and ethical moments in history are always the result of specific individuals. He claims that “[a]n institution is the lengthened shadow of one man; as, the Reformation, of Luther; Quakerism, of Fox; Methodism, of Wesley; Abolition, of Clarkson. Scipio, Milton called ‘the height of Rome’; and all history resolves itself very easily into the biography of a few stout and earnest persons.” The individual’s influence underlies what eventually became the institution.

Emerson goes a step further by arguing that the institutions themselves and society as a whole can in fact serve as impediments to finding truth. Society actively reduces the likelihood of an individual accessing their own internal truth. As he puts it: intuition and insight “are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world.” Society, in Emerson’s transcendentalist view, is a force that the individual must escape in order to gain access to truth.

Transcendentalism ThemeTracker

Transcendentalism Quotes in Self-Reliance

Trust thyself: every heart vibrates to that iron string.

Whoso would be a man must be a nonconformist.

A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do.

We denote this primary wisdom as Intuition, whilst all later teachings are tuitions.

We lie in the lap of immense intelligence, which makes us receivers of its truth and organs of its activity.

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Individualism in Ralph Waldo Emerson’s “Self-Reliance”

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Advisor: Charles Capper, Professor of History, Boston University; National Humanities Center Fellow Copyright National Humanities Center, 2014

Lesson Contents

Teacher’s note.

• Text Analysis & Close Reading Questions

Follow-Up Assignment

• Student Version PDF

In his essay “Self-Reliance,” how does Ralph Waldo Emerson define individualism, and how, in his view, can it affect society?

Understanding.

In “Self-Reliance” Emerson defines individualism as a profound and unshakeable trust in one’s own intuitions. Embracing this view of individualism, he asserts, can revolutionize society, not through a sweeping mass movement, but through the transformation of one life at a time and through the creation of leaders capable of greatness.

Portrait of Ralph Waldo Emerson, 1878

Ralph Waldo Emerson, “Self-Reliance” , 1841.

Essay, Literary nonfiction.

Text Complexity

Grade 11-CCR complexity band. For more information on text complexity see these resources from achievethecore.org .

In the Text Analysis section, Tier 2 vocabulary words are defined in pop-ups, and Tier 3 words are explained in brackets.

Click here for standards and skills for this lesson.

Common Core State Standards

• ELA-Literacy.L.11-12.4 (Determine the meaning of unknown and multiple-meaning words and phrases.)
• ELA-Literacy.RI.11-12.1 (Cite textual evidence to support analysis of what the text says explicitly as well as drawing inferences.)

Advanced Placement US History

• Key Concept 4.1 – II.A. (…Romantic beliefs in human perfectibility fostered the rise of voluntary organizations to promote religious and secular reforms…)
• Key Concept 4.1 – III.A. (A new national culture emerged…that combined European forms with local and regional cultural sensibilities.)
• Skill Type III: Skill 7 (Analyze features of historical evidence such as audience, purpose, point of view…)

Advanced Placement English Language and Composition

• Reading nonfiction
• Evaluating, using, and citing primary sources
• Writing in several forms about a variety of subjects

“Self-Reliance” is central to understanding Emerson’s thought, but it can be difficult to teach because of its vocabulary and sentence structure. This lesson offers a thorough exploration of the essay. The text analysis focuses on Emerson’s definition of individualism, his analysis of society, and the way he believes his version of individualism can transform — indeed, save — American society.

The first interactive exercise, well-suited for individual or small group work, presents some of Emerson’s more famous aphorisms as tweets from Dr. Ralph, a nineteenth-century self-help guru, and asks students to interpret and paraphrase them. The second invites students to consider whether they would embrace Dr. Ralph’s vision of life. It explores paragraph 7, the most well-developed in the essay and the only one that shows Emerson interacting with other people to any substantial degree. The exercise is designed to raise questions about the implications of Emersonian self-reliance for one’s relations with others, including family, friends, and the broader society. The excerpt illustrates critic’s Louis Menand’s contention, cited in the background note, that Emerson’s essays, although generally taken as affirmations, are “deeply unconsoling.”

This lesson is divided into two parts, both accessible below. The teacher’s guide includes a background note, the text analysis with responses to the close reading questions, access to the interactive exercises, and a follow-up assignment. The student’s version, an interactive worksheet that can be e-mailed, contains all of the above except the responses to the close reading questions.

Teacher’s Guide

Background questions.

• What kind of text are we dealing with?
• For what audience was it intended?
• For what purpose was it written?
• When was it written?
• What was going on at the time of its writing that might have influenced its composition?

Ralph Waldo Emerson died in 1882, but he is still very much with us. When you hear people assert their individualism, perhaps in rejecting help from the government or anyone else, you hear the voice of Emerson. When you hear a self-help guru on TV tell people that if they change their way of thinking, they will change reality, you hear the voice of Emerson. He is America’s apostle of individualism, our champion of mind over matter, and he set forth the core of his thinking in his essay “Self-Reliance” (1841).

While they influence us today, Emerson’s ideas grew out of a specific time and place, which spawned a philosophical movement called Transcendentalism. “Self-Reliance” asserts a central belief in that philosophy: truth lies in our spontaneous, involuntary intuitions. We do not have the space here to explain Transcendentalism fully, but we can sketch some out its fundamental convictions, a bit of its historical context, and the way “Self-Reliance” relates to it.

By the 1830s many in New England, especially the young, felt that the religion they had inherited from their Puritan ancestors had become cold and impersonal. In their view it lacked emotion and failed to foster that sense of connectedness to the divine which they sought in religion. To them it seemed that the church had taken its eyes off heaven and fixed them on the material world, which under the probings, measurements, and observations of science seemed less and less to offer assurance of divine presence in the world.

Taking direction from ancient Greek philosophy and European thinking, a small group of New England intellectuals embraced the idea that men and women did not need churches to connect with divinity and that nature, far from being without spiritual meaning, was, in fact, a realm of symbols that pointed to divine truths. According to these preachers and writers, we could connect with divinity and understand those symbols — that is to say, transcend or rise above the material world — simply by accepting our own intuitions about God, nature, and experience. These insights, they argued, needed no external verification; the mere fact that they flashed across the mind proved they were true.

To hold these beliefs required enormous self-confidence, of course, and this is where Emerson and “Self-Reliance” come into the picture. He contends that there is within each of us an “aboriginal Self,” a first or ground-floor self beyond which there is no other. In “Self-Reliance” he defines it in mystical terms as the “deep force” through which we “share the life by which things exist.” It is “the fountain of action and thought,” the source of our spontaneous intuitions. This self defines not a particular, individual identity but a universal, human identity. When our insights derive from it, they are valid not only for us but for all humankind. Thus we can be assured that what is true in our private hearts is, as Emerson asserts, “true for all men.”*

But how can we tell if our intuitions come from the “aboriginal Self” and are, therefore, true? We cannot. Emerson says we must have the self-trust to believe that they do and follow them as if they do. If, indeed, they are true, eventually everyone will accept them, and they will be “rendered back to us” as “the universal sense.”

Daguerrotype of Ralph Waldo Emerson

While “Self-Reliance” deals extensively with theological matters, we cannot overlook its political significance. It appeared in 1841, just four years after President Andrew Jackson left office. In the election of 1828 Jackson forged an alliance among the woodsmen and farmers of the western frontier and the laborers of eastern cities. (See the America in Class® lesson “The Expansion of Democracy during the Jacksonian Era.” ) Emerson opposed the Jacksonians over specific policies, chiefly their defense of slavery and their support for the expulsion of Indians from their territories. But he objected to them on broader grounds as well. Many people like Emerson, who despite his noncomformist thought still held many of the political views of the old New England elite from which he sprang, feared that the rise of the Jacksonian electorate would turn American democracy into mob rule. In fact, at one point in “Self-Reliance” he proclaims “now we are a mob.” When you see the word “mob” here, do not picture a large, threatening crowd. Instead, think of what we today would call mass society, a society whose culture and politics are shaped not by the tastes and opinions of a small, narrow elite but rather by those of a broad, diverse population.

Emerson opposed mass-party politics because it was based on nothing more than numbers and majority rule, and he was hostile to mass culture because it was based on manufactured entertainments. Both, he believed, distracted people from the real questions of spiritual health and social justice. Like some critics today, he believed that mass society breeds intellectual mediocrity and conformity. He argued that it produces soft, weak men and women, more prone to whine and whimper than to embrace great challenges. Emerson took as his mission the task of lifting people out of the mass and turning them into robust, sturdy individuals who could face life with confidence. While he held out the possibility of such transcendence to all Americans, he knew that not all would respond. He assured those who did that they would achieve greatness and become “guides, redeemers, and benefactors” whose personal transformations and leadership would rescue democracy. Thus if “Self-Reliance” is a pep talk in support for nonconformists, it is also a manual on how to live for those who seek to be individuals in a mass society.

Describing “Self-Reliance” as a pep talk and a manual re-enforces the way most people have read the essay, as a work of affirmation and uplift, and there is much that is affirmative and uplifting in it. Yet a careful reading also reveals a darker side to Emerson’s self-reliance. His uncompromising embrace of nonconformity and intellectual integrity can breed a chilly arrogance, a lack of compassion, and a lonely isolation. That is why one critic has called Emerson’s work “deeply unconsoling.” 1 In this lesson we explore this side of Emerson along with his bracing optimism.

A word about our presentation. Because readers can take “Self-Reliance” as an advice manual for living and because Emerson was above all a teacher, we found it engaging to cast him not as Ralph Waldo Emerson, a nineteenth-century philosopher, but as Dr. Ralph, a twenty-first-century self-help guru. In the end we ask if you would embrace his approach to life and sign up for his tweets.

*Teacher’s Note: For a more detailed discussion of the “aboriginal Self,” see pp. 65-67 in Lawrence Buell’s Emerson .

1. Louis Menand, The Metaphysical Club (New York; Farrar, Straus, and Giroux, 2001) p. 18. ↩

Text Analysis

Paragraph 1, close reading questions.

What is important about the verses written by the painter in sentence 1? They “were original and not conventional.”

From evidence in this paragraph, what do you think Emerson means by “original”? He defines “original” in sentence 6 when he says that we value the work of Moses, Plato, and Milton because they said not what others have thought, but what they thought.

In sentences 2 and 3 how does Emerson suggest we should read an “original” work? He suggests that we should read it with our souls. We should respond more to the sentiment of the work rather than to its explicit content.

In telling us how to read an original work, what do you think Emerson is telling us about reading his work? In sentences 2 and 3 Emerson is telling us how to read “Self-Reliance” and his work in general. We should attend more to its sentiment, its emotional impact, rather than to the thought it may contain. The reason for this advice will become apparent as we discover that Emerson’s essays are more collections of inspirational, emotionally charged sentences than logical arguments.

How does Emerson define genius? He defines it as possessing the confident belief that what is true for you is true for all people.

Considering this definition of genius, what does Emerson mean when he says that “the inmost in due time becomes the outmost”? Since the private or “inmost” truth we discover in our hearts is true for all men and women, it will eventually be “rendered back to us,” proclaimed, as an “outmost” or public truth.

Why, according to Emerson, do we value Moses, Plato, and Milton? We value them because they ignored the wisdom of the past (books and traditions) and spoke not what others thought but what they thought, the “inmost” truth they discovered in their own hearts. They are great because they transformed their “inmost” truth to “outmost” truth.

Thus far Emerson has said that we should seek truth by looking into our own hearts and that we, like such great thinkers as Moses, Plato, and Milton, should ignore what we find in books and in the learning of the past. What implications does his advice hold for education? It diminishes the importance of education and suggests that formal education may actually get in the way of our search for knowledge and truth.

Why then should we bother to study “great works of art” or even “Self-Reliance” for that matter? Because great works of art “teach us to abide by our spontaneous impressions.” And that is, of course, precisely what “Self-Reliance” is doing. Both they and this essay reassure us that our “latent convictions” are, indeed, “universal sense.” They strengthen our ability to maintain our individualism in the face of “the whole cry of voices” who oppose us “on the other side.”

Based on your reading of paragraph 1, how does Emerson define individualism? Support your answer with reference to specific sentences. Emerson defines individualism as a profound and unshakeable trust in one’s own intuitions. Just about any sentence from 4 through 11 could be cited as support.

Paragraph 34 (excerpt)

Note: Every good self-help guru offers advice on how to handle failure, and in the excerpt from paragraph 35 Dr. Ralph does that by describing his ideal of a self-reliant young man. Here we see Dr. Ralph at perhaps his most affirmative, telling his followers what self-reliance can do for them. Before he does that, however, he offers, in paragraph 34, his diagnosis of American society in 1841. The example of his “sturdy lad” in paragraph 35 suggests what self-reliance can do for society, a theme he picks up in paragraph 36.

What, according to Emerson, is wrong with the “social state” of America in 1841? Americans have become weak, shy, and fearful, an indication of its true problem: it is no longer capable of producing “great and perfect persons.”

Given the political context in which he wrote “Self-Reliance,” why might Emerson think that American society was no longer capable of producing “great and perfect persons”? In Emerson’s view, by giving power to the “mob,” Jacksonian democracy weakened American culture and gave rise to social and personal mediocrity.

Paragraph 35 (excerpt)

What does Emerson mean by “miscarry”? What context clues help us discover that meaning? Here “miscarry” means “to fail.” We can see that by noting the parallel structure of the first two sentences. Emerson parallels “miscarry” and “fails” by placing them in the same position in the first two sentences: “If our young men miscarry…” “If the young merchant fails,…”

What is the relationship between the young men who miscarry and the young merchants who fail in paragraph 35 and the “timorous, desponding whimperers” of paragraph 34? They are the same. The young failures illustrate the point Emerson makes in the previous paragraph about the weakness of America and its citizens.

According to Emerson, how does an “un-self-reliant” person respond to failure? He despairs and becomes weak. He loses “loses heart” and feels “ruined.” He falls into self-pity and complains for years.

Emerson structures this paragraph as a comparison between a “city doll” and a “sturdy lad.” With reference to paragraph 34 what does the “sturdy lad” represent? He represents the kind of person Emerson wants to create, the kind of person who will “renovate” America’s “life and social state.”

What are the connotations of “city doll”? The term suggests weakness with a hint of effeminacy.

Compare a “city doll” with a “sturdy lad.” City Doll: defeated by failure, urban, narrows his options by studying for a profession, learns from books, postpones life, lacks confidence and self-trust. Sturdy Lad: resilient, rural, at least expert in rural skills, “teams it, farms it”, realizes he has many options and takes advantage of them, learns from experience, engages life, possesses confidence, trusts himself.

What point does Emerson make with this comparison? Here Emerson is actually trying to persuade his readers to embrace his version of self-reliance. His comparison casts the “sturdy lad” in a positive light. We want to be like him, not like a “city doll.” Emerson suggests that, through the sort of men and women exemplified by the “sturdy lad,” self-reliance will rescue American life and society from weakness, despair, and defeat and restore its capacity for greatness.

What do you notice about the progression of the jobs Emerson assigns to his “sturdy lad”? They ascend in wealth, prestige, and influence from plow hand to member of Congress.

We have seen that Emerson hopes to raise above the mob people who will themselves be “great and perfect persons” and restore America’s ability to produce such people. What does the progression of jobs he assigns to the “sturdy lad” suggest about the roles these people will play in American society? As teachers, preachers, editors, congressmen, and land owners, they will be the leaders and opinion makers of American society. [1] If our young men miscarry in their first enterprises, they lose all heart. If the young merchant fails, men say he is ruined. [2] If the finest genius studies at one of our colleges, and is not installed in an office within one year afterwards in the cities or suburbs of Boston or New York, it seems to his friends and to himself that he is right in being disheartened, and in complaining the rest of his life. [3] A sturdy lad from New Hampshire or Vermont, who in turn tries all the professions, who teams it, farms it, peddles, keeps a school, preaches, edits a newspaper, goes to Congress, buys a township,* and so forth, in successive years, and always, like a cat, falls on his feet, is worth a hundred of these city dolls. [4] He walks abreast with his days, and feels no shame in not ‘studying a profession,’ for he does not postpone his life, but lives already. He has not one chance, but a hundred chances.

*Emerson does not mean that the “sturdy lad” would buy a town. He probably means that he would buy a large piece of uninhabited land (townships in New England were six miles square). The point here is that he would become a substantial landowner.

Paragraph 36

In a well organized essay explain what society would be like if everyone embraced Emerson’s idea of self-reliance. Your analysis should focus on Emerson’s attitudes toward law, the family, and education. Be sure to use specific examples from the text to support your argument.

Vocabulary Pop-Ups

• admonition: gentle, friendly criticism
• latent: hidden
• naught: ignored
• lustre: brightness
• firmament: sky
• bards: poets
• sages: wise men and women
• alienated: made unfamiliar by being separated from us
• else: otherwise
• sinew: connective tissues
• timorous: shy
• desponding: discouraging
• renovate: change
• miscarry: fail
• modes: styles
• speculative: theoretical
• Portrait of Ralph Waldo Emerson engraved and published by Stephen A. Schoff, Newtonville, Massachusetts, 1878, from an original drawing by Samuel W. Rowse [ca. 1858] in the possession of Charles Eliot Norton. Courtesy of the Library of Congress, Prints & Photographs Division, LC-DIG-pga-04133.
• Daguerreotype of Ralph Waldo Emerson, 4 x 5 black-and-white negative, creator unknown. Courtesy of the Yale Collection of American Literature, Beinecke Rare Book and Manuscript Library, Yale University, New Haven, Connecticut.

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Tesla Will Lay Off More Than 10% of Workers

Along with the departure of two senior executives, the cuts added to signs of turmoil at the electric car company.

By Jack Ewing

Signs of turmoil at Tesla multiplied on Monday after the electric car company told employees it would lay off more than 10 percent of the work force to cut costs and two senior executives resigned.

The job cuts, amounting to about 14,000 people, come as the company faces increasing competition and declining sales. The management changes and layoffs are a reminder of the unpredictability of Elon Musk, Tesla’s chief executive, at a critical time for the company.

Mr. Musk has not outlined a plan to reverse a decline in car sales, and he appears focused on long-shot ventures such as a self-driving taxi, rather than new models that would help Tesla compete with cars being introduced by established carmakers and new rivals from China.

“As we prepare the company for the next phase of growth, it is extremely important to look at every aspect of the company for cost reductions and increasing productivity,” Mr. Musk told employees in a Monday morning email, a copy of which was reviewed by The New York Times.

“There is nothing I hate more, but it must be done,” he wrote.

Hours after that email, Drew Baglino, a senior vice president who has played a big role in the company’s rise from start-up to dominant electric car maker, said he had resigned.

“I made the difficult decision to move on from Tesla after 18 years yesterday,” Mr. Baglino said in a post on X, the social media site. Mr. Baglino is one of only three managers besides Mr. Musk listed as a top executive on the company’s website . His longevity was unusual at a company known for high management turnover.

Mr. Baglino may have been blamed for some of Tesla’s recent troubles, said Gary Black, managing partner of the Future Fund, an investment firm. “Someone has to take the fall for the sharp deceleration in deliveries growth, near record inventories, and declining margins and it wasn’t going to be Elon,” Mr. Black said on X.

Tesla also appeared to be losing an executive key to winning regulatory approval for self-driving technology. Rohan Patel, a former aide to President Barack Obama who was Tesla’s head of policy and business development, tacitly confirmed reports that he was leaving. In a post on X, Mr. Patel thanked his co-workers and Mr. Musk for “the past eight years at Tesla.”

“My plans are to be a recess monitor for my second grade daughter, practice my violin, go to a bunch of bucket list sporting events and take my very patient wife on some long intended travel,” Mr. Patel said.

Investors often welcome job cuts because they can lead to higher profits. But that was not the case Monday, with Tesla shares ending the day down more than 5 percent.

Tesla regularly culls its work force to remove employees whose performance managers consider weak, but the numbers are typically smaller. “This is something Elon and Tesla have consistently done throughout his career,” said Scott Acheychek, chief executive of REX Shares, which offers funds investors use to bet on or against Tesla’s stock. “Ten percent is pretty big,” Mr. Acheychek added.

Mr. Musk’s email to employees was earlier reported by Electrek, an online news site, and Handelsblatt, a German business newspaper.

Mr. Musk did not indicate where the cuts would be made. Many of Tesla’s workers are based at four large car factories in Fremont, Calif., Austin, Texas, and Shanghai and near Berlin. Tesla also has a factory in Buffalo that produces charging equipment and a factory near Reno, Nev., that makes batteries.

The layoffs may help the United Automobile Workers union’s efforts to organize Tesla employees in the United States. The company’s workers may be more open to the union if they believe that representation would give them greater job security. Workers at a Volkswagen factory in Tennessee will vote this week on joining the U.A.W., and Mercedes-Benz workers in Alabama will vote next month.

Mr. Musk’s many other ventures, and his penchant for making polarizing political statements, have raised questions about his focus on managing Tesla. Wall Street is increasingly concerned about the company: Tesla’s share price has lost about one-third of its value this year.

Many investors had expressed hope that Tesla would revive flagging sales by introducing a car that would sell for about $25,000 as early as next year, increasing the number of people who could afford the company’s cars and responding to competition from Chinese companies that are already selling electric cars for as little as half that price tag.

Mr. Musk cast doubt on those plans by announcing this month that Tesla would unveil a Robotaxi in August. The self-driving taxi is seen as a long shot, in part because even the most advanced systems available today sometimes make glaring mistakes. In addition, federal and state regulators will have to sign off before Tesla can put such taxis on the road.

This month, Tesla reported a decline in sales that caught investors off guard . The company said it delivered 387,000 cars worldwide in the first quarter, down 8.5 percent from the year before. It was the first time Tesla’s quarterly sales had fallen on a year over year basis since the start of the pandemic in 2020.

The company slashed prices significantly over the course of 2023 to increase demand, which has reduced the profit Tesla makes on each car. Last week, Tesla reduced the price of its most advanced driver-assistance software to $99 a month from $199. But price cuts appear to be losing their effectiveness. Tesla will announce its financial results for the first quarter on April 23.

Rivals like BYD of China, BMW of Germany, and Kia and Hyundai Motor of South Korea reported increases in electric vehicle sales for the same period, suggesting that slower overall demand for battery-powered models was not the only explanation for Tesla’s problems.

Established companies are closing the gap with Tesla on battery technology, and have been building new assembly lines to achieve the cost savings made possible by mass production. Honda plans to begin producing electric vehicles at a factory in Marysville, Ohio, next year.

Hyundai will begin producing electric cars at a new factory in Georgia in October, José Muñoz, the president and global chief operating officer of Hyundai Motor, said in an interview last month. Hyundai will also begin allowing customers to buy cars on Amazon, an answer to Tesla’s practice of selling cars online.

Mr. Muñoz said that customers had been willing to pay more for Hyundai electric cars than they would for comparable Teslas. “At the beginning, Tesla was premium,” he said. “Now we’re premium .”

Jason Karaian and Melissa Eddy contributed reporting.

Jack Ewing writes about the auto industry with an emphasis on electric vehicles. More about Jack Ewing

The World of Elon Musk

The billionaire’s portfolio includes the world’s most valuable automaker, an innovative rocket company and plenty of drama..

SpaceX: President Biden wants companies that use American airspace for rocket launches to start paying taxes into a federal fund  that finances the work of air traffic controllers.

Tesla: The maker of electric vehicles appeared to be losing command of the market it effectively created after reporting a stunning drop in quarterly sales , raising fresh questions about Elon Musk’s leadership of the company.

Business With China : Tesla and China built a symbiotic relationship that made Elon Musk ultrarich. Now, his reliance on the country may give Beijing leverage .  

A Testy Interview:  In the wake of a rough interview with Elon Musk that touched upon Donald Trump, his reported drug use and hate speech on X,  the former television anchor Don Lemon said that his deal for a new talk show on X was called off  just days before it was scheduled to air.

The Musk Foundation: After making billions in tax-deductible donations to his charity, Musk has failed recently to donate the minimum required to justify a tax break  — and what he did give often supported his interests.

OpenAI: Musk, who helped found the A.I. start-up in 2015, has filed a lawsuit  accusing the company and its chief executive  of breaching a contract  by putting profits and commercial interests ahead of the public good.