Henry David Thoreau (1817–1862) was an American philosopher, poet, environmental scientist, and political activist whose major work, Walden, draws upon each of these various identities in meditating upon the concrete problems of living in the world as a human being. He sought to revive a conception of philosophy as a way of life, not only a mode of reflective thought and discourse. Thoreau’s work was informed by an eclectic variety of sources. He was well-versed in classical Greek and Roman philosophy (and poetry), ranging from the pre-Socratics through the Hellenistic schools, and was also an avid student of the ancient scriptures and wisdom literature of various Asian traditions. He was familiar with modern philosophy ranging from Descartes, Locke, and the Cambridge Platonists through Emerson, Coleridge, and the German Idealists, all of whom are influential on Thoreau’s philosophy.
By acknowledging the limits of what we can know with certainty, we open ourselves up to a wider horizon of experience.
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As one commentator points out, Thoreaus categoriesso to speakare dynamic, since they are constantly being redefined by what we perceive, even as they shape our way of seeing (Peck 1990, 8485). Every now and then something will occur which my philosophy has not dreamed of, Thoreau says, which demonstrates that the boundaries of the actual are no more fixed and rigid than the elasticity of our imaginations (Journal, 5/31/53). Since the thoughts of each knowing subject are part of the meaning of the world, it is legitimate to ask: Who can say what is? He can only say how he sees (11/4/52 & 12/2/46). Truth is radically perspective-dependent, which means that insofar as we are different people we can only be expected to perceive different worlds (Walls 1995, 213). Thoreaus position might be described as perspectival realism, since he does not conclude that truth is relative but celebrates the diversity of the multifaceted reality that each of us knows in his own distinctive way. How novel a
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he exclaims, and how sweet is the perception of a new natural fact, for it suggests to us what worlds remain to be unveiled (Journal, 4/2/52 & 4/19/52). We may never comprehend the intimate relation between a significant fact and the perceiver who appreciates it, but we should trust that it is not in vain to view nature with humane affections (Journal, 2/20/57 & 6/30/52). With respect to any given phenomenon, the point of interest that concerns us lies neither in the independent object nor in the subject alone, but somewhere in between (Journal, 11/5/57). Witnessing the rise of positivism and its ideal of complete objectivity, Thoreau attempts to preserve an enchanted world and to place the passionate observer in the center of his or her universe (Tauber 2001, 20). It is an
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4. Friendship, Politics, and Environmentalism
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