Cartas a uma mulher de letras: correspondência de Ralph Waldo Emerson: tradução comentada

Tese apresentada sob a orientação científica da Mestre Helena Anacleto-Matias

‘Thy love afar is spite at home' Emerson, Thoreau and Carey: an alternative perspective of communication in US

The conquest of the West by the stagecoaches and then by railway, Ford and the automobile civilization, the Moon landing by Apollo 11, Microsoft, Apple, CNN, Google and Facebook have appeared to us as celebratory examples of the willingness and ability of the US to overcome the distance and the absence through so-called modern progress of transportation and communication. Undoubtedly, the imaginary and the instrumental power associated to transports and communication of the last century and a half are identified with the mental images that the world has of the US. A world that has eagerly imported and copy their technology and technological culture. Beyond the illusions, this attempting, which has always been praised to transcende space and eclipse the time to get to places and peole increasingly distant and fast, has always a dark side: the political control of population, commercial advertising, the spread of the rumors, noise and gossip. However, since at least the nineteenth century, the political project incorporated in modern transportation and communication technologies was not shared by some of the most remarkable thinkers in the US not only in that century, but also in the 20th century. This paper begins by rescue Ralph W. Emerson and Henry D. Thoreau legacy regarding to communication. Emerson conceived communication as a give-and-take with no coordination between the two, and does not involve contact with the other. Thoreau, in turn, argued that modern trasnportation and communications inventions are but pretty toys which distract attention from serious things, nothing more than 'improved means to an end that is not perfected.' Secondly, we show that this skeptical view of the techological improvement of transport and communication was proceed in an original way with James W. Carey, a media studies thinker who became known for his criticism of the transmission view of communication.

The unity of the organism; or, The organismal conception of life, by William Emerson Ritter ...

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Convergence and morphological constraint in frogs : variation in postcranial morphology ; a contribution in celebration of the distinguished scholarship of Robert F. Inger on the occasion of his sixty-fifth birthday / Sharon B. Emerson.

n.s. no.43(1988)

Agreed upon procedures report on the City of Emerson, Iowa for the period July 1, 2005 through June 30, 2006

Agreed upon procedures report on the City of Emerson, Iowa for the period July 1, 2005 through June 30, 2006

Examination report on the City of Emerson, Iowa for the period July 1, 2012 through June 30, 2013

Examination report on the City of Emerson, Iowa for the period July 1, 2012 through June 30, 2013

26-8-20, Circuit de la Sarthe, Emerson sur A.B.C. : [photographie de presse] / [Agence Rol]

Référence bibliographique : Rol, 60737

The chief American poets : selected poems by Bryant, Poe, Emerson, Jong fellow, whittier, Holmes, Lowell, Whitman and Lanier

UANL

The poems of Ralph Waldo Emerson

UANL

Portrait de l'écrivain en ascète: Ralph Waldo Emerson et la modernité des exercices spirituels

Ce mémoire démontre que la pratique littéraire de l’écrivain américain Ralph Waldo Emerson s’inscrit dans le sillage de la tradition des exercices spirituels mise au jour par l’helléniste Pierre Hadot et qu’elle permet de penser une modernité insoupçonnée par ce dernier. La production de textes littéraires devient alors une manière d’établir « une relation originale avec l’univers » (cf. l’introduction de Nature). Le premier chapitre explique la spécificité de la spiritualité traditionnelle, où l’écriture consiste à implanter en soi le texte de la tradition. La pratique littéraire de Marc Aurèle, Sénèque et saint Augustin est étudiée afin de montrer comment ils tâchent de vivre conformément à la conception de la transcendance qui est la leur : personnelle chez les stoïciens, institutionnelle chez les chrétiens. Le deuxième chapitre montre comment Emerson renverse le rapport traditionnel au texte dans la vie de l’esprit en arguant que la révélation du Christ est, à l’origine, une expérience personnelle de la transcendance qui n’est pas institutionnalisable. Il se dégage de cette confrontation romantique avec le christianisme un concept de littérature lié au mysticisme et inséparable d’une compréhension « expressiviste » du langage (Charles Taylor). Le dernier chapitre examine l’ascèse littéraire d’Emerson : sa conception antiscolastique du « scholar » est étudiée puis mise en relief avec sa façon d’arrimer sa pratique de la pensée à une conception fluctuante de l’univers. La dernière section porte sur la façon dont son mode de vie expérimental suppose une conception de la littérature en tant que processus.