The essays in this book, first published in 1860, were developed from a series of lectures on "The Conduct of Life" delivered by Emerson during the early 1850s. Some of the original lectures were dropped and the rest were considerably revised, with new topics introduced. The published essays, on "Fate," "Power," "Wealth," "Culture," "Behavior," "Worship," "Considerations by the Way," "Beauty," and "Illusions," show Emerson's interest in many practical aspects of human life, and reflect his increasing involvement in politics--chiefly in the antislavery movement--during the decade before the Civil War. This edition is based on Emerson's holograph manuscripts and published sources. The text incorporates Emerson's later corrections and revisions, and shows us what he actually wrote (or, perhaps in some cases, intended to write). The historical introduction traces the book's development and its relation to Emerson's own personal growth and political awareness. Joseph Slater's explanatory notes help the modern reader to understand many of Emerson's references and allusions that may not be readily apparent. Historical Introduction by Barbara L. Packer Notes by Joseph Slater Text Established and Textual Introduction and Apparatus by Douglas Emory Wilson

Barbara L. Packer's long essay ""The Transcendentalists"" is widely acknowledged by scholars of nineteenth-century American literary history as the best-written, most comprehensive treatment to date of Transcendentalism. Previously existing only as part of a volume in the magisterial ""Cambridge History of American Literature"", it will now be available for the first time in a stand-alone edition. Packer presents Transcendentalism as a living movement, evolving out of such origins as New England Unitarianism and finding early inspiration in European Romanticism. Transcendentalism changed religious beliefs, philosophical ideas, literary styles, and political allegiances. In addition, it was a social movement whose members collaborated on projects and formed close personal ties. Transcendentalism contains vigorous thought and expression throughout, says Packer; only a study of the entire movement can explain its continuing sway over American thought. Through fresh readings of both the essential Transcendentalist texts and the best current scholarship, Packer conveys the movement's genuine expectations that its radical spirituality not only would lead to personal perfection but also would inspire solutions to such national problems as slavery and disfranchisement. Here is Transcendentalism in whole, with Emerson, Thoreau, and Fuller restored to their place alongside such contemporaries as Bronson Alcott, George Ripley, Jones Very, Theodore Parker, James Freeman Clarke, Orestes Brownson, and Frederick Henry Hedge.