Uzbekistan state university of world languages english language faculty №2 Course paper Theme:,,Walden or Life in the Forest G. Thoreau transcendalism Tashkent 2022

CHAPTER 2. ANALYSIS OF THE NOVEL ,,WALDEN OR LIFE IN THE FOREST 2.1. Synthesis of the novel ,,Walden or Life in the Forest" .By 1847, he had begun to put Walden's first draft on paper. After leaving Walden, he continued to expand and revise the material until his spring of 1854, producing a total of eight versions of the book. James Munroe, editor of Concord and Merrimack River Week (1849), originally intended to publish Walden as well. However, A Week's failure caused Munroe to back out of the deal. In 1852, two copies of what would become Walden were published in the Sirtens Union Magazine ("The Iron Horse" in July and "A Poet Buys A Farm" in August). Six excerpts from this book (titled "The Massachusetts Hermit") appeared before their publication in the March 29, 1854 issue of the New York Daily Tribune. Or Life in the Boston Woods, August 9, 1854, in his run of 2,000 copies. A second American edition (new typeface) was published by Houghton at Mifflin in his two volumes in 1889, and the first English edition was published in 1886. Volume 2 of Walden and Manuscript Editions. The first volume of the Princeton edition was published in 1971.Since the 19th century, Walden has been reprinted many times in various formats. It is available, alone or in combination with other works by Thoreau, in English and many European and some Asian languages, in general scholarly versions, in inexpensive print, in limited press editions, in its entirety. was published in summary or selected form. Some editions were illustrated with artwork and photographs.Some of twentieth century editions of or known Walden are: the 1937 Modern Library Edition, edited by Brooks Atkinson; the 1939 Penguin Books edition; the 1946 edition with and by Edwin Way Teale; the 1946 edition of selections, with photographs, by Henry Bugbee Kane; the 1947 Portable Thoreau, Carl Bode; the 1962 Variorum Walden, by Walter Harding; and the 1970 Annotated Walden (a facsimile reprint of the first with illustrations and notes), edited by Philip Van Doren Stern.Although Thoreau at Walden for two years, Walden is a narrative of his life at the pond into the of a single year, from spring to spring. The book is presented in eighteen chapters.Thoreau opens with the chapter "Economy." He sets forth the basic principles that guided his experiment in living, and urges his reader to aim higher than the values of society, to spiritualize. He explains that he writes in response to the curiosity of his townsmen, and draws attention to the fact that Walden is a first-person account. He writes about himself, a subject he knows best. Through his story, he hopes to tell his readers something about their condition and how to improve it. He writes for those who are plagued with grief, who "live a life of quiet despair." It highlights the corrosive effect of effort. Thoreau encourages readers to seek their inner divinity, stop compromising the status quo, compromise with less, and embrace independence, self-reliance, and frugal living. By identifying commodities such as food, housing, clothing, and fuel, and detailing the costs of his experiments, he points out that many so-called commodities are actually luxuries that contribute to mental stagnation. doing. Moreover, technological advances have not really improved the quality of life or the condition of humanity. Thoreau compares civilized and primitive humans, noting that civilization institutionalized life and absorbed the individual. He writes about living fully in the present. He emphasizes that the road to Walden was not an expression of economic protest, but an attempt to overcome social obstacles to carry out his "private enterprise." is not suggesting that anyone should follow his particular course of action. Each person must find and follow their own path in order to understand reality and seek higher truths. In his discussion of philanthropy and reform, Thoreau emphasizes the importance of individual self-actualization. Society is reformed through individual reform, not through the development.
,,...According to Evelyn, "the wise Solomon prescribed ordinanances for the very distances of trees;In "Where I Lived, and What I Lived For," Thoreau describes his near-purchase of the Hollowell cultivate in Harmony, which he eventually did not purchase. He remains unhampered, able to appreciate all the benefits of the scene without the burdens of property proprietorship. He gets to be a property holder instep at Walden, moving in, essentially, on July 4, 1845 — his individual Autonomy Day, as well as the nation's. He casts himself as a chanticleer — a chicken — and Walden — his account of his encounter — as the robust crowing that wakes men up within the morning. More than the subtle elements of his circumstance at the lake, he relates the otherworldly invigoration of his going there, an encounter outperforming the restrictions of put and time. He composes of the morning hours as a day by day opportunity to reaffirm his life in nature, a time of increased mindfulness. To be wakeful — to be savvy people and profoundly caution — is to be lively.He states his purpose in going to Walden: to live deliberately, to confront the essentials, and to extract the meaning of life as it is, good or bad. He exhorts his readers to simplify, and points out our reluctance to alter the course of our lives. He again disputes the value of modern improvements, the railroad in particular. Our proper business is to seek the reality — the absolute — beyond what we think we know. This higher truth may be sought in the here and now — in the world we inhabit. Our existence forms a part of time, which flows into eternity, and affords access to the universal.In the chapter "Reading," Thoreau discusses literature and books — a valuable inheritance from the past, useful to the individual in his quest for higher understanding. True works of literature convey significant, universal meaning to all generations. Such classics must be read as deliberately as they were written. He complains of current taste, and of the prevailing inability to read in a "high sense." Instead of reading the best, we choose the mediocre, which dulls our perception. Good books help us to throw off narrowness and ignorance, and serve as powerful catalysts to provoke change within.He states his reason in attending to Walden: to live purposely, to go up against the essentials, and to extricate the meaning of life because it is, nice or awful. He admonishes his perusers to disentangle, and focuses out our hesitance to change the course of our lives. He once more debate the esteem of advanced enhancements, the railroad in specific. Our legitimate trade is to look for the reality — the outright — beyond what we think we know. This higher truth may be looked for within the here and presently — within the world we occupy. Our presence shapes a portion of time, which streams into forever, and manages get to to the universal. In the chapter "Perusing," Thoreau talks about writing and books — a important legacy from the past, valuable to the person in his journey for higher understanding. Genuine works of writing pass on critical, all inclusive meaning to all eras. Such classics must be perused as intentionally as they were composed.
In "Sound," Thoreau turns from book to reality. He recommends vigilance against all observables, coupled with oriental contemplation that allows for the assimilation of experience. As he describes what he has heard and seen about nature through his window, his daydreaming is interrupted by the noise of a passing train. At first, he reacted to the 19th-century symbol of trade and progress, the electric train, and admired its almost mythical power. He then focuses on his vindictiveness and the fact that some thrive and others die. For example, trees around ponds that are felled and transported by train, or animals that are transported by rail cars. His remarks about railroads end on notes of disgust and rejection, and he returns to the sounds of solitude and woods and nearby parishes - Sunday church bells, echoes, the call of Whipplewill, the screech owl's screech ( references to the dark side of nature) and the screeching of the screech owl. The hoot of an owl suggests "a vast and undeveloped nature that man has failed to recognize...the dark twilight and unsatisfied thoughts that every human being possesses." It expresses the reality of nature in everything it does and our longing to connect with it. He builds his former image of himself as a crowing rooster by playfully discussing an imaginary wild rooster in the woods, noting the lack of domestic noise in Walden's home. conclude the chapter. Nature fills his senses, not the casual noise of life.Thoreau opens Solitude with a lyrical expression of his joy and empathy for nature. In the evening, returning home from a walk, he noticed a visitor passing by, prompting him to comment on both the literal distance from others at the pond and the metaphorical space between men. There is an intimacy to his connection with nature, which provides him with plenty of company and eliminates the possibility of loneliness. The vastness of the universe puts the spaces between people in their proper light.Thoreau describes societies such as "warehouses, post offices, bars, meeting places, schools" as we get closer to nature and the gods. The type of place that eliminates the need for physical proximity to others. Distracting and distracting offers. Commenting on the duality of man as a physical entity and as an intellectual bystander in his own body, he separates man from himself and puts another perspective on distance from others. add. Also, men are always alone when thinking or working. He concludes the chapter with references to the metaphorical visitor representing God and nature, his own oneness with nature, and the health and vitality that nature bestows.
In The Visitor, Thoreau claims that he is not a recluse and enjoys the company of precious people as much as others. commented on the difficulty of maintaining sufficient distance between oneself and others to discuss important issues, and found meaningful intimacy, intelligent community, and silence (contemplating what is being said, Opportunity to absorb) and distance (exposure to interest) enable and require. in temporary and minor personal matters). True friendship has nothing to do with the trappings of conventional hospitality. He details one of his favorite visitors, a French-Canadian lumberjack. He is a simple, natural, outspoken person, dexterous, quiet, solitary, humble, contented, with a well-developed animal nature but a rudimentary mental nature. I'm here. number one. Thoreau appreciates the lumberjack's character and recognizes that he has the ability to think for himself, but he recognizes that the man has accepted the human situation as it is and has no desire to improve. doing. Thoreau mentions other visitors—fools, runaway slaves, and people who don't realize when they've run out of welcome. , businessmen, farmers and others cannot leave their professions. The reformer - "the greatest boredom of all" - is the most unwelcome guest, but Thoreau enjoys the company of his children, vacationing railroad workers, fishermen, poets and philosophers.In The Bean-Field, Thoreau describes his farming experiences when he lived in Walden. His bean field offers reality in the form of physical labor and proximity to nature. He wrote of chasing Indian arrowheads while chopping and planting them, suggesting that his use of the land was just one stage in the history of man's relationship with the natural world. His bean patch is realistic enough, but metaphorically a field of the inner self that must be carefully cultivated to produce a harvest. Thoreau comments on the position of his bean field between wilderness and culture. This is unlike the position he occupies in the pond. He recalls the sights and sounds of hacking, focuses on the noise of town festivals and military exercises, and can't help but satirize participants' boasts. He notes that he cultivated beans while his contemporaries studied art in Boston and Rome, or engaged in contemplation and commerce far away, but It never suggests that his efforts are inferior. Thoreau is not interested in the beans themselves, but in the symbolic meaning they later exploit as a writer. He vows not to sow beans in the future. He expands on the seed image by referring to planting the seeds of new people. He laments the decline of ancient agriculture, pointing out that agriculture is now a commercial enterprise and that farmers have lost their close relationship with nature. A true tiller of the soil stops worrying about the yield and the benefits it will bring, and focuses only on the work that is specifically done to make the soil fertile.
Thoreau refers to the 'village', noting that he visits the town every day or two to catch up on the news and observe the villagers in their habitat, much like birds and squirrels do in nature. start. But a city full of idle curiosity and materialism threatens independence and the simplicity of life. He resists a deal in Mildum in Concord, flees the undulating houses, and returns to the woods. He writes about returning to Walden at night and talks about the value of getting lost occasionally in the dark or in a snowstorm. You may. A fresh perception of the familiar provides a different perspective that allows us to "find ourselves, understand where we are, and the infinite expanse of our relationships." He mentions his nightly imprisonment in 1846 for refusing to pay poll taxes in protest against slavery and the Mexican War, and comments on the institution's constant intrusion into men's lives.Drawing on his experience in the city, Thoreau mentions at the beginning of The Pond his occasional forays "further west... into further unvisited parts of the city." In all his writings, the West represents the wilderness and the unexplored lands of the human hinterland. In Walden, the author explores these areas through ponds. As he writes about fishing in a pond in the moonlight, his mind strays into philosophical and universal realms, and he feels a fish tugging on the line, which brings him to nature. reconnect with the reality of Thus, he presents the concrete reality and the spiritual as opposing, and says that through life in the pond he found the means to reconcile these forces.
Walden is introduced in various figurative ways throughout the chapter. Considered by many to be bottomless, it symbolizes the mysteries of the universe. It reflects the narrator's own side as an "Earth's eye" that allows the viewer to measure the depth of their own essence. A "perfect forest mirror" for a September or October day, Walden "betrays the spirit in the air... .continuously receiving new life and movement from above” – a direct connection between God and the beholder, embodying God’s work and stimulating the receptivity and skill of the narrator.Walden Ancient, perhaps pre-existing in the Garden of Eden, but eternally young, possessing and transmitting innocence. Incredibly clear and pure, its waters act as a catalyst for revelation, understanding and vision. Thoreau mentions the story of bringing water from Walden to the city and the fact that railroads and lumberjacks affect the surrounding area. But the pond is eternal. It persists despite all human activity on and around it. In this chapter Thoreau also writes about the other bodies of water that make up his "Lake Nation" (indirect references to English romantic poets Coleridge and Wordsworth) - Goose Pond, Flint Pond, Sudbury River Fairhaven Bay, and White Pond (Walden's "Little Twin"). He denounces and closes Ike, saying that humans don't appreciate nature enough. Like Walden, she thrives alone, far from the cities of men.
At Baker Farm, Thoreau presents her research on the contrast between herself and John Field, who cannot transcend animal nature and material values. This chapter begins with lush natural details. Thoreau, a daydreaming nature lover with a radiant sense of perception, visits a pine forest reminiscent of an ancient temple. He calls out certain familiar trees. He describes how he once "standing on the abutment of a rainbow arc" briefly and happily bathed in a sea of ​​light "like a dolphin." The scene changes when he visits the dilapidated home of John Field, an Irishman, to escape a rain shower. Field came to America to improve his material situation. The meanness of his life is exacerbated by his belief that he needs coffee, tea, butter, milk and beef. These are all luxury things for Thoreau. Thoreau speaks to Field like a philosopher, urging him to simplify, but his words reach the ears of those who do not understand. Enthusiastic in the joy of nature and in its quest for meaning and understanding, Thoreau "runs down the hills to the reddening west with a rainbow over his shoulder" and says that his "superior genius" made him "fish far and wide." and the last paragraph, of John Field, comparing Thoreau to "a poor man born to be poor... born to be poor...". Rise up in this world" - A man who is poor both in spirit and materially.
In "Higher Laws," Thoreau deals with the conflict between two instincts that coexist within him. A thirst for the wild (expressed in his desire to grab and devour woodchucks raw) and an urge for some higher spiritual life. In discussing hunting and fishing (occupations that promote engagement with nature and represent for many people the closest relationship with the forest), he argues that all humans are hunters and fishermen at some stage of their development. Most people never progress beyond this stage, but if a person has the “seeds of a better life,” they understand nature as a poet or a naturalist, and eventually can evolve to understand higher truths. Thoreau says he has lost interest in fishing himself, but if he lived in the wild, he would want to hunt and fish again. We cannot deny that human beings have both an animal side and a spiritual side. In discussing vegetarian diet and moderation in eating, sobriety, and chastity, he advocates both accepting and subordinating the physical appetites, but not disregarding them. The chapter concludes with reference to a generic John Farmer who, sitting at his door one September evening, despite himself is gradually induced to put aside his mundane thoughts and to consider practicing "some new austerity, to let his mind descend into his body and redeem it, and treat himself with ever increasing respect."
Continuing the theme developed in "Higher Laws," "Brute Neighbors" opens with a dialogue between Hermit and Poet, who epitomize polarized aspects of the author himself (animal nature and the yearning to transcend it). Through the rest of the chapter, he focuses his thoughts on the varieties of animal life — mice, phoebes, raccoons, woodchucks, turtle doves, red squirrels, ants, loons, and others — that parade before him at Walden. He provides context for his observations by posing the question of why man has "just these species of animals for his neighbors." He answers that they are "all beasts of burden, in a sense, made to carry some portion of our thoughts," thus imparting these animals with symbolic meaning as representations of something broader and higher. Several animals (the partridge and the "winged cat") are developed in such a way as to suggest a synthesis of animal and spiritual qualities. Thoreau compares the 1775 Battle of Concord to the fictional, heroic Battle of Ali, which took place during the "Presidency of Polk" five years before the passage of "Webster's Fugitive Slave Act." I'm devoting a page to doing. “In doing so, he ironically undermines the meaning of human history and politics. There's no reason to see it.The image of Abi is also detailed, as it dives into the depths of the pond, suggesting a seeker of spiritual truth, but also representing the dark and mysterious side of nature. Thoreau thus uses the animal world to represent the unity of animals and humans and to emphasize the complexity of nature.
In the "Housewarming" chapter, the story apparently shifts to autumn. Thoreau praises Peanuts. Peanuts are a native and endangered plant, but they demonstrate the power of the wild by outlasting cultivated crops. He describes turning leaves, moving bees to his home, and building a chimney. Described as "an independent structure that stands on the ground and rises through the house into the sky," Chimney clearly represents the author himself, rooted in this world but eager for universal truths. The pond begins to cool and freeze, and Thoreau retreats into both the stucco house and the soul. He continues his spiritual quest within the house, dreaming of a more metaphorical home, a cave-like, open to the sky, housekeeping-free home. He laments the superficiality of hospitality as we know it, which does not allow for real communion between host and guest. He writes about collecting firewood, woodpiles, and moles in the basement, enjoying the everlasting summer indoors even in the dead of winter. Winter makes Thoreau lethargic, but the atmosphere of the home cheers him up and extends his spiritual life through the seasons.He is now physically and mentally ready for winter.Thoreau begins: And Winter Visitors, with memories of happy winter nights spent by the fireplace. But winter is quiet, even the owls are quiet, and their thoughts are on the bygone denizens of Walden Woods. He was Kate Ingraham (a former slave), a black woman Zylfa (who lived a "harsh and inhuman" life), Blister Freeman (another slave) and his wife Fenda (a fortune teller), and Wyman's Strutt. I write about the Ng and Breed families. (Ceramic) and Hugh Quoyle - Marginalized people whose social isolation rivals the isolation of life by the pond. Thoreau ponders why Walden's "little village, seed of something bigger" failed while Concord was thriving, and comments on how little the original inhabitants have affected the landscape. . The past didn't keep Walden's promises, but perhaps Thoreau will do it himself. increase. That means he isn't suffering from the burden of his past. In winter there are few visitors, but there is still no shortage of people. He still goes to town (visiting the mentioned but unnamed Emerson) and welcomes visitors (who (also unnamed). and the philosopher (Bronson Alcott). What he is waiting for is a mysterious "visitor who will never come again."
Thoreau revisits familiar new perspective themes in "Winter Animals". He examines the frozen Flint Pond landscape and comments on how vast and strange it looks. He writes about the sounds of winter - owls, ice in ponds, cracks in the ground, wild animals, hunters and his hounds. He describes a pitiful, quivering rabbit that leaps with amazing energy, demonstrating "the power and majesty of nature."At the beginning of Winter Pond, Thoreau awakens with the vague impression that he has been asked a question he has tried unsuccessfully to answer. But he is nature itself, a 'question answered' in itself, with his eyes set on daylight, his fears subdued. The darkness and silence of winter can slow mental processes, but each day's dawn offers a new beginning. In search of water, Thoreau takes his ax to the surface of a frozen pond and through a window cut into the ice sees life below, though it seems invisible from above. God's work in nature exists even where we do not expect it. He writes about fishermen who come to the pond. He is naive but smarter than they know, wild, and heeds little attention to society's dictates and whims. He describes his survey of the Walden soils of 1846 and can assure the reader that Walden is not really bottomless. However, as long as there are secret needs and infinite followers, some pools will be bottomless. When you explore the depths of water, your imagination runs deeper than the reality of nature. Thoreau expresses the transcendental idea that if we know all the laws of nature, we can infer the whole from the facts and phenomena of nature. But our knowledge of the laws of nature is imperfect. He extrapolates from the pond to humanity, proposing a scientific calculation of the greatness and depth of human character from his appearance and circumstances. Both ponds and individuals are microcosms. Thoreau describes commercial ice cutting at Walden Pond. While it may seem at first to violate the integrity of the pond, Walden remains unchanged and unharmed. Moreover, the ice from the pond is shipped far and wide to India, where others drink from the spiritual wells of Sorrow. Walden's waters mix with those of the Ganges, and Thoreau bathes his mind "in the wondrous and cosmic philosophy of the Bhagvat Geeta."
“Spring” breaks the ice on Walden Pond and celebrates the return of nature and spirit. Thoreau again presents the pond as a microcosm, stating that "an annual phenomenon takes place every day in a small pond. Leaves" (patterns created by the thawing of sand and clay flowing over the bank of a railroad line near Walden) in great detail. The sand leaves, which resemble real leaves, indicate that there is nothing inorganic, and that the Earth is not an artifact of dead history, but a living poetry. This chapter is rich in expressions of vitality, expansion, gaiety, and joy. Thoreau focuses on the natural details that mark the awakening of spring. He asks what chronologies, traditions, and written revelations mean in such times. Rebirth after death suggests immortality. Walden seems dead, but now in the spring he is reaffirming his strength and endurance. The narrator also revives and becomes "elastic" again. Spring improves a man's thinking, increases his ability to forgive and forget the shortcomings of those around him, that is, to start anew. Thoreau explains the need for a "barbaric tonic", stating that without it life would stagnate. He also comments on the duality of our need for inquiry and explanation, and our simultaneous yearning for the mystical.In any case, we can never have enough of nature. Nature is a source of power and evidence of a more sustainable life beyond the limited human range.Thoreau mentions the passage of time, the "shift to summer" of the seasons, and ends the story abruptly. He condenses his second year at the pond into a half-sentence: "And the second year was like him." The last sentence records his leaving the pond on September 6, 1847.
In his "Conclusion" Thoreau again invites the reader to begin a new, higher life. Noting that by accepting limitations imposed from the outside, we limit our view of ourselves and the universe, he invites us to become aware of life's journey, look within, and discover. Echoing the great explorers Mungo Park, Lewis and Clark, Frobisher, and Columbus, he presents inner exploration as a rival to the exploration of the North American continent. Thoreau explains that he left the forest for the same reason he went there, and to a new venture that he had to turn. Even new companies risk falling into a pattern of tradition and conformity. You need to approach your dreams with optimism, leave some behind and notice others. A man replaces his previous ideas and conventional wisdom with a new, more comprehensive understanding, thereby laying a solid foundation for his endeavors. Thoreau expresses unconditional confidence that people's dreams are achievable and that his experiments at Walden have successfully demonstrated this. The experiences and truths that humans arrive at cannot be adequately conveyed in ordinary language and must be "translated" into more expressive, suggestive and metaphorical language. Thoreau urges readers to embrace that and “mind our business” and make the best of us, not what others think of what our business should be like. . He presents the parable of the Kourou artist who strived for perfection and whose determination gave him eternal youth. The artist transcends time and the decline of civilization to create true art and achieve perfection. This parable shows the steadfastness of truth. Thoreau once again challenges us to face life as it is, to reject materialism, to embrace simplicity, to cultivate tranquility, and to understand the difference between the temporary and the permanent. . He concludes Walden with an affirmation of resurrection and immortality through the quest for a higher truth. He uses the morning image one last time. This signifies new beginnings and heightened perceptions throughout the book."Dawn comes only when we are awake. There are only a few days left until dawn. The sun is only the morning star."