By Marek Paryz (auth.)
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Additional resources for The Postcolonial and Imperial Experience in American Transcendentalism
Example text
In other words, linguistic representations remodel spatial attributes of the perceived reality of the nation or, as Bhabha puts it elsewhere in the essay, of the “finitude of the nation” (151). The dissolution of the distinct boundaries of “nation-space” in metaphor is accompanied by a corresponding temporal complication, which the author of “DissemiNation” describes using Derrida’s words: “the present is no longer a mother-form [read mother tongue or motherland] around which are gathered and differentiated the future (present) and the past (present) .
Walt Whitman’s America 316–317) Perhaps the most predictable answer to the question about the choice of transcendentalism for analysis would be that the ideas propounded by transcendentalism were, in Lawrence Buell’s words, both “native” and “imported” (“Transcendentalists” 369), and therefore they illustrate the cultural ambivalence which is the primary subject of this book. Indeed, transcendentalism was immersed in European Romantic philosophies, and at the same time it addressed strictly American matters, which is best seen in the reformatory doctrines that evolved from it.
And at last wake up in Naples, and there beside me is the stern fact, the sad self, unrelenting, identical, that I fled from” (278). Another manifestation of internal colonization is inordinate reverence for the printed word. In “Self-Reliance,” Emerson observes that “[o]ur reading is mendicant and sycophantic” (268), which immediately brings to mind “The American Scholar” with its extensive critique of improper ways of reading. In “The American Scholar,” the reading of books is inextricably connected with the study of the past.