Excerpt from Term Paper:
18th 100 years
What makes those days such a huge plethora of diverse opinions, creations and philosophies is the fact that that the world was changing in a variety of ways. The commercial Revolution and rationalism were having profound effects upon previously kept religious and esthetic ideals. While some strong pursued fresh directions of thought, research and skill, others held desperately to old philosophies. Furthermore the several countries of the globe expressed their opinions and philosophies in different ways in reaction to the changes taking place within their borders.
Philosophers such as the German, Immanuel Kant for example applied common, reasonable rules to all technology, morality and art. Relating to Kant, these rules were to be and then all logical beings (Brehier 67). Steve Locke used the same beliefs, finding that most understanding should be based upon the senses. In a more esthetic feeling, this British philosopher as well believed that most persons happen to be born great and the same. In Portugal, Jean Jacques Rousseau symbolized to a great degree french way of thinking through the Age of Enlightenment. For Rousseau, the human being in his natural express was morally superior to the corruption spawned by civilization (Brehier 109). The above are only three from the diverse landscapes during a century where scientific research, art, philosophy and indeed the earth were in a state of upheaval and alter.
2 . American Transcendentalists
The basic of American Transcendentalism rests upon questioning precisely what is established with regards to cultural varieties. This is supplemented by an effort to reintegrate spirit and matter, and transforming suggestions into action. In short, this kind of movement comprises a reinvention of the world and how it is perceived by people. This includes idea, science, religion and the conversation of these is obviously.
Transcendentalism therefore attempts to find techniques in which the empiricist and materialistic views initiated during the eighteenth century could possibly be replaced simply by something even more ephemeral. According to this view, absolute religious truths is found directly through the mind instead of through the senses or exterior authorities (Barbour, 77). There exists however a natural tension in the movement between joint action and specific development. Waldo Emerson and Henry David Thoreau for example were in the opinion that improvement cannot occur until it commenced within the individual, while others in the movement just like Brownson and Peabody sensed that the movements required joint action instead of an emphasis on individualism (Barbour 98).
The key premise from the movement was however usually to surpasse the materialistic through the spiritual, and often by using elements such as nature and thought rather than the