The American Scholar

An Oration 配達するd before the Phi Beta Kappa Society, at Cambridge, August 31, 1837

Ralph Waldo Emerson

Mr. 大統領 and Gentlemen, I 迎える／歓迎する you on the re-開始／学位授与式 of our literary year. Our 周年記念日 is one of hope, and, perhaps, not enough of labor. We do not 会合，会う for games of strength or 技術, for the recitation of histories, 悲劇s, and odes, like the 古代の Greeks; for 議会s of love and poesy, like the Troubadours; nor for the 進歩 of science, like our 同時代のs in the British and European 資本／首都s. Thus far, our holiday has been 簡単に a friendly 調印する of the 生き残り of the love of letters amongst a people too busy to give to letters any more. As such, it is precious as the 調印する of an indestructible instinct. Perhaps the time is already come, when it せねばならない be, and will be, something else; when the sluggard intellect of this continent will look from under its アイロンをかける lids, and fill the 延期するd 期待 of the world with something better than the exertions of mechanical 技術. Our day of dependence, our long 見習いの身分制度 to the learning of other lands, draws to a の近くに. The millions, that around us are 急ぐing into life, cannot always be fed on the sere remains of foreign 収穫s. Events, 活動／戦闘s arise, that must be sung, that will sing themselves. Who can 疑問, that poetry will 生き返らせる and lead in a new age, as the 星／主役にする in the 星座 Harp, which now 炎上s in our zenith, 天文学者s 発表する, shall one day be the 政治家-星／主役にする for a thousand years? In this hope, I 受託する the topic which not only usage, but the nature of our 協会, seem to 定める／命ずる to this day, - the AMERICAN SCHOLAR. Year by year, we come up hither to read one more 一時期／支部 of his biography. Let us 問い合わせ what light new days and events have thrown on his character, and his hopes. It is one of those fables, which, out of an unknown antiquity, 伝える an unlooked-for 知恵, that the gods, in the beginning, divided Man into men, that he might be more helpful to himself; just as the 手渡す was divided into fingers, the better to answer its end. The old fable covers a doctrine ever new and sublime; that there is One Man, - 現在の to all particular men only 部分的に／不公平に, or through one faculty; and that you must take the whole society to find the whole man. Man is not a 農業者, or a professor, or an engineer, but he is all. Man is priest, and scholar, and 政治家, and 生産者, and 兵士. In the divided  or social 明言する／公表する, these 機能（する）／行事s are parcelled out to individuals, each of whom 目的（とする）s to do his stint of the 共同の work, whilst each other 成し遂げるs his. The fable 暗示するs, that the individual, to 所有する himself, must いつかs return from his own labor to embrace all the other 労働者s. But unfortunately, this 初めの 部隊, this fountain of 力／強力にする, has been so 分配するd to multitudes, has been so minutely subdivided and peddled out, that it is 流出／こぼすd into 減少（する）s, and cannot be gathered. The 明言する／公表する of society is one in which the members have 苦しむd amputation from the trunk, and strut about so many walking monsters, - a good finger, a neck, a stomach, an 肘, but never a man. Man is thus metamorphosed into a thing, into many things. The planter, who is Man sent out into the field to gather food, is seldom 元気づけるd by any idea of the true dignity of his 省. He sees his bushel and his cart, and nothing beyond, and 沈むs into the 農業者, instead of Man on the farm. The tradesman scarcely ever gives an ideal 価値（がある） to his work, but is ridden by the 決まりきった仕事 of his （手先の）技術, and the soul is 支配する to dollars. The priest becomes a form; the 弁護士／代理人／検事, a 法令-調書をとる／予約する; the mechanic, a machine; the sailor, a rope of a ship.

In this 配当 of 機能（する）／行事s, the scholar is the 委任する／代表d intellect. In the 権利 明言する／公表する, he is, Man Thinking.  In the degenerate 明言する／公表する, when the 犠牲者 of society, he tends to become a mere thinker, or, still worse, the parrot of other men's thinking.

In this 見解（をとる） of him, as Man Thinking, the theory of his office is 含む／封じ込めるd. Him nature solicits with all her placid, all her monitory pictures; him the past 教えるs; him the 未来 招待するs. Is not, indeed, every man a student, and do not all things 存在する for the student's behoof? And, finally, is not the true scholar the only true master? But the old oracle said, ’All things have two 扱うs: beware of the wrong one.’ In life, too often, the scholar errs with mankind and 没収されるs his 特権. Let us see him in his school, and consider him in 言及／関連 to the main 影響（力）s he receives. I. The first in time and the first in importance of the 影響（力）s upon the mind is that of nature. Every day, the sun; and, after sunset, night and her 星／主役にするs. Ever the 勝利，勝つd blow; ever the grass grows. Every day, men and women, conversing, beholding and beholden. The scholar is he of all men whom this spectacle most engages. He must settle its value in his mind. What is nature to him? There is never a beginning, there is never an end, to the inexplicable 連続 of this web of God, but always circular 力／強力にする returning into itself. Therein it 似ているs his own spirit, whose beginning, whose ending, he never can find, - so entire, so boundless. Far, too, as her splendors 向こうずね, system on system 狙撃 like rays, 上向き, downward, without centre, without circumference, - in the 集まり and in the 粒子, nature 急いでs to （判決などを）下す account of herself to the mind. 分類 begins. To the young mind, every thing is individual, stands by itself. By and by, it finds how to join two things, and see in them one nature; then three, then three thousand; and so, tyrannized over by its own 統一するing instinct, it goes on tying things together, 減らすing anomalies, discovering roots running under ground, whereby contrary and remote things cohere, and flower out from one 茎・取り除く. It presently learns, that, since the 夜明け of history, there has been a constant accumulation and 分類するing of facts. But what is 分類 but the perceiving that these 反対するs are not 大混乱／混沌とした, and are not foreign, but have a 法律 which is also a 法律 of the human mind? The 天文学者 discovers that geometry, a pure abstraction of the human mind, is the 手段 of planetary 動議. The 化学者／薬剤師 finds 割合s and intelligible method throughout 事柄; and science is nothing but the finding of analogy, 身元, in the most remote parts. The ambitious soul sits 負かす／撃墜する before each refractory fact; one after another, 減ずるs all strange 憲法s, all new 力／強力にするs, to their class and their 法律, and goes on for ever to animate the last fibre of organization, the 郊外s of nature, by insight. Thus to him, to this school-boy under the bending ドーム of day, is 示唆するd, that he and it proceed from one root; one is leaf and one is flower; relation, sympathy, stirring in every vein. And what is that Root? Is not that the soul of his soul? - A thought too bold, - a dream too wild. Yet when this spiritual light shall have 明らかにする／漏らすd the 法律 of more earthly natures, - when he has learned to worship the soul, and to see that the natural philosophy that now is, is only the first gropings of its gigantic 手渡す, he shall look 今後 to an ever 拡大するing knowledge as to a becoming creator. He shall see, that nature is the opposite of the soul, answering to it part for part. One is 調印（する）, and one is print. Its beauty is the beauty of his own mind. Its 法律s are the 法律s of his own mind. Nature then becomes to him the 手段 of his attainments. So much of nature as he is ignorant of, so much of his own mind does he not yet 所有する. And, in 罰金, the 古代の precept, "Know thyself," and the modern precept, "熟考する／考慮する nature," become at last one maxim. II. The next 広大な／多数の／重要な 影響（力） into the spirit of the scholar, is, the mind of the Past, - in whatever form, whether of literature, of art, of 会・原則s, that mind is inscribed. 調書をとる／予約するs are the best type of the 影響（力） of the past, and perhaps we shall get at the truth, - learn the 量 of this 影響（力） more conveniently, - by considering their value alone.

The theory of 調書をとる／予約するs is noble. The scholar of the first age received into him the world around; brooded thereon; gave it the new 協定 of his own mind, and uttered it again. It （機の）カム into him, life; it went out from him, truth. It （機の）カム to him, short-lived 活動／戦闘s; it went out from him, immortal thoughts. It （機の）カム to him, 商売／仕事; it went from him, poetry. It was dead fact; now, it is quick thought. It can stand, and it can go. It now 耐えるs, it now 飛行機で行くs, it now 奮起させるs. 正確に in 割合 to the depth of mind from which it 問題／発行するd, so high does it 急に上がる, so long does it sing.

Or, I might say, it depends on how far the 過程 had gone, of transmuting life into truth. In 割合 to the completeness of the distillation, so will the 潔白 and imperishableness of the 製品 be. But 非，不，無 is やめる perfect. As no 空気／公表する-pump can by any means make a perfect vacuum, so neither can any artist 完全に 除外する the 従来の, the 地元の, the perishable from his 調書をとる／予約する, or 令状 a 調書をとる／予約する of pure thought, that shall be as efficient, in all 尊敬（する）・点s, to a remote posterity, as to cotemporaries, or rather to the second age. Each age, it is 設立する, must 令状 its own 調書をとる／予約するs; or rather, each 世代 for the next 後継するing. The 調書をとる／予約するs of an older period will not fit this. Yet hence arises a 墓／厳粛／彫る／重大な mischief. The sacredness which 大（公）使館員s to the 行為／法令／行動する of 創造, - the 行為／法令／行動する of thought, - is transferred to the 記録，記録的な／記録する. The poet 詠唱するing, was felt to be a divine man: henceforth the 詠唱する is divine also. The writer was a just and wise spirit: henceforward it is settled, the 調書をとる／予約する is perfect; as love of the hero corrupts into worship of his statue. 即時に, the 調書をとる／予約する becomes noxious: the guide is a tyrant. The 不振の and perverted mind of the multitude, slow to open to the 急襲s of 推論する／理由, having once so opened, having once received this 調書をとる／予約する, stands upon it, and makes an 激しい抗議, if it is disparaged. Colleges are built on it. 調書をとる／予約するs are written on it by thinkers, not by Man Thinking; by men of talent, that is, who start wrong, who 始める，決める out from 受託するd dogmas, not from their own sight of 原則s. Meek young men grow up in libraries, believing it their 義務 to 受託する the 見解（をとる）s, which Cicero, which Locke, which Bacon, have given, forgetful that Cicero, Locke, and Bacon were only young men in libraries, when they wrote these 調書をとる／予約するs. Hence, instead of Man Thinking, we have the bookworm. Hence, the 調書をとる／予約する-learned class, who value 調書をとる／予約するs, as such; not as 関係のある to nature and the human 憲法, but as making a sort of Third 広い地所 with the world and the soul. Hence, the restorers of readings, the emendators, the bibliomaniacs of all degrees. 調書をとる／予約するs are the best of things, 井戸／弁護士席 used; 乱用d, の中で the worst. What is the 権利 use? What is the one end, which all means go to 影響? They are for nothing but to 奮起させる. I had better never see a 調書をとる／予約する, than to be warped by its attraction clean out of my own 軌道, and made a 衛星 instead of a system. The one thing in the world, of value, is the active soul. This every man is する権利を与えるd to; this every man 含む／封じ込めるs within him, although, in almost all men, 妨害するd, and as yet unborn. The soul active sees 絶対の truth; and utters truth, or creates. In this 活動／戦闘, it is genius; not the 特権 of here and there a favorite, but the sound 広い地所 of every man. In its essence, it is 進歩／革新的な. The 調書をとる／予約する, the college, the school of art, the 会・原則 of any 肉親，親類d, stop with some past utterance of genius. This is good, say they, - let us 持つ／拘留する by this. They pin me 負かす／撃墜する. They look backward and not 今後. But genius looks 今後: the 注目する，もくろむs of man are 始める，決める in his forehead, not in his hindhead: man hopes: genius creates. Whatever talents may be, if the man create not, the pure efflux of the Deity is not his; - cinders and smoke there may be, but not yet 炎上. There are creative manners, there are creative 活動／戦闘s, and creative words; manners, 活動／戦闘s, words, that is, indicative of no custom or 当局, but springing spontaneous from the mind’s own sense of good and fair. On the other part, instead of 存在 its own seer, let it receive from another mind its truth, though it were in 激流s of light, without periods of 孤独, 検死, and self-回復, and a 致命的な disservice is done. Genius is always 十分に the enemy of genius by over 影響（力）. The literature of every nation 耐える me 証言，証人／目撃する. The English 劇の poets have Shakspearized now for two hundred years. Undoubtedly there is a 権利 way of reading, so it be 厳しく subordinated. Man Thinking must not be subdued by his 器具s. 調書をとる／予約するs are for the scholar’s idle times. When he can read God 直接／まっすぐに, the hour is too precious to be wasted in other men’s transcripts of their readings. But when the intervals of 不明瞭 come, as come they must, - when the sun is hid, and the 星／主役にするs 身を引く their 向こうずねing, - we 修理 to the lamps which were kindled by their ray, to guide our steps to the East again, where the 夜明け is. We hear, that we may speak. The Arabian proverb says, ”A fig tree, looking on a fig tree, becometh 実りの多い／有益な.” It is remarkable, the character of the 楽しみ we derive from the best 調書をとる／予約するs. They impress us with the 有罪の判決, that one nature wrote and the same reads. We read the 詩（を作る）s of one of the 広大な／多数の／重要な English poets, of Chaucer, of Marvell, of Dryden, with the most modern joy, - with a 楽しみ, I mean, which is in 広大な／多数の／重要な part 原因（となる）d by the abstraction of all time  from their 詩（を作る）s. There is some awe mixed with the joy of our surprise, when this poet, who lived in some past world, two or three hundred years ago, says that which lies の近くに to my own soul, that which I also had wellnigh thought and said. But for the 証拠 thence afforded to the philosophical doctrine of the 身元 of all minds, we should suppose some preestablished harmony, some foresight of souls that were to be, and some 準備 of 蓄える／店s for their 未来 wants, like the fact 観察するd in insects, who lay up food before death for the young grub they shall never see. I would not be hurried by any love of system, by any exaggeration of instincts, to underrate the 調書をとる／予約する. We all know, that, as the human 団体／死体 can be nourished on any food, though it were boiled grass and the broth of shoes, so the human mind can be fed by any knowledge. And 広大な／多数の／重要な and heroic men have 存在するd, who had almost no other （警察などへの）密告，告訴（状） than by the printed page. I only would say, that it needs a strong 長，率いる to 耐える that diet. One must be an inventor to read 井戸／弁護士席. As the proverb says, ”He that would bring home the wealth of the Indies, must carry out the wealth of the Indies.” There is then creative reading 同様に as creative 令状ing. When the mind is を締めるd by labor and 発明, the page of whatever 調書をとる／予約する we read becomes luminous with manifold allusion. Every 宣告，判決 is doubly 重要な, and the sense of our author is as 幅の広い as the world. We then see, what is always true, that, as the seer’s hour of 見通し is short and rare の中で 激しい days and months, so is its 記録，記録的な／記録する, perchance, the least part of his 容積／容量. The discerning will read, in his Plato or Shakspeare, only that least part, - only the authentic utterances of the oracle; - all the 残り／休憩（する） he 拒絶するs, were it never so many times Plato’s and Shakspeare’s.

Of course, there is a 部分 of reading やめる 不可欠の to a wise man. History and exact science he must learn by laborious reading. Colleges, in like manner, have their 不可欠の office, - to teach elements. But they can only 高度に serve us, when they 目的（とする） not to 演習, but to create; when they gather from far every ray of さまざまな genius to their hospitable halls, and, by the concentrated 解雇する／砲火／射撃s, 始める，決める the hearts of their 青年 on 炎上. Thought and knowledge are natures in which apparatus and pretension avail nothing. Gowns, and pecuniary 創立／基礎s, though of towns of gold, can never countervail the least 宣告，判決 or syllable of wit. Forget this, and our American colleges will recede in their public importance, whilst they grow richer every year.

III. There goes in the world a notion, that the scholar should be a recluse, a valetudinarian, - as unfit for any handiwork or public labor, as a penknife for an axe. The いわゆる ’practical men’ sneer at 思索的な men, as if, because they 推測する or see,  they could do nothing. I have heard it said that the clergy, - who are always, more universally than any other class, the scholars of their day, - are 演説（する）／住所d as women; that the rough, spontaneous conversation of men they do not hear, but only a mincing and diluted speech. They are often 事実上 disfranchised; and, indeed, there are 支持するs for their celibacy. As far as this is true of the studious classes, it is not just and wise. 活動／戦闘 is with the scholar subordinate, but it is 必須の. Without it, he is not yet man. Without it, thought can never ripen into truth. Whilst the world hangs before the 注目する，もくろむ as a cloud of beauty, we cannot even see its beauty. Inaction is cowardice, but there can be no scholar without the heroic mind. The preamble of thought, the 移行 through which it passes from the unconscious to the conscious, is 活動／戦闘. Only so much do I know, as I have lived. 即時に we know whose words are 負担d with life, and whose not. The world, - this 影をつくる／尾行する of the soul, or other me,  lies wide around. Its attractions are the 重要なs which 打ち明ける my thoughts and make me 熟知させるd with myself. I run 熱望して into this resounding tumult. I しっかり掴む the 手渡すs of those next me, and take my place in the （犯罪の）一味 to 苦しむ and to work, taught by an instinct, that so shall the dumb abyss be 声の with speech. I pierce its order; I dissipate its 恐れる; I 配置する／処分する／したい気持ちにさせる of it within the 回路・連盟 of my 拡大するing life. So much only of life as I know by experience, so much of the wilderness have I vanquished and 工場／植物d, or so far have I 延長するd my 存在, my dominion. I do not see how any man can afford, for the sake of his 神経s and his nap, to spare any 活動／戦闘 in which he can partake. It is pearls and rubies to his discourse. Drudgery, calamity, exasperation, want, are instructers in eloquence and 知恵. The true scholar grudges every 適切な時期 of 活動／戦闘 past by, as a loss of 力／強力にする. It is the raw 構成要素 out of which the intellect moulds her splendid 製品s. A strange 過程 too, this, by which experience is 変えるd into thought, as a mulberry leaf is 変えるd into satin. The 製造（する） goes 今後 at all hours. The 活動／戦闘s and events of our childhood and 青年, are now 事柄s of calmest 観察. They 嘘（をつく） like fair pictures in the 空気／公表する. Not so with our 最近の 活動／戦闘s, - with the 商売／仕事 which we now have in 手渡す. On this we are やめる unable to 推測する. Our affections as yet 循環させる through it. We no more feel or know it, than we feel the feet, or the 手渡す, or the brain of our 団体／死体. The new 行為 is yet a part of life, - remains for a time immersed in our unconscious life. In some contemplative hour, it detaches itself from the life like a 熟した fruit, to become a thought of the mind. 即時に, it is raised, transfigured; the corruptible has put on incorruption. Henceforth it is an 反対する of beauty, however base its origin and 近隣. 観察する, too, the impossibility of antedating this 行為／法令／行動する. In its grub 明言する／公表する, it cannot 飛行機で行く, it cannot 向こうずね, it is a dull grub. But suddenly, without 観察, the selfsame thing unfurls beautiful wings, and is an angel of 知恵. So is there no fact, no event, in our 私的な history, which shall not, sooner or later, lose its adhesive, inert form, and astonish us by 急に上がるing from our 団体／死体 into the empyrean. Cradle and 幼少／幼藍期, school and playground, the 恐れる of boys, and dogs, and ferules, the love of little maids and berries, and many another fact that once filled the whole sky, are gone already; friend and 親族, profession and party, town and country, nation and world, must also 急に上がる and sing. Of course, he who has put 前へ／外へ his total strength in fit 活動／戦闘s, has the richest return of 知恵. I will not shut myself out of this globe of 活動／戦闘, and 移植（する） an oak into a flower-マリファナ, there to hunger and pine; nor 信用 the 歳入 of some 選び出す／独身 faculty, and exhaust one vein of thought, much like those Savoyards, who, getting their 暮らし by carving shepherds, shepherdesses, and smoking Dutchmen, for all Europe, went out one day to the mountain to find 在庫／株, and discovered that they had whittled up the last of their pine-trees. Authors we have, in numbers, who have written out their vein, and who, moved by a commendable prudence, sail for Greece or パレスチナ, follow the trapper into the prairie, or ramble 一連の会議、交渉／完成する Algiers, to 補充する their merchantable 在庫／株. If it were only for a vocabulary, the scholar would be covetous of 活動／戦闘. Life is our dictionary. Years are 井戸／弁護士席 spent in country labors; in town, - in the insight into 貿易（する）s and 製造（する）s; in frank intercourse with many men and women; in science; in art; to the one end of mastering in all their facts a language by which to illustrate and 具体的に表現する our perceptions. I learn すぐに from any （衆議院の）議長 how much he has already lived, through the poverty or the splendor of his speech. Life lies behind us as the quarry from whence we get tiles and copestones for the masonry of to-day. This is the way to learn grammar. Colleges and 調書をとる／予約するs only copy the language which the field and the work-yard made. But the final value of 活動／戦闘, like that of 調書をとる／予約するs, and better than 調書をとる／予約するs, is, that it is a 資源. That 広大な／多数の／重要な 原則 of Undulation in nature, that shows itself in the 奮起させるing and 満了する／死ぬing of the breath; in 願望（する） and satiety; in the ebb and flow of the sea; in day and night; in heat and 冷淡な; and as yet more 深く，強烈に ingrained in every 原子 and every fluid, is known to us under the 指名する of Polarity, - these ”fits of 平易な 伝達／伝染 and reflection,” as Newton called them, are the 法律 of nature because they are the 法律 of spirit. The mind now thinks; now 行為／法令／行動するs; and each fit 再生するs the other. When the artist has exhausted his 構成要素s, when the fancy no longer paints, when thoughts are no longer apprehended, and 調書をとる／予約するs are a weariness, - he has always the 資源 to live.  Character is higher than intellect. Thinking is the 機能（する）／行事. Living is the functionary. The stream 退却／保養地s to its source. A 広大な／多数の／重要な soul will be strong to live, 同様に as strong to think. Does he 欠如（する） 組織／臓器 or medium to impart his truths? He can still 落ちる 支援する on this elemental 軍隊 of living them. This is a total 行為／法令／行動する. Thinking is a 部分的な／不平等な 行為／法令／行動する. Let the grandeur of 司法（官） 向こうずね in his 事件／事情／状勢s. Let the beauty of affection 元気づける his lowly roof. Those ’far from fame,’ who dwell and 行為／法令／行動する with him, will feel the 軍隊 of his 憲法 in the doings and passages of the day better than it can be 手段d by any public and designed 陳列する，発揮する. Time shall teach him, that the scholar loses no hour which the man lives. Herein he 広げるs the sacred germ of his instinct, 審査するd from 影響（力）. What is lost in seemliness is 伸び（る）d in strength. Not out of those, on whom systems of education have exhausted their culture, comes the helpful 巨大（な） to destroy the old or to build the new, but out of unhandselled savage nature, out of terrible Druids and Berserkirs, come at last Alfred and Shakspeare. I hear therefore with joy whatever is beginning to be said of the dignity and necessity of labor to every 国民. There is virtue yet in the 売春婦 and the spade, for learned 同様に as for unlearned 手渡すs. And labor is everywhere welcome; always we are 招待するd to work; only be this 制限 観察するd, that a man shall not for the sake of wider activity sacrifice any opinion to the popular judgments and 方式s of 活動／戦闘. I have now spoken of the education of the scholar by nature, by 調書をとる／予約するs, and by 活動／戦闘. It remains to say somewhat of his 義務s. They are such as become Man Thinking. They may all be 構成するd in self-信用. The office of the scholar is to 元気づける, to raise, and to guide men by showing them facts まっただ中に 外見s. He plies the slow, unhonored, and 未払いの 仕事 of 観察. Flamsteed and Herschel, in their glazed 観測所s, may 目録 the 星／主役にするs with the 賞賛する of all men, and, the results 存在 splendid and useful, 栄誉（を受ける） is sure. But he, in his 私的な 観測所, 目録ing obscure and nebulous 星／主役にするs of the human mind, which as yet no man has thought of as such, - watching days and months, いつかs, for a few facts; 訂正するing still his old 記録，記録的な／記録するs; - must 放棄する 陳列する，発揮する and 即座の fame. In the long period of his 準備, he must betray often an ignorance and shiftlessness in popular arts, incurring the disdain of the able who shoulder him aside. Long he must stammer in his speech; often forego the living for the dead. Worse yet, he must 受託する, - how often! poverty and 孤独. For the 緩和する and 楽しみ of treading the old road, 受託するing the fashions, the education, the 宗教 of society, he takes the cross of making his own, and, of course, the self-告訴，告発, the faint heart, the たびたび（訪れる） 不確定 and loss of time, which are the nettles and 絡まるing vines in the way of the self-relying and self-directed; and the 明言する／公表する of 事実上の 敵意 in which he seems to stand to society, and 特に to educated society. For all this loss and 軽蔑（する）, what 相殺する? He is to find なぐさみ in 演習ing the highest 機能（する）／行事s of human nature. He is one, who raises himself from 私的な considerations, and breathes and lives on public and illustrious thoughts. He is the world’s 注目する，もくろむ. He is the world’s heart. He is to resist the vulgar 繁栄 that retrogrades ever to 野蛮／未開, by 保存するing and communicating heroic 感情s, noble biographies, melodious 詩（を作る）, and the 結論s of history. どれでも oracles the human heart, in all 緊急s, in all solemn hours, has uttered as its commentary on the world of 活動／戦闘s, - these he shall receive and impart. And どれでも new 判決 推論する／理由 from her inviolable seat pronounces on the passing men and events of to-day, - this he shall hear and promulgate. These 存在 his 機能（する）／行事s, it becomes him to feel all 信用／信任 in himself, and to defer never to the popular cry. He and he only knows the world. The world of any moment is the merest 外見. Some 広大な／多数の／重要な decorum, some fetish of a 政府, some ephemeral 貿易（する）, or war, or man, is cried up by half mankind and cried 負かす／撃墜する by the other half, as if all depended on this particular up or 負かす／撃墜する. The 半端物s are that the whole question is not 価値（がある） the poorest thought which the scholar has lost in listening to the 論争. Let him not やめる his belief that a popgun is a popgun, though the 古代の and honorable of the earth 断言する it to be the 割れ目 of doom. In silence, in steadiness, in 厳しい abstraction, let him 持つ／拘留する by himself; 追加する 観察 to 観察, 患者 of neglect, 患者 of reproach; and 企て，努力，提案 his own time, - happy enough, if he can 満足させる himself alone, that this day he has seen something truly. Success treads on every 権利 step. For the instinct is sure, that 誘発するs him to tell his brother what he thinks. He then learns, that in going 負かす／撃墜する into the secrets of his own mind, he has descended into the secrets of all minds. He learns that he who has mastered any 法律 in his 私的な thoughts, is master to that extent of all men whose language he speaks, and of all into whose language his own can be translated. The poet, in utter 孤独 remembering his spontaneous thoughts and 記録，記録的な／記録するing them, is 設立する to have 記録，記録的な／記録するd that, which men in （人が）群がるd cities find true for them also. The orator 不信s at first the fitness of his frank 自白s, - his want of knowledge of the persons he 演説（する）／住所s, - until he finds that he is the complement of his hearers; - that they drink his words because he fulfils for them their own nature; the deeper he dives into his privatest, secretest presentiment, to his wonder he finds, this is the most 許容できる, most public, and universally true. The people delight in it; the better part of every man feels, This is my music; this is myself. In self-信用, all the virtues are comprehended. 解放する／自由な should the scholar be, - 解放する／自由な and 勇敢に立ち向かう. 解放する／自由な even to the 鮮明度／定義 of freedom, ”without any hindrance that does not arise out of his own 憲法.” 勇敢に立ち向かう; for 恐れる is a thing, which a scholar by his very 機能（する）／行事 puts behind him. 恐れる always springs from ignorance. It is a shame to him if his tranquillity, まっただ中に dangerous times, arise from the presumption, that, like children and women, his is a 保護するd class; or if he 捜し出す a 一時的な peace by the 転換 of his thoughts from politics or 悩ますd questions, hiding his 長，率いる like an ostrich in the flowering bushes, peeping into microscopes, and turning rhymes, as a boy whistles to keep his courage up. So is the danger a danger still; so is the 恐れる worse. Manlike let him turn and 直面する it. Let him look into its 注目する，もくろむ and search its nature, 検査／視察する its origin, - see the whelping of this lion, - which lies no 広大な／多数の／重要な way 支援する; he will then find in himself a perfect comprehension of its nature and extent; he will have made his 手渡すs 会合，会う on the other 味方する, and can henceforth 反抗する it, and pass on superior. The world is his, who can see through its pretension. What deafness, what 石／投石する-blind custom, what overgrown error you behold, is there only by sufferance, - by your sufferance. See it to be a 嘘（をつく）, and you have already dealt it its mortal blow.

Yes, we are the cowed, - we the trustless. It is a mischievous notion that we are come late into nature; that the world was finished a long time ago. As the world was plastic and fluid in the 手渡すs of God, so it is ever to so much of his せいにするs as we bring to it. To ignorance and sin, it is flint. They adapt themselves to it as they may; but in 割合 as a man has any thing in him divine, the firmament flows before him and takes his signet and form. Not he is 広大な／多数の／重要な who can alter 事柄, but he who can alter my 明言する／公表する of mind. They are the kings of the world who give the color of their 現在の thought to all nature and all art, and 説得する men by the cheerful serenity of their carrying the 事柄, that this thing which they do, is the apple which the ages have 願望（する）d to pluck, now at last 熟した, and 招待するing nations to the 収穫. The 広大な／多数の／重要な man makes the 広大な／多数の／重要な thing. Wherever Macdonald sits, there is the 長，率いる of the （米）棚上げする／（英）提議する. Linnaeus makes botany the most alluring of 熟考する／考慮するs, and 勝利，勝つs it from the 農業者 and the herb-woman; Davy, chemistry; and Cuvier, 化石s. The day is always his, who 作品 in it with serenity and 広大な／多数の／重要な 目的（とする）s. The 安定性のない 見積（る）s of men （人が）群がる to him whose mind is filled with a truth, as the heaped waves of the 大西洋 follow the moon.

For this self-信用, the 推論する／理由 is deeper than can be fathomed, - darker than can be enlightened. I might not carry with me the feeling of my audience in 明言する／公表するing my own belief. But I have already shown the ground of my hope, in adverting to the doctrine that man is one. I believe man has been wronged; he has wronged himself. He has almost lost the light, that can lead him 支援する to his prerogatives. Men are become of no account. Men in history, men in the world of to-day are bugs, are spawn, and are called ’the 集まり’ and ’the herd.’ In a century, in a millennium, one or two men; that is to say, - one or two approximations to the 権利 明言する／公表する of every man. All the 残り／休憩（する） behold in the hero or the poet their own green and 天然のまま 存在, - ripened; yes, and are content to be いっそう少なく, so that  may 達成する to its 十分な stature. What a 証言, - 十分な of grandeur, 十分な of pity, is borne to the 需要・要求するs of his own nature, by the poor clansman, the poor 同志／支持者, who rejoices in the glory of his 長，指導者. The poor and the low find some 修正するs to their 巨大な moral capacity, for their acquiescence in a political and social inferiority. They are content to be 小衝突d like 飛行機で行くs from the path of a 広大な／多数の／重要な person, so that 司法（官） shall be done by him to that ありふれた nature which it is the dearest 願望（する） of all to see 大きくするd and glorified. They sun themselves in the 広大な／多数の／重要な man’s light, and feel it to be their own element. They cast the dignity of man from their downtrod selves upon the shoulders of a hero, and will 死なせる／死ぬ to 追加する one 減少（する） of 血 to make that 広大な／多数の／重要な heart （警官の）巡回区域，受持ち区域, those 巨大（な） sinews 戦闘 and 征服する／打ち勝つ. He lives for us, and we live in him. Men such as they are, very 自然に 捜し出す money or 力／強力にする; and 力／強力にする because it is as good as money, - the ”spoils,” so called, ”of office.” And why not? for they aspire to the highest, and this, in their sleep-walking, they dream is highest. Wake them, and they shall やめる the 誤った good, and leap to the true, and leave 政府s to clerks and desks. This 革命 is to be wrought by the 漸進的な domestication of the idea of Culture. The main 企業 of the world for splendor, for extent, is the upbuilding of a man. Here are the 構成要素s strown along the ground. The 私的な life of one man shall be a more illustrious 君主国, - more formidable to its enemy, more 甘い and serene in its 影響（力） to its friend, than any kingdom in history. For a man, rightly 見解（をとる）d, comprehendeth the particular natures of all men. Each philosopher, each 妨げる／法廷，弁護士業d, each actor, has only done for me, as by a 委任する／代表, what one day I can do for myself. The 調書をとる／予約するs which once we valued more than the apple of the 注目する，もくろむ, we have やめる exhausted. What is that but 説, that we have come up with the point of 見解（をとる） which the 全世界の／万国共通の mind took through the 注目する，もくろむs of one scribe; we have been that man, and have passed on. First, one; then, another; we drain all cisterns, and, waxing greater by all these 供給（する）s, we crave a better and more abundant food. The man has never lived that can 料金d us ever. The human mind cannot be enshrined in a person, who shall 始める，決める a 障壁 on any one 味方する to this unbounded, unboundable empire. It is one central 解雇する／砲火／射撃, which, 炎上ing now out of the lips of Etna, lightens the capes of Sicily; and, now out of the throat of Vesuvius, illuminates the towers and vineyards of Naples. It is one light which beams out of a thousand 星／主役にするs. It is one soul which animates all men. But I have dwelt perhaps tediously upon this abstraction of the Scholar. I ought not to 延期する longer to 追加する what I have to say, of nearer 言及／関連 to the time and to this country. 歴史的に, there is thought to be a difference in the ideas which predominate over 連続する 時代s, and there are data for 場内取引員／株価 the genius of the Classic, of the Romantic, and now of the Reflective or Philosophical age. With the 見解（をとる）s I have intimated of the oneness or the 身元 of the mind through all individuals, I do not much dwell on these differences. In fact, I believe each individual passes through all three. The boy is a Greek; the 青年, romantic; the adult, reflective. I 否定する not, however, that a 革命 in the 主要な idea may be distinctly enough traced. Our age is bewailed as the age of Introversion. Must that needs be evil? We, it seems, are 批判的な; we are embarrassed with second thoughts; we cannot enjoy any thing for hankering to know whereof the 楽しみ consists; we are lined with 注目する，もくろむs; we see with our feet; the time is 感染させるd with Hamlet’s unhappiness, - ”Sicklied o’er with the pale cast of thought.” Is it so bad then? Sight is the last thing to be pitied. Would we be blind? Do we 恐れる lest we should outsee nature and God, and drink truth 乾燥した，日照りの? I look upon the discontent of the literary class, as a mere 告示 of the fact, that they find themselves not in the 明言する／公表する of mind of their fathers, and 悔いる the coming 明言する／公表する as untried; as a boy dreads the water before he has learned that he can swim. If there is any period one would 願望（する） to be born in, - is it not the age of 革命; when the old and the new stand 味方する by 味方する, and 収容する／認める of 存在 compared; when the energies of all men are searched by 恐れる and by hope; when the historic glories of the old, can be 補償するd by the rich 可能性s of the new 時代? This time, like all times, is a very good one, if we but know what to do with it. I read with joy some of the auspicious 調印するs of the coming days, as they 微光 already through poetry and art, through philosophy and science, through church and 明言する／公表する. One of these 調印するs is the fact, that the same movement which 影響d the elevation of what was called the lowest class in the 明言する／公表する, assumed in literature a very 示すd and as benign an 面. Instead of the sublime and beautiful; the 近づく, the low, the ありふれた, was 調査するd and poetized. That, which had been negligently trodden under foot by those who were harnessing and 準備／条項ing themselves for long 旅行s into far countries, is suddenly 設立する to be richer than all foreign parts. The literature of the poor, the feelings of the child, the philosophy of the street, the meaning of 世帯 life, are the topics of the time. It is a 広大な／多数の／重要な stride. It is a 調印する, - is it not? of new vigor, when the extremities are made active, when 現在のs of warm life run into the 手渡すs and the feet. I ask not for the 広大な／多数の／重要な, the remote, the romantic; what is doing in Italy or Arabia; what is Greek art, or Provencal minstrelsy; I embrace the ありふれた, I 調査する and sit at the feet of the familiar, the low. Give me insight into to-day, and you may have the antique and 未来 worlds. What would we really know the meaning of? The meal in the firkin; the milk in the pan; the ballad in the street; the news of the boat; the ちらりと見ること of the 注目する，もくろむ; the form and the gait of the 団体／死体; - show me the ultimate 推論する／理由 of these 事柄s; show me the sublime presence of the highest spiritual 原因（となる） lurking, as always it does lurk, in these 郊外s and extremities of nature; let me see every trifle bristling with the polarity that 範囲s it 即時に on an eternal 法律; and the shop, the plough, and the leger, referred to the like 原因（となる） by which light undulates and poets sing; - and the world lies no longer a dull miscellany and 板材-room, but has form and order; there is no trifle; there is no puzzle; but one design 部隊s and animates the farthest pinnacle and the lowest ざん壕. This idea has 奮起させるd the genius of Goldsmith, 燃やすs, Cowper, and, in a newer time, of Goethe, Wordsworth, and Carlyle. This idea they have 異なって followed and with さまざまな success. In contrast with their 令状ing, the style of ローマ法王, of Johnson, of Gibbon, looks 冷淡な and pedantic. This 令状ing is 血-warm. Man is surprised to find that things 近づく are not いっそう少なく beautiful and wondrous than things remote. The 近づく explains the far. The 減少（する） is a small ocean. A man is 関係のある to all nature. This perception of the 価値（がある） of the vulgar is 実りの多い／有益な in 発見s. Goethe, in this very thing the most modern of the moderns, has shown us, as 非，不，無 ever did, the genius of the 古代のs. There is one man of genius, who has done much for this philosophy of life, whose literary value has never yet been rightly 概算の; - I mean Emanuel Swedenborg. The most imaginative of men, yet 令状ing with the precision of a mathematician, he 努力するd to engraft a 純粋に philosophical 倫理学 on the popular Christianity of his time. Such an 試みる／企てる, of course, must have difficulty, which no genius could surmount. But he saw and showed the 関係 between nature and the affections of the soul. He pierced the emblematic or spiritual character of the 明白な, audible, 有形の world. 特に did his shade-loving muse hover over and 解釈する／通訳する the lower parts of nature; he showed the mysterious 社債 that 同盟（する）s moral evil to the foul 構成要素 forms, and has given in epical parables a theory of isanity, of beasts, of unclean and fearful things. Another 調印する of our times, also 示すd by an analogous political movement, is, the new importance given to the 選び出す／独身 person. Every thing that tends to 絶縁する the individual, - to surround him with 障壁s of natural 尊敬（する）・点, so that each man shall feel the world is his, and man shall 扱う／治療する with man as a 君主 明言する／公表する with a 君主 明言する／公表する; - tends to true union 同様に as greatness. ”I learned,” said the melancholy Pestalozzi, ”that no man in God’s wide earth is either willing or able to help any other man.” Help must come from the bosom alone. The scholar is that man who must （問題を）取り上げる into himself all the ability of the time, all the 出資／貢献s of the past, all the hopes of the 未来. He must be an university of knowledges. If there be one lesson more than another, which should pierce his ear, it is, The world is nothing, the man is all; in yourself is the 法律 of all nature, and you know not yet how a globule of 次第に損なう 上がるs; in yourself slumbers the whole of 推論する／理由; it is for you to know all, it is for you to dare all. Mr. 大統領 and Gentlemen, this 信用／信任 in the unsearched might of man belongs, by all 動機s, by all prophecy, by all 準備, to the American Scholar. We have listened too long to the courtly muses of Europe. The spirit of the American freeman is already 嫌疑者，容疑者／疑うd to be timid, imitative, tame. Public and 私的な avarice make the 空気／公表する we breathe 厚い and fat. The scholar is decent, indolent, complaisant. See already the 悲劇の consequence. The mind of this country, taught to 目的（とする） at low 反対するs, eats upon itself. There is no work for any but the decorous and the complaisant. Young men of the fairest 約束, who begin life upon our shores, inflated by the mountain 勝利，勝つd, 向こうずねd upon by all the 星／主役にするs of God, find the earth below not in unison with these, - but are 妨げるd from 活動／戦闘 by the disgust which the 原則s on which 商売／仕事 is managed 奮起させる, and turn drudges, or die of disgust, - some of them 自殺s. What is the 治療（薬）? They did not y et see, and thousands of young men as 希望に満ちた now （人が）群がるing to the 障壁s for the career, do not yet see, that, if the 選び出す／独身 man 工場／植物 himself indomitably on his instincts, and there がまんする, the 抱擁する world will come 一連の会議、交渉／完成する to him. Patience, - patience; - with the shades of all the good and 広大な／多数の／重要な for company; and for solace, the 視野 of your own infinite life; and for work, the 熟考する／考慮する and the communication of 原則s, the making those instincts 流布している, the 転換 of the world. Is it not the 長，指導者 不名誉 in the world, not to be an 部隊; - not to be reckoned one character; - not to 産する／生じる that peculiar fruit which each man was created to 耐える, but to be reckoned in the 甚だしい／１２ダース, in the hundred, or the thousand, of the party, the section, to which we belong; and our opinion 予報するd 地理学的に, as the north, or the south? Not so, brothers and friends, - please God, ours shall not be so. We will walk on our own feet; we will work with our own 手渡すs; we will speak our own minds. The 熟考する／考慮する of letters shall be no longer a 指名する for pity, for 疑問, and for sensual indulgence. The dread of man and the love of man shall be a 塀で囲む of defence and a 花冠 of joy around all. A nation of men will for the first time 存在する, because each believes himself 奮起させるd by the Divine Soul which also 奮起させるs all men.