ate
goodness, as it might be revealed to him in any phenomena of man,
Nature, or God. This distinction, tenuous, in spite of the
definite-sounding words, we like to believe has something peculiar to
Emerson in it. We like to feel that it superimposes the one that makes
all transcendentalism but an intellectual state, based on the theory of
innate ideas, the reality of thought and the necessity of its freedom.
For the philosophy of the religion, or whatever you will call it, of
the Concord Transcendentalists is at least, more than an intellectual
state--it has even some of the functions of the Puritan church--it is a
spiritual state in which both soul and mind can better conduct
themselves in this world, and also in the next--when the time comes.
The search of the Puritan was rather along the path of logic,
spiritualized, and the transcendentalist of reason, spiritualized--a
difference in a broad sense between objective and subjective
contemplation.

The dislike of inactivity, repose and barter, drives one to the
indefinite subjective. Emerson's lack of interest in permanence may
cause him to present a subjectivity harsher on the outside than is
essential. His very universalism occasionally seems a limitation.
Somewhere here may lie a weakness--real to some, apparent to others--a
weakness in so far as his relation becomes less vivid--to the many;
insofar as he over-disregards the personal unit in the universal. If
Genius is the most indebted, how much does it owe to those who would,
but do not easily ride with it? If there is a weakness here is it the
fault of substance or only of manner? If of the former, there is
organic error somewhere, and Emerson will become less and less valuable
to man. But this seems impossible, at least to us. Without considering
his manner or expression here (it forms the general subject of the
second section of this paper), let us ask if Emerson's substance needs
an affinity, a supplement or even a complement or a gangplank? And if
so, of what will it be composed?

Perhaps Emerson could not have risen to his own, if it had not been for
his Unitarian training and association with the churchmen emancipators.
"Christianity is founded on, and supposes the authority of, reason, and
cannot therefore oppose it, without subverting itself." ... "Its office
is to discern universal truths, great and eternal principles ... the
highest power of the soul." Thus preached Channing. Who knows but this
pulpi