A Black Forest Walden is a work of philosophical reflection, nature description, and sly humor. In brief chapters, or aphorisms, the American philosopher David Farrell Krell recounts his experiences in a cabin located in the mountains of southern Germany's Black Forest, where he has lived for several decades. Insofar as Krell compares his experiences with those of Henry David Thoreau, who serves as both inspiration and irritation, the book could be described as a critical commentary on Thoreau's Walden. Yet it equally reads as a rigorous yet playful and profoundly literary manifestation of where and how the mind wanders. Hence, the "Marlonbrando" of the subtitle is not the late actor but a feral cat who frequents the cabin and comes to be an important interlocutor, as if playing the role of analyst to the author. The subjects Krell treats are wide-ranging: the changing seasons, environmental issues, romantic love, parent-child relations, European versus American "values," higher education, artistic creativity, solitude, and the contrast between lifestyles in a quiet Black Forest village and in a noisy contemporary United States. Forty-one black-and-white photographs taken by the author accompany and enliven the text.
On the Duty of Civil Disobedience: This is Thoreau's classic protest against government's interference with individual liberty. One of the most famous essays ever written, it came to the attention of Gandhi and formed the basis for his passive resistance movement.
This book explores and interprets the myriad connections between two spiritual classics, Henry David Thoreau's Walden and the Bhagavad-Gita. Evidence shows that Thoreau took the Gita with him when he moved to Walden Pond, and the books have much in common, touching on ultimate ethical and metaphysical questions. Paul Friedrich looks at how each work speaks to fundamental problems of good and evil, self and cosmos, duty and passion, reality and illusion, political engagement and philosophical meditation, sensuous wildness and ascetic devotion. His examination moves through several stages, from an analysis of key symbols, such as the upside-down tree, to an exposition of social, ethical, and metaphysical values, to a consideration of the many sources of these syncretic works. This book should be of lively interest to those concerned with the origins of Indian and American thought, activism, and poetry.
Henry David Thoreau's Walden is a philosophical treatise that documents the author's experiences living alone in the woods for two years, two months, and two days. Through his observations of nature, human society, and his own self, Thoreau explores themes of individualism, self-reliance, and the importance of simplicity. In Walden, Thoreau argues that people should simplify their lives and focus on the essentials. He believes that living in harmony with nature and minimizing one's material possessions can lead to a more fulfilling life. Thoreau also critiques societal norms and institutions, such as the government and the education system, which he believes stifle creativity and individual thought. Thoreau's writing style in Walden is poetic and reflective, often blurring the line between fact and fiction. He uses his experiences in the woods as a lens through which to examine deeper philosophical questions, such as the meaning of life and the role of the individual in society. In On the Duty of Civil Disobedience, Henry David Thoreau argues that individuals have a moral obligation to resist unjust laws and government actions through nonviolent means. Thoreau's ideas about civil disobedience were influential in the movements for civil rights and social justice in the 20th century. Thoreau believes that individuals should not blindly obey the law, but instead use their own judgement to determine what is right and wrong. He argues that a person's conscience should take precedence over the law, and that disobedience can be a powerful tool for effecting change. Thoreau's essay is particularly critical of the United States government and its actions, including the Mexican-American War and the institution of slavery. He argues that individuals have a duty to resist these injustices, even if it means breaking the law. Despite his advocacy for civil disobedience, Thoreau emphasizes the importance of nonviolence. He argues that violence only begets more violence, and that peaceful resistance can be more effective in creating lasting change. On the Duty of Civil Disobedience is a powerful statement about the importance of individual conscience and the need to resist injustice. Thoreau's ideas about civil disobedience continue to inspire activists and advocates for social justice today.
Created and edited by Justin Kestler and Ben Florman, SparkNotes Literature Guides provide analysis of (currently) 175 classic works of English and foreign language literature - novels, biographies, plays and poetry - that most commonly appear on examination syllabuses. These books provide the insights that today's students need to know.
In 1845 Henry David Thoreau left his pencil-manufacturing business and began building a cabin on the shore of Walden Pond near Concord, Massachusetts. This lyrical yet practical-minded book is at once a record of the 26 months Thoreau spent in withdrawal from society - an account of the daily minutiae of building, planting, hunting, cooking, and, always, observing nature - and a declaration of independence from the oppressive mores of the world he left behind. Elegant, witty, and quietly searching, Walden remains the most persuasive American argument for simplicity of life clarity of conscience.When I wrote the following pages, or rather the bulk of them, I lived alone, in the woods, a mile from any neighbor, in a house which I had built myself, on the shore of Walden Pond, in Concord, Massachusetts, and earned my living by the labor of my hands only. I lived there two years and two months. At present I am a sojourner in civilized life again.I should not obtrude my affairs so much on the notice of my readers if very particular inquiries had not been made by my townsmen concerning my mode of life, which some would call impertinent, though they do not appear to me at all impertinent, but, considering the circumstances, very natural and pertinent. Some have asked what I got to eat; if I did not feel lonesome; if I was not afraid; and the like. Others have been curious to learn what portion of my income I devoted to charitable purposes; and some, who have large families, how many poor children I maintained. I will therefore ask those of my readers who feel no particular interest in me to pardon me if I undertake to answer some of these questions in this book. In most books, the I, or first person, is omitted; in this it will be retained; that, in respect to egotism, is the main difference. We commonly do not remember that it is, after all, always the first person that is speaking. I should not talk so much about myself if there were anybody else whom I knew as well. Unfortunately, I am confined to this theme by the narrowness of my experience. Moreover, I, on my side, require of every writer, first or last, a simple and sincere account of his own life, and not merely what he has heard of other men's lives; some such account as he would send to his kindred from a distant land; for if he has lived sincerely, it must have been in a distant land to me. Perhaps these pages are more particularly addressed to poor students. As for the rest of my readers, they will accept such portions as apply to them. I trust that none will stretch the seams in putting on the coat, for it may do good service to him whom it fits. I would fain say something, not so much concerning the Chinese and Sandwich Islanders as you who read these pages, who are said to live in New England; something about your condition, especially your outward condition or circumstances in this world, in this town, what it is, whether it is necessary that it be as bad as it is, whether it cannot be improved as well as not. I have travelled a good deal in Concord; and everywhere, in shops, and offices, and fields, the inhabitants have appeared to me to be doing penance in a thousand remarkable ways. What I have heard of Bramins sitting exposed to four fires and looking in the face of the sun; or hanging suspended, with their heads downward, over flames; or looking at the heavens over their shoulders "until it becomes impossible for them to resume their natural position, while from the twist of the neck nothing but liquids can pass into the stomach"; or dwelling, chained for life, at the foot of a tree; or measuring with their bodies, like caterpillars, the breadth of vast empires; or standing on one leg on the tops of pillars-even these forms of conscious penance are hardly more incredible and astonishing than the scenes which I daily witness.
