life without principle essay

Henry David Thoreau online

Life without principle.

by Henry D. Thoreau

This essay was derived from the lecture "What Shall It Profit?", which Thoreau first delivered on 6 December 1854, at Railroad Hall in Providence Rhode Island. He delivered it several times over the next two years, and edited it for publication before he died in 1862. It was first published in the October 1863 issue of The Atlantic Monthly ( Volume 12, Issue 71, pp. 484--495.) where it was given its modern title.

AT a lyceum, not long since, I felt that the lecturer had chosen a theme too foreign to himself, and so failed to interest me as much as he might have done. He described things not in or near to his heart, but toward his extremities and superficies. There was, in this sense, no truly central or centralizing thought in the lecture. I would have had him deal with his privatest experience, as the poet does. The greatest compliment that was ever paid me was when one asked me what I thought, and attended to my answer. I am surprised, as well as delighted, when this happens, it is such a rare use he would make of me, as if he were acquainted with the tool. Commonly, if men want anything of me, it is only to know how many acres I make of their land,—since I am a surveyor,—or, at most, what trivial news I have burdened myself with. They never will go to law for my meat; they prefer the shell. A man once came a considerable distance to ask me to lecture on Slavery; but on conversing with him, I found that he and his clique expected seven-eighths of the lecture to be theirs, and only one-eighth mine; so I declined. I take it for granted, when I am invited to lecture anywhere,—for I have had a little experience in that business,—that there is a desire to hear what I think on some subject, though I may be the greatest fool in the country,—and not that I should say pleasant things merely, or such as the audience will assent to; and I resolve, accordingly, that I will give them a strong dose of myself. They have sent for me, and engaged to pay for me, and I am determined that they shall have me, though I bore them beyond all precedent.

So now I would say something similar to you, my readers. Since you are my readers, and I have not been much of a traveller, I will not talk about people a thousand miles off, but come as near home as I can. As the time is short, I will leave out all the flattery, and retain all the criticism.

Let us consider the way in which we spend our lives.

This world is a place of business. What an infinite bustle! I am awaked almost every night by the panting of the locomotive. It interrupts my dreams. There is no sabbath. It would be glorious to see mankind at leisure for once. It is nothing but work, work, work. I cannot easily buy a blank-book to write thoughts in; they are commonly ruled for dollars and cents. An Irishman, seeing me making a minute in the fields, took it for granted that I was calculating my wages. If a man was tossed out of a window when an infant, and so made a cripple for life, or scared out of his wits by the Indians, it is regretted chiefly because he was thus incapacitated for—business! I think that there is nothing, not even crime, more opposed to poetry, to philosophy, ay, to life itself, than this incessant business.

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Exploring Henry David Thoreau’s Life Without Principle: A Literary Analysis

• Henry David Thoreau

Henry David Thoreau’s essay “Life Without Principle” is a thought-provoking piece that challenges the reader to consider the value of money and the pursuit of wealth. In this literary analysis, we will delve deeper into Thoreau’s ideas and explore the themes and motifs that make this essay a timeless work of literature. Through close examination of his writing style and use of rhetorical devices, we will gain a better understanding of Thoreau’s philosophy and how it can be applied to our modern lives.

Thoreau’s Concept of a Life Without Principle

Thoreau’s concept of a life without principle is a thought-provoking idea that challenges the traditional notions of morality and ethics. In his essay “Life Without Principle,” Thoreau argues that individuals should live their lives based on their own principles and values, rather than conforming to societal norms and expectations. He believes that people should prioritize their own personal growth and development, rather than pursuing material wealth and success at the expense of their own happiness and well-being. Thoreau’s philosophy encourages individuals to live deliberately and authentically, and to question the status quo in order to create a more meaningful and fulfilling life.

Thoreau’s Critique of Society and Materialism

Henry David Thoreau was a prominent American philosopher, writer, and naturalist who lived in the 19th century. He is best known for his book Walden, which chronicles his two-year stay in a cabin in the woods near Walden Pond. Thoreau’s writings are characterized by his critique of society and materialism, which he believed were corrupting forces that prevented individuals from living a meaningful life.

Thoreau believed that society was too focused on material possessions and that people were becoming increasingly disconnected from nature. He saw this as a problem because he believed that nature was essential for human well-being. Thoreau believed that people needed to spend more time in nature and less time pursuing material possessions.

Thoreau’s critique of society and materialism was also reflected in his views on work. He believed that people should only work as much as they needed to in order to sustain themselves. He saw work as a means to an end, not an end in itself. Thoreau believed that people should focus on living a simple life and pursuing their passions, rather than working long hours to accumulate wealth.

Thoreau’s critique of society and materialism was not just a philosophical idea. He lived his life according to these principles. He spent two years living in a cabin in the woods, growing his own food and living a simple life. Thoreau’s writings and his life are a testament to the power of living a simple life and the importance of nature in human well-being.

In conclusion, Thoreau’s critique of society and materialism is an important part of his legacy. He believed that society was becoming too focused on material possessions and that people were losing touch with nature. Thoreau’s writings and his life are a reminder of the importance of living a simple life and the power of nature in human well-being.

The Importance of Self-Reliance in Thoreau’s Philosophy

One of the key themes in Henry David Thoreau’s philosophy is the importance of self-reliance. Thoreau believed that individuals should rely on themselves rather than on society or external sources for their well-being and happiness. He argued that too often people conform to societal norms and expectations, sacrificing their own individuality and freedom in the process. Thoreau believed that true happiness and fulfillment could only be achieved by living a life of self-reliance, where individuals take responsibility for their own lives and make their own decisions. This philosophy is evident in Thoreau’s own life, as he famously lived alone in a cabin in the woods for two years, relying on his own skills and resources to survive. Thoreau’s emphasis on self-reliance continues to be relevant today, as individuals are often pressured to conform to societal expectations and norms, rather than pursuing their own unique paths.

Thoreau’s Views on Government and Civil Disobedience

Henry David Thoreau was a prominent American philosopher, writer, and naturalist who lived in the 19th century. He is best known for his book “Walden,” which chronicles his two-year stay in a cabin in the woods near Walden Pond. However, Thoreau was also a vocal critic of the government and its policies, and he believed in the power of civil disobedience to effect change.

Thoreau’s views on government were shaped by his belief in individual freedom and self-reliance. He believed that the government should not interfere with the lives of its citizens, and that people should be free to live as they choose. Thoreau was particularly critical of the government’s policies on slavery and the Mexican-American War, which he saw as unjust and immoral.

Thoreau’s belief in civil disobedience was rooted in his belief in the power of the individual to effect change. He believed that people had a moral obligation to disobey unjust laws and to resist the government’s attempts to control their lives. Thoreau famously refused to pay his poll tax as a protest against the government’s support of slavery, and he spent a night in jail as a result.

Thoreau’s views on government and civil disobedience continue to be influential today. His ideas have inspired many social and political movements, including the civil rights movement and the anti-war movement. Thoreau’s belief in the power of the individual to effect change is a reminder that we all have a responsibility to stand up for what we believe in and to resist injustice wherever we see it.

The Role of Nature in Thoreau’s Life Without Principle

Nature played a significant role in Henry David Thoreau’s Life Without Principle. Thoreau believed that nature was the ultimate teacher and that it held the key to living a fulfilling life. He spent much of his time in the woods, observing the natural world and drawing inspiration from it. Thoreau believed that by living in harmony with nature, one could achieve a sense of inner peace and contentment. In Life Without Principle, Thoreau writes, “Let us spend one day as deliberately as Nature, and not be thrown off the track by every nutshell and mosquito’s wing that falls on the rails.” This quote highlights Thoreau’s belief that we should take cues from nature and live our lives with purpose and intention. Overall, Thoreau’s deep connection to nature is a central theme in Life Without Principle and serves as a guiding principle for how we should live our lives.

Thoreau’s Relationship with Transcendentalism

Henry David Thoreau is often associated with the Transcendentalist movement, which emerged in the mid-19th century as a response to the industrialization and materialism of American society. Transcendentalists believed in the inherent goodness of humanity and nature, and sought to transcend the limitations of the physical world through spiritual and philosophical exploration. Thoreau’s writings, particularly his most famous work Walden, reflect many of the key tenets of Transcendentalism, including a reverence for nature, a rejection of materialism, and a belief in the importance of individualism and self-reliance. However, Thoreau’s relationship with Transcendentalism was complex and often conflicted. While he was deeply influenced by the movement and counted many of its leading figures among his friends and mentors, he also maintained a critical distance from its more idealistic and utopian aspects. Thoreau’s commitment to social and political reform, as well as his skepticism of organized religion and institutional authority, set him apart from many of his Transcendentalist peers and made him a unique and influential voice in American literature and culture.

Thoreau’s Literary Style and Techniques in Life Without Principle

Thoreau’s literary style and techniques in “Life Without Principle” are reflective of his overall philosophy of simplicity and self-reliance. Throughout the essay, Thoreau employs a variety of rhetorical devices, including repetition, metaphor, and irony, to convey his message about the dangers of living a life solely focused on material gain.

One of the most prominent techniques Thoreau uses is repetition. He repeats the phrase “life without principle” throughout the essay, emphasizing the importance of living a life guided by moral values rather than financial gain. This repetition also serves to create a sense of urgency and importance, urging readers to consider the consequences of their own actions and choices.

Thoreau also employs metaphor to illustrate his points. For example, he compares the pursuit of wealth to a game of chess, where the player becomes so focused on winning that they lose sight of the bigger picture. This metaphor highlights the idea that the pursuit of wealth can be all-consuming, leading individuals to neglect other important aspects of their lives.

Finally, Thoreau uses irony to critique the societal values of his time. He notes that individuals are often praised for their financial success, even if it comes at the expense of their moral principles. This irony highlights the flawed priorities of society and encourages readers to reevaluate their own values and priorities.

Overall, Thoreau’s literary style and techniques in “Life Without Principle” serve to convey his message about the importance of living a principled life and the dangers of prioritizing material gain over moral values.

Thoreau’s Influence on American Literature and Philosophy

Henry David Thoreau’s impact on American literature and philosophy cannot be overstated. His works, including Walden and Civil Disobedience, have inspired generations of writers and thinkers to question the status quo and seek a simpler, more meaningful existence. Thoreau’s emphasis on self-reliance, individualism, and the importance of nature have become central themes in American literature and philosophy. His ideas about civil disobedience and nonviolent resistance have influenced social and political movements around the world. Thoreau’s legacy continues to shape the way we think about ourselves and our place in the world.

The Relevance of Thoreau’s Life Without Principle Today

Thoreau’s Life Without Principle may have been written over 150 years ago, but its relevance today cannot be overstated. In a world where materialism and consumerism are rampant, Thoreau’s call for a life of simplicity and self-reliance is more important than ever. His critique of the capitalist system and the pursuit of wealth at the expense of one’s own values and principles is still relevant today. Thoreau’s emphasis on the importance of living a life of purpose and meaning, rather than one driven by societal expectations, is a message that resonates with many people today. In a time where the world is facing numerous challenges, from climate change to social inequality, Thoreau’s message of individual responsibility and action is more important than ever.

Thoreau’s Personal Life and Experiences that Shaped His Philosophy

Henry David Thoreau’s personal life and experiences played a significant role in shaping his philosophy. Thoreau was born in Concord, Massachusetts, in 1817, and grew up in a family that valued education and intellectual pursuits. He attended Harvard University, where he studied philosophy and literature, and later worked as a teacher and a surveyor. However, Thoreau’s life took a turn when he met Ralph Waldo Emerson, a prominent philosopher and writer, who became his mentor and friend. Emerson introduced Thoreau to the Transcendentalist movement, which emphasized the importance of individualism, self-reliance, and the natural world. Thoreau was deeply influenced by these ideas and began to develop his own philosophy, which he expressed in his writings and his life. Thoreau’s experiences also shaped his philosophy. He spent two years living in a cabin near Walden Pond, where he wrote his most famous work, Walden, or Life in the Woods. During this time, Thoreau lived a simple and self-sufficient life, growing his own food, and spending his days in contemplation and observation of nature. Thoreau’s experiences in nature and his commitment to living a simple life without material possessions influenced his philosophy of simplicity, self-reliance, and the importance of living in harmony with nature. Thoreau’s personal life and experiences were integral to his philosophy, and his writings continue to inspire and influence readers today.

Thoreau’s Views on Education and Learning

Thoreau’s views on education and learning were unconventional for his time. He believed that education should not be limited to the classroom and textbooks, but rather should be a lifelong pursuit of knowledge and self-discovery. Thoreau was critical of the traditional education system, which he believed stifled creativity and individuality. He argued that students should be encouraged to think for themselves and pursue their own interests, rather than being forced to conform to a standardized curriculum. Thoreau also believed that learning should be experiential, and that students should be encouraged to explore the natural world and learn from their own observations and experiences. Overall, Thoreau’s views on education and learning were rooted in his belief in the importance of individual freedom and self-reliance.

The Role of Ethics and Morality in Thoreau’s Life Without Principle

Thoreau’s Life Without Principle is a thought-provoking essay that delves into the importance of ethics and morality in our lives. Throughout the essay, Thoreau argues that living a life without principle is not only detrimental to oneself but also to society as a whole. He believes that individuals should have a set of moral principles that guide their actions and decisions, and that these principles should be based on reason and conscience rather than societal norms or expectations.

Thoreau’s emphasis on ethics and morality is evident in his critique of the financial industry, which he sees as corrupt and immoral. He argues that the pursuit of wealth and material possessions has become the primary goal of many individuals, and that this has led to a society that is focused on superficial values rather than on what is truly important. Thoreau believes that individuals should prioritize their moral principles over their desire for wealth and success, and that this will lead to a more fulfilling and meaningful life.

Overall, Thoreau’s Life Without Principle highlights the importance of ethics and morality in our lives. He argues that individuals should strive to live according to their principles, even if this means going against societal norms or expectations. By doing so, we can create a more just and equitable society that is based on reason and conscience rather than on greed and self-interest.

Thoreau’s Views on Work and Labor

Thoreau’s views on work and labor were shaped by his belief in the importance of individual freedom and self-reliance. He saw work as a means to an end, rather than an end in itself, and believed that people should only work as much as necessary to meet their basic needs. Thoreau was critical of the industrialization and commercialization of society, which he saw as leading to a loss of individuality and a focus on material possessions. He believed that people should be free to pursue their own interests and passions, rather than being forced to work in order to support themselves. Thoreau’s views on work and labor continue to be influential today, particularly in the fields of environmentalism and social justice.

Thoreau’s Critique of Religion and Spirituality

Thoreau’s critique of religion and spirituality is a prominent theme in his essay “Life Without Principle.” He argues that organized religion and spirituality have become corrupted by materialism and conformity, and that true spirituality can only be found through individual experience and contemplation. Thoreau writes, “The church is a sort of hospital for men’s souls, and as full of quackery as the hospital for their bodies.” He believes that people should not blindly follow religious doctrines, but instead should question and explore their own beliefs. Thoreau’s critique of religion and spirituality reflects his belief in the importance of individualism and self-reliance, and his rejection of societal norms and conventions.

Thoreau’s Views on Gender and Feminism

Henry David Thoreau was a writer and philosopher who lived in the 19th century. He is best known for his book Walden, which is a reflection on his experience living in a cabin in the woods for two years. Thoreau was also a strong advocate for social justice and equality, and his views on gender and feminism were ahead of his time.

Thoreau believed that women should have the same rights and opportunities as men. He was critical of the traditional gender roles that were prevalent in his society, and he believed that women were just as capable as men in all areas of life. Thoreau also believed that women should have the right to vote, which was a controversial idea at the time.

Thoreau’s views on gender and feminism were influenced by his relationship with the women in his life. He had a close relationship with his mother and sisters, and he respected their intelligence and abilities. Thoreau also had a close friendship with the writer and feminist Margaret Fuller, who he admired for her intellect and independence.

Thoreau’s views on gender and feminism were not always popular during his lifetime, but they have had a lasting impact on the feminist movement. His belief in the equality of men and women helped to pave the way for the women’s suffrage movement, and his writings continue to inspire feminists today.

In conclusion, Thoreau’s views on gender and feminism were ahead of his time. He believed in the equality of men and women and was critical of traditional gender roles. Thoreau’s writings continue to inspire feminists today, and his legacy as a social justice advocate lives on.

Thoreau’s Views on Race and Slavery

Thoreau’s views on race and slavery were complex and evolving throughout his life. He was a vocal critic of slavery and believed that it was a moral wrong that needed to be abolished. However, his views on race were not always consistent with his anti-slavery stance. Thoreau believed in the inherent superiority of the white race and saw African Americans as inferior. He also believed that they should not be given the same rights and opportunities as white people. These views were not uncommon for his time, but they do raise questions about the extent of Thoreau’s commitment to social justice and equality. Despite these contradictions, Thoreau’s writings on slavery and civil disobedience continue to inspire activists and thinkers today.

Thoreau’s Relationship with Ralph Waldo Emerson

Thoreau’s relationship with Ralph Waldo Emerson was a significant influence on his life and work. Emerson was a mentor and friend to Thoreau, and their relationship was based on mutual respect and admiration. Thoreau was deeply influenced by Emerson’s ideas about self-reliance, individualism, and the importance of nature. In fact, Thoreau’s decision to live at Walden Pond was partly inspired by Emerson’s essay “Nature.” However, Thoreau was not simply a disciple of Emerson’s; he also challenged and critiqued some of Emerson’s ideas. For example, Thoreau was critical of Emerson’s emphasis on the importance of society and social connections, arguing that individuals should prioritize their own inner lives and personal growth. Despite these differences, Thoreau and Emerson remained close throughout their lives, and their intellectual and personal connection was a crucial part of Thoreau’s development as a writer and thinker.

Thoreau’s Views on Art and Aesthetics

Thoreau’s views on art and aesthetics were deeply rooted in his philosophy of simplicity and naturalism. He believed that true art should reflect the beauty and harmony of nature, and that the artist’s role was to capture and convey this essence through their work. Thoreau was critical of art that was overly ornate or artificial, seeing it as a reflection of the excess and superficiality of modern society. He believed that art should be a reflection of the artist’s innermost thoughts and feelings, and that it should inspire others to connect with nature and live a more meaningful life. Thoreau’s own writing is a testament to his belief in the power of art to inspire and transform, and his works continue to be celebrated for their beauty, simplicity, and profound insights into the human experience.

Thoreau’s Legacy and Impact on American Culture

Henry David Thoreau’s impact on American culture is immeasurable. His ideas and writings have influenced generations of thinkers, writers, and activists. Thoreau’s emphasis on individualism, self-reliance, and nonconformity has become a cornerstone of American identity. His call for civil disobedience and resistance to unjust laws has inspired movements for social justice and political change. Thoreau’s legacy is not only literary but also political and cultural. His ideas continue to shape the way we think about ourselves and our society.

Life Without Principle

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Introduction

Henry David Thoreau (July 12, 1817 – May 6, 1862) was part of the Transcendentalist movement in the United States which objected to the social and cultural side effects of the industrial revolution, arguing that mass production had resulted in mass conformity of thought and the elevation of the mechanical over the natural or spiritual. Examples of Thoreau’s ideas for this movement include his essay, Civil Disobedience , and his writings in Walden emphasizing that the individual should retreat to and learn from nature. His fellow Transcendentalist and friend, Ralph Waldo Emerson was fascinated with Adam Smith  and his theory of spontaneous order—he wrote his dissertation on this subject. Thoreau also read Smith but was not as enamored of his work.

This essay was published posthumously. It was originally a lecture titled “What Shall it Profit?” Scholars report that at the end of his life when he wrote the lecture, Thoreau was studying nature and traveling.

Source: Henry David Thoreau, “Life Without Principle” The Atlantic Monthly, A Magazine of Literature, Art, and Politics . Boston: Ticknor and Fields.  XII  (LXXII): 484–495. October 1863. https://babel.hathitrust.org/cgi/pt?id=mdp.39015030142163&view=1usxp&seq=478 Accessed: January 30, 2020

. . . Let us consider the way in which we spend our lives.

This world is a place of business. What an infinite bustle! I am awaked almost every night by the panting of the locomotive. It interrupts my dreams. There is no sabbath. It would be glorious to see mankind at leisure for once. It is nothing but work, work, work. I cannot easily buy a blank-book to write thoughts in; they are commonly ruled for dollars and cents. An Irishman, seeing me making a minute in the fields, took it for granted that I was calculating my wages. If a man was tossed out of a window when an infant, and so made a cripple for life, or scared out of his wits by the Indians, it is regretted chiefly because he was thus incapacitated for—business! I think that there is nothing, not even crime, more opposed to poetry, to philosophy, ay, to life itself, than this incessant business.

If a man walk in the woods for love of them half of each day, he is in danger of being regarded as a loafer; but if he spends his whole day as a speculator, shearing off those woods and making earth bald before her time, he is esteemed an industrious and enterprising citizen. As if a town had no interest in its forests but to cut them down!

Most men would feel insulted, if it were proposed to employ them in throwing stones over a wall, and then in throwing them back, merely that they might earn their wages. But many are no more worthily employed now. For instance: just after sunrise, one summer morning, I noticed one of my neighbors walking beside his team, which was slowly drawing a heavy hewn stone swung under the axle, surrounded by an atmosphere of industry,—his day’s work begun—his brow commenced to sweat,—a reproach to all sluggards and idlers—pausing abreast the shoulders of his oxen, and half turning round with a flourish of his merciful whip, while they gained their length on him. And I thought, such is the labor which the American Congress exists to protect—honest, manly toil—honest as the day is long,—that makes his bread taste sweet, and keeps society sweet,—which all men respect and have consecrated; one of the sacred band, doing the needful, but irksome drudgery. Indeed, I felt a slight reproach, because I observed this from the window, and was not abroad and stirring about a similar business. The day went by, and at evening I passed the yard of another neighbor, who keeps many servants, and spends much money foolishly, while he adds nothing to the common stock, and there I saw the stone of the morning lying beside a whimsical structure intended to adorn this Lord Timothy Dexter’s premises, and the dignity forthwith departed from the teamster’s labor, in my eyes. In my opinion, the sun was made to light worthier toil than this. I may add, that his employer has since run off, in debt to a good part of the town, and, after passing through Chancery [1] , has settled somewhere else, there to become once more a patron of the arts.

The ways by which you may get money almost without exception lead downward. To have done anything by which you earned money merely is to have been truly idle or worse. If the laborer gets no more than the wages which his employer pays him, he is cheated, he cheats himself. If you would get money as a writer or lecturer, you must be popular, which is to go down perpendicularly. Those services which the community will most readily pay for it is most disagreeable to render. You are paid for being something less than a man. The State does not commonly reward a genius any more wisely. Even the poet-laureate would rather not have to celebrate the accidents of royalty. He must be bribed with a pipe of wine; and perhaps another poet is called away from his muse to gauge that very pipe. As for my own business, even that kind of surveying which I could do with most satisfaction my employers do not want. They would prefer that I should do my work coarsely and not too well, ay, not well enough. When I observe that there are different ways of surveying, my employer commonly asks which will give him the most land, not which is most correct. I once invented a rule for measuring cord-wood, and tried to introduce it in Boston; but the measurer there told me that the sellers did not wish to have their wood measured correctly,—that he was already too accurate for them, and therefore they commonly got their wood measured in Charlestown before crossing the bridge.

The aim of the laborer should be, not to get his living, to get “a good job,” but to perform well a certain work; and, even in a pecuniary sense, it would be economy for a town to pay its laborers so well that they would not feel that they were working for low ends, as for a livelihood merely, but for scientific, or even moral ends. Do not hire a man who does your work for money, but him who does it for love of it.

It is remarkable that there are few men so well employed, so much to their minds, but that a little money or fame would commonly buy them off from their present pursuit. I see advertisements for active young men, as if activity were the whole of a young man’s capital. Yet I have been surprised when one has with confidence proposed to me, a grown man, to embark in some enterprise of his, as if I had absolutely nothing to do, my life having been a complete failure hitherto. What a doubtful compliment this is to pay me! As if he had met me half-way across the ocean beating up against the wind, but bound nowhere, and proposed to me to go along with him! If I did, what do you think the underwriters would say? No, no! I am not without employment at this stage of the voyage. To tell the truth, I saw an advertisement for able-bodied seamen, when I was a boy, sauntering in my native port, and as soon as I came of age I embarked.

The community has no bribe that will tempt a wise man. You may raise money enough to tunnel a mountain, but you cannot raise money enough to hire a man who is minding his own business. An efficient and valuable man does what he can, whether the community pay him for it or not. The inefficient offer their inefficiency to the highest bidder, and are forever expecting to be put into office. One would suppose that they were rarely disappointed.

Perhaps I am more than usually jealous with respect to my freedom. I feel that my connection with and obligation to society are still very slight and transient. Those slight labors which afford me a livelihood, and by which it is allowed that I am to some extent serviceable to my contemporaries, are as yet commonly a pleasure to me, and I am not often reminded that they are a necessity. So far I am successful. But I foresee, that, if my wants should be much increased, the labor required to supply them would become a drudgery. If I should sell both my forenoons and afternoons to society, as most appear to do, I am sure, that, for me, there would be nothing left worth living for. I trust that I shall never thus sell my birthright for a mess of pottage. [2] I wish to suggest that a man may be very industrious, and yet not spend his time well. There is no more fatal blunderer than he who consumes the greater part of his life getting his living. All great enterprises are self-supporting. The poet, for instance, must sustain his body by his poetry, as a steam planing-mill feeds its boilers with the shavings it makes. You must get your living by loving. But as it is said of the merchants that ninety-seven in a hundred fail, so the life of men generally, tried by this standard, is a failure, and bankruptcy may be surely prophesied.

Merely to come into the world the heir of a fortune is not to be born, but to be still-born, rather. To be supported by the charity of friends, or a government pension,—provided you continue to breathe,—by whatever fine synonyms you describe these relations, is to go into the almshouse. On Sundays the poor debtor goes to church to take an account of stock, and finds, of course, that his outgoes have been greater than his income. In the Catholic Church, especially, they go into Chancery, make a clean confession, give up all, and think to start again. Thus men will lie on their backs, talking about the fall of man, and never make an effort to get up.

As for the comparative demand which men make on life, it is an important difference between two, that the one is satisfied with a level success, that his marks can all be hit by point-blank shots, but the other, however low and unsuccessful his life may be, constantly elevates his aim, though at a very slight angle to the horizon. I should much rather be the last man,—though, as the Orientals say, “Greatness doth not approach him who is forever looking down; and all those who are looking high are growing poor.”

It is remarkable that there is little or nothing to be remembered written on the subject of getting a living: how to make getting a living not merely honest and honorable, but altogether inviting and glorious; for if getting a living is not so, then living is not. One would think, from looking at literature, that this question had never disturbed a solitary individual’s musings. Is it that men are too much disgusted with their experience to speak of it? The lesson of value which money teaches, which the Author of the Universe has taken so much pains to teach us, we are inclined to skip altogether. As for the means of living, it is wonderful how indifferent men of all classes are about it, even reformers, so called,— whether they inherit, or earn, or steal it. I think that society has done nothing for us in this respect, or at least has undone what she has done. Cold and hunger seem more friendly to my nature than those methods which men have adopted and advise to ward them off.

The title wise is, for the most part, falsely applied. How can one be a wise man, if he does not know any better how to live than other men?—f he is only more cunning and intellectually subtle? Does Wisdom work in a tread-mill? or does she teach how to succeed by her example? Is there any such thing as wisdom not applied to life? Is she merely the miller who grinds the finest logic? It is pertinent to ask if Plato got his living in a better way or more successfully than his contemporaries,—or did he succumb to the difficulties of life like other men? Did he seem to prevail over some of them merely by indifference, or by assuming grand airs? or find it easier to live, because his aunt remembered him in her will? The ways in which most men get their living, that is, live, are mere makeshifts, and a shirking of the real business of life,—chiefly because they do not know, but partly because they do not mean, any better.

The rush to California, for instance, and the attitude, not merely of merchants, but of philosophers and prophets, so called, in relation to it, reflect the greatest disgrace on mankind. That so many are ready to live by luck, and so get the means of commanding the labor of others less lucky, without contributing any value to society! And that is called enterprise! I know of no more startling development of the immorality of trade, and all the common modes of getting a living. The philosophy and poetry and religion of such a mankind are not worth the dust of a puff-ball. The hog that gets his living by rooting, stirring up the soil so, would be ashamed of such company. If I could command the wealth of all the worlds by lifting my finger, I would not pay such a price for it. . . .

To speak impartially, the best men that I know are not serene, a world in themselves. For the most part, they dwell in forms, and flatter and study effect only more finely than the rest. We select granite for the underpinning of our houses and barns; we build fences of stone; but we do not ourselves rest on an underpinning of granitic truth, the lowest primitive rock. Our sills are rotten. What stuff is the man made of who is not coexistent in our thought with the purest and subtlest truth? I often accuse my finest acquaintances of an immense frivolity; for, while there are manners and compliments we do not meet, we do not teach one another the lessons of honesty and sincerity that the brutes do, or of steadiness and solidity that the rocks do. The fault is commonly mutual, however; for we do not habitually demand any more of each other. . . .

Just so hollow and ineffectual, for the most part, is our ordinary conversation. Surface meets surface. When our life ceases to be inward and private, conversation degenerates into mere gossip. We rarely meet a man who can tell us any news which he has not read in a newspaper, or been told by his neighbor; and, for the most part, the only difference between us and our fellow is, that he has seen the newspaper, or been out to tea, and we have not. In proportion as our inward life fails, we go more constantly and desperately to the post-office. You may depend on it, that the poor fellow who walks away with the greatest number of letters, proud of his extensive correspondence, has not heard from himself this long while.

I do not know but it is too much to read one newspaper a week. I have tried it recently, and for so long it seems to me that I have not dwelt in my native region. The sun, the clouds, the snow, the trees say not so much to me. You cannot serve two masters. It requires more than a day’s devotion to know and to possess the wealth of a day. . . .

All summer, and far into the autumn, perchance, you unconsciously went by the newspapers and the news, and now you find it was because the morning and the evening were full of news to you. Your walks were full of incidents. You attended, not to the affairs of Europe, but to your own affairs in Massachusetts fields. If you chance to live and move and have your being in that thin stratum in which the events that make the news transpire—thinner than the paper on which it is printed,—then these things will fill the world for you; but if you soar above or dive below that plane, you cannot remember nor be reminded of them. Really to see the sun rise or go down every day, so to relate ourselves to a universal fact, would preserve us sane forever. Nations! What are nations? Tartars, and Huns, and Chinamen! Like insects, they swarm. The historian strives in vain to make them memorable. It is for want of a man that there are so many men. It is individuals that populate the world. . . .

By all kinds of traps and sign-boards, threatening the extreme penalty of the divine law, exclude such trespassers from the only ground which can be sacred to you. It is so hard to forget what it is worse than useless to remember! If I am to be a thoroughfare, I prefer that it be of the mountain-brooks, the Parnassian [3] streams, and not the town-sewers. There is inspiration, that gossip which comes to the ear of the attentive mind from the courts of heaven. There is the profane and stale revelation of the bar-room and the police court. The same ear is fitted to receive both communications. Only the character of the hearer determines to which it shall be open, and to which closed. I believe that the mind can be permanently profaned by the habit of attending to trivial things, so that all our thoughts shall be tinged with triviality. Our very intellect shall be macadamized, as it were,—its foundation broken into fragments for the wheels of travel to roll over; and if you would know what will make the most durable pavement, surpassing rolled stones, spruce blocks, and asphaltum, you have only to look into some of our minds which have been subjected to this treatment so long.

If we have thus desecrated ourselves,—as who has not?—the remedy will be by wariness and devotion to reconsecrate ourselves, and make once more a fane of the mind. We should treat our minds, that is, ourselves, as innocent and ingenuous children, whose guardians we are, and be careful what objects and what subjects we thrust on their attention. Read not the Times. Read the Eternities…

America is said to be the arena on which the battle of freedom is to be fought; but surely it cannot be freedom in a merely political sense that is meant. Even if we grant that the American has freed himself from a political tyrant, he is still the slave of an economical and moral tyrant. Now that the republic—the res publica—has been settled, it is time to look after the res-privata,—the private state,—to see, as the Roman senate charged its consuls, “ne quid res−PRIVATA detrimenti caperet,” that the private state receive no detriment.

Do we call this the land of the free? What is it to be free from King George and continue the slaves of King Prejudice? What is it to be born free and not to live free? What is the value of any political freedom, but as a means to moral freedom? Is it a freedom to be slaves, or a freedom to be free, of which we boast? We are a nation of politicians, concerned about the outmost defenses only of freedom. It is our children’s children who may perchance be really free. We tax ourselves unjustly. There is a part of us which is not represented. It is taxation without representation. We quarter troops, we quarter fools and cattle of all sorts upon ourselves. We quarter our gross bodies on our poor souls, till the former eat up all the latter’s substance.

With respect to a true culture and manhood, we are essentially provincial still, not metropolitan,—mere Jonathans. [4] We are provincial, because we do not find at home our standards—because we do not worship truth, but the reflection of truth,—because we are warped and narrowed by an exclusive devotion to trade and commerce and manufactures and agriculture and the like, which are but means, and not the end. . . .

Government and legislation! these I thought were respectable professions. We have heard of heaven-born Numas, [5] Lycurguses, [6] and Solons, [7] in the history of the world, whose names at least may stand for ideal legislators; but think of legislating to regulate the breeding of slaves, or the exportation of tobacco! What have divine legislators to do with the exportation or the importation of tobacco? what humane ones with the breeding of slaves? Suppose you were to submit the question to any son of God,—and has He no children in the nineteenth century? is it a family which is extinct?—in what condition would you get it again? What shall a State like Virginia say for itself at the last day, in which these have been the principal, the staple productions? What ground is there for patriotism in such a State? I derive my facts from statistical tables which the States themselves have published.

A commerce that whitens every sea in quest of nuts and raisins, and makes slaves of its sailors for this purpose! I saw, the other day, a vessel which had been wrecked, and many lives lost, and her cargo of rags, juniper-berries, and bitter almonds were strewn along the shore. It seemed hardly worth the while to tempt the dangers of the sea between Leghorn and New York for the sake of a cargo of juniper-berries and bitter almonds. America sending to the Old World for her bitters! Is not the seabrine, is not shipwreck, bitter enough to make the cup of life go down here? Yet such, to a great extent, is our boasted commerce; and there are those who style themselves statesmen and philosophers who are so blind as to think that progress and civilization depend on precisely this kind of interchange and activity,—the activity of flies about a molasses-hogshead. Very well, observes one, if men were oysters. And very well, answer I, if men were mosquitoes.

Lieutenant Herndon, whom our government sent to explore the Amazon, and, it is said, to extend the area of slavery, observed that there was wanting there “an industrious and active population, who know what the comforts of life are, and who have artificial wants to draw out the great resources of the country.” But what are the “artificial wants” to be encouraged? Not the love of luxuries, like the tobacco and slaves of, I believe, his native Virginia, nor the ice and granite and other material wealth of our native New England; nor are “the great resources of a country” that fertility or barrenness of soil which produces these. The chief want, in every State that I have been into, was a high and earnest purpose in its inhabitants. This alone draws out “the great resources” of Nature, and at last taxes her beyond her resources; for man naturally dies out of her. When we want culture more than potatoes, and illumination more than sugar-plums, then the great resources of a world are taxed and drawn out, and the result, or staple production, is, not slaves, nor operatives, but men,—those rare fruits called heroes, saints, poets, philosophers, and redeemers.

In short, as a snow-drift is formed where there is a lull in the wind, so, one would say, where there is a lull of truth, an institution springs up. But the truth blows right on over it, nevertheless, and at length blows it down.

What is called politics is comparatively something so superficial and inhuman, that practically, I have never fairly recognized that it concerns me at all. The newspapers, I perceive, devote some of their columns specially to politics or government without charge; and this, one would say, is all that saves it; but, as I love literature, and, to some extent, the truth also, I never read those columns at any rate. I do not wish to blunt my sense of right so much. I have not got to answer for having read a single president’s message. A strange age of the world this, when empires, kingdoms, and republics come a-begging to a private man’s door, and utter their complaints at his elbow! I cannot take up a newspaper but I find that some wretched government or other, hard pushed, and on its last legs, is interceding with me, the reader, to vote for it,—more importunate than an Italian beggar; and if I have a mind to look at its certificate, made, perchance, by some benevolent merchant’s clerk, or the skipper that brought it over, for it cannot speak a word of English itself, I shall probably read of the eruption of some Vesuvius, [8] or the overflowing of some Po [9] , true or forged, which brought it into this condition. I do not hesitate, in such a case, to suggest work, or the almshouse; or why not keep its castle in silence, as I do commonly? The poor President, what with preserving his popularity and doing his duty, is completely bewildered. The newspapers are the ruling power. Any other government is reduced to a few marines at Fort Independence. If a man neglects to read the Daily Times, Government will go down on its knees to him, for this is the only treason in these days.

Those things which now most engage the attention of men, as politics and the daily routine, are, it is true, vital functions of human society, but should be unconsciously performed, like the corresponding functions of the physical body. They are infra-human, a kind of vegetation. I sometimes awake to a half-consciousness of them going on about me, as a man may become conscious of some of the processes of digestion in a morbid state, and so have the dyspepsia, as it is called. It is as if a thinker submitted himself to be rasped by the great gizzard of creation. Politics is, as it were, the gizzard of society, full of grit and gravel, and the two political parties are its two opposite halves,—sometimes split into quarters, it may be, which grind on each other. Not only individuals, but States, have thus a confirmed dyspepsia, which expresses itself, you can imagine by what sort of eloquence. Thus our life is not altogether a forgetting, but also, alas! to a great extent, a remembering, of that which we should never have been conscious of, certainly not in our waking hours. Why should we not meet, not always as dyspeptics, to tell our bad dreams, but sometimes as eupeptics, to congratulate each other on the ever-glorious morning? I do not make an exorbitant demand, surely. [10]

• 1. A court of equity in England.
• 2. Thoreau is referring to Genesis 25:29-34. Recall Smith’s use of the same passage in Document 10.
• 3. Refers to Mount Parnassus which was sacred to Apollo in Greek mythology.
• 4. A Jonathan is a slang term for a typical American.
• 5. Numa Pompilius (753–673 BC) is considered one of the founders of Rome, known especially for instituting religion. He ruled after Romulus, Rome’s first king.
• 6. Lycurgus (800-730 BC) was the law-giver for the Spartans, instituting many of the strict rules that made the Spartans superior fighters.
• 7. Solon (630-560 BC) was an Athenian statesman who helped fix many of Athens’ moral, political, and economic issues by instituting a new law code. His reforms paved the way for Athenian democracy.
• 8. An Italian volcano that famously erupted in 79 AD wiping out several cities including Pompeii, for which we have well-preserved ruins from the eruption.
• 9. A river in Italy.
• 10. Dyspeptic means someone who suffers from indigestion or irritability. Eupeptic means someone who has good digestion or has a cheery disposition.

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Life without Principle

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Essay by Thoreau, posthumously published in the Atlantic Monthly (1863).

Modern American culture is criticized as being excessively preoccupied with acquisition, at the expense of an awareness of values. “The aim of the laborer should be, not to get his living … but to perform well a certain work …. An efficient and valuable man does what he can, whether the community pay him for it or not ….” Most men dwell thoughtlessly on the surface of existence, obsessed by the need for busyness, small gossip, and conformance to convention. They lack independence and self-expression, as appears in such phenomena as the gold rush to California: “The philosophy and poetry and religion of such a mankind are not worth the dust of a puffball.”

All of us have desecrated ourselves:the remedy will be by wariness and devotion to reconsecrate ourselves, and make once more a fane of the mind …. Even the facts of science may dust the mind by their dryness, unless they are … rendered fertile by the dews of fresh and living truth.

the remedy will be by wariness and devotion to reconsecrate ourselves, and make once more a fane of the mind …. Even the facts of science may dust the mind by their dryness, unless they are … rendered fertile by the dews of fresh and living truth.

From:   Life Without Principle   in  The Concise Oxford Companion to American Literature »

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Summary of Life Without Principle

Summary & analysis of thoreau's s life without principle.

‘ A Life Without Principle ‘ is an essay written by  Henry David Thoreau , published posthumously in 1863. This essay is a thought-provoking exploration of the societal pressures and moral dilemmas that arise in a rapidly industrializing and materialistic world. Henry David Thoreau (1817-1862) was a prominent American philosopher, essayist, poet, and naturalist. Thoreau’s works often revolve around themes of individualism, self-reliance, environmental awareness, and the relationship between humans and the natural world. 

 Life Without Principle | Summary & Analysis

The author begins by recounting a lecture at a lyceum that left him uninspired, as the lecturer spoke on a topic distant from his own experiences. He emphasizes the importance of delving into personal experiences, much like a poet, rather than discussing peripheral matters. The author values being asked for his thoughts and opinions and dislikes shallow conversations. He draws a parallel between his experiences and the readers’ engagement, expressing his intent to discuss relatable matters. The author believes that time is short, thus he will avoid flattery and focus on criticism. He reflects on the fast-paced, busy world, lamenting the constant noise and work. He mentions that even during the night, the sound of locomotives disturbs him, and he longs for a moment of leisure. The author criticizes the relentless pursuit of work, which he sees as contrary to poetry, philosophy, and life itself.

The author recounts an encounter with a man building a bank wall, which he finds pointless, and is asked to join him in digging. He ponders the value of different kinds of work, questioning society’s priorities. He contrasts the perceptions of a man working with his team of oxen in the fields and a man frivolously spending money to beautify his property and explores the idea that most jobs that offer money tend to degrade the worker’s true worth. He believes that genuine and valuable work should be done out of love for the task itself, rather than for monetary gain. He emphasizes that people often undervalue meaningful and self-sustaining pursuits.

The author reflects on the influence of money and fame on people’s decisions to leave their current pursuits. He questions the common belief that activity is a young person’s main asset. He recounts how people have suggested he abandon his pursuits to join their ventures, but he values his independence. He discusses his relationship with society, asserting that his connection is slight and transient. He feels that his work is both serviceable and pleasurable, but he fears that if his needs increase, his labor might become drudgery. He criticizes a life solely focused on earning a living, advocating instead for pursuing endeavors that one loves.

The author concludes by suggesting that true success is achieved when one is self-supporting and that people should prioritize work they are passionate about. He highlights the failure of many in society who spend their lives merely surviving and advises against sacrificing one’s true passions for the sake of material gain. The author discusses the comparative attitudes towards life, contrasting those who are content with mediocrity and those who constantly strive for higher aims. He highlights the lack of literature addressing the subject of making a living in a fulfilling and honorable way. The author criticizes the indifference towards the means of living and the pursuit of money, pointing out the immorality in various modes of acquiring wealth. He questions the definition of wisdom and its application to life, highlighting the importance of pursuing meaningful endeavors.

The author criticizes the gold rush mentality, where people rush to distant places in search of fortune, only to engage in a form of gambling. He reflects on the unexplored potential within individuals and the importance of pursuing genuine passions. The author draws parallels between gold prospecting and the pursuit of true inner value, suggesting that society often overlooks the richness within. The author explores the idea of digging for inner value, comparing it to gold-digging. He questions the trend of seeking wealth through luck and exploitation, emphasizing that living by such means is a hollow endeavor. He criticizes the mindset of those who prioritize material wealth over more honorable and fulfilling pursuits. The author expresses his desire for a deeper, more thoughtful way of living, drawing parallels between gold-diggers and those who seek higher truths and values. He concludes by contrasting the destructive consequences of gold-digging with the value of pursuing inner growth and wisdom.

Hr explores the shallowness of intellectual conversations and the overwhelming influence of trivial news and gossip on people’s minds. He observes that even supposedly intelligent individuals often get stuck in their own biases and fail to engage in open, thoughtful discussions. The author laments the fact that people readily fill their minds with inconsequential information from newspapers and casual conversations, allowing their thoughts to be polluted by these trivial matters. He suggests that individuals need to be cautious about what they allow into their minds and emphasizes the importance of maintaining mental purity. The author compares the mind to a sacred space that should not be cluttered with trivialities. He argues that people should be more discerning about the information they consume, treating their minds as temples of higher thought.

The author contrasts the pursuit of true knowledge and meaningful understanding with the surface-level engagement people often have with news and conversations. He encourages a reevaluation of personal values, urging individuals to focus on genuine growth and deep thinking rather than being consumed by the fleeting distractions of the day. Ultimately, the text calls for a shift from a culture of superficiality to one that prioritizes meaningful engagement and mental clarity. He questions the notion of freedom and criticizes society’s preoccupation with politics and materialism. He challenges the idea that political freedom alone constitutes true freedom, pointing out the prevalence of biases and prejudices that continue to limit individual freedom. He suggests that true freedom is attained through moral and intellectual growth, not just political change.

The author argues that society’s focus on commerce, trade, and material pursuits narrows its perspective and prevents the cultivation of genuine culture and manhood. He criticizes the shallow nature of political discussions, describing them as provincial and limited in scope. The text highlights the disparity between the ideals of divine legislation and the mundane matters that occupy legislative bodies. Additionally, the author criticizes the government’s involvement in regulating trivial matters, such as the breeding of slaves and the exportation of commodities. He emphasizes the importance of fostering a purposeful and earnest population over materialistic pursuits. He concludes by suggesting that society’s fixation on politics and daily routines obstructs deeper introspection and meaningful engagement with life.

Life Without Principle  | Socio-Historical Context 

The context of  urbanization and industrialization  during the time when Henry David Thoreau wrote ‘ A Life Without Principle ‘ is crucial to understanding the themes and concerns addressed in his essay. The mid-19th century saw a significant shift of population from rural areas to urban centers. This movement was driven by various factors, including the growth of industries, the promise of job opportunities, and improved transportation networks such as railroads. Cities were expanding rapidly, leading to the creation of densely populated urban environments. However, this urban growth often came with challenges such as overcrowding, poor sanitation, inadequate housing, and increased social stratification.

T he industrial revolution was in full swing during this period. Technological advancements in manufacturing, transportation, and communication transformed economies and societies. Factories were producing goods on a large scale, and new industries were emerging. This shift from agrarian economies to industrial economies had profound effects on labor, class structure, and the overall way of life. It led to the rise of wage labor, the growth of the working class, and the concentration of wealth in the hands of factory owners and industrialists. 

The rapid urbanization and industrialization had  significant environmental consequences . Industrial pollution, deforestation, and urban expansion were altering natural landscapes and ecosystems. Thoreau was deeply concerned about the degradation of the environment due to human activity. His emphasis on nature and the need for a harmonious relationship with it can be seen as a response to the ecological challenges posed by industrialization. Urbanization and industrialization also brought about a sense of alienation and disconnection from nature, as well as from traditional ways of life. People were becoming more removed from the natural world and their own inner selves. Thoreau’s call to live deliberately and authentically, as well as his exploration of solitude and self-reflection, can be seen as responses to this growing sense of alienation.

The urban and industrial landscape fostered a  culture of materialism and consumerism . The availability of mass-produced goods and the desire to display social status through possessions contributed to a focus on material wealth. Thoreau’s essay critiques the societal emphasis on financial success and the pursuit of material gain as shallow and ultimately unsatisfying. Thoreau was a key figure in the Transcendentalist movement, which emphasized the importance of intuition, individualism, and a spiritual connection with nature. Transcendentalists believed that individuals could achieve a higher level of understanding and truth by transcending the superficial concerns of materialism and conventional societal norms. Thoreau’s own experiences living in solitude by Walden Pond and his close observation of nature reinforced his Transcendentalist beliefs. 

His  transcendentalist views  led him to advocate for simplicity and inner fulfillment rather than the pursuit of material possessions. He believed that genuine happiness and meaning could be found in a life connected to nature, self-discovery, and spiritual growth. Thoreau famously stated, ‘Simplify, simplify.’ This call for simplicity was not merely about living with fewer material goods but also about reducing distractions and unnecessary complexities in one’s life to focus on what truly mattered. Thoreau believed that individuals should align their actions with their moral and ethical principles rather than succumbing to the allure of material gain. He expressed concern that people were compromising their integrity and engaging in morally questionable activities in the pursuit of wealth. Thoreau’s essay encourages readers to reflect on the impact of their choices on themselves, their communities, and the world at large.

He encourages readers to reevaluate their priorities, question societal norms, and consider the deeper meaning and purpose of their existence. Thoreau’s Transcendentalist perspective promotes a more holistic and introspective approach to life, emphasizing the importance of individual conscience, moral integrity, and a harmonious relationship with the natural world. Through his critique of materialism, Thoreau invites readers to explore a life of greater depth, authenticity, and spiritual connection.

Life Without Principle  | Literary Devices 

Rhetorical questions  are used to convey Thoreau’s ideas and to encourage readers to reflect on the themes he presents. 

‘ Do you think that a Massachusetts Legislature would have ordered a railroad to be built round the shores of Walden Pond, which would not only destroy its beauty for ever, but also affect the alewife fishery there, and, if there were a man to watch it, might occasion the last and fatal railroad accident in Concord? ‘

Thoreau uses this question to emphasize the potential negative consequences of certain human activities, such as building a railroad near Walden Pond. He challenges the reader to consider whether such actions align with the values of preserving natural beauty and respecting the environment.

‘ Is there not a sort of blood shed when the conscience is wounded? ‘

Thoreau’s use of this question invites readers to reflect on the moral and psychological impact of compromising one’s own values or principles. It suggests that a wounded conscience can be as damaging as physical harm.

‘ Why should we not meet, not always as dyspeptics, to tell our bad dreams, but sometimes as eupeptics, to congratulate each other on the ever-glorious morning? ‘

In this question, Thoreau challenges the reader to consider whether conversations should be centered on negative topics or if people could gather to celebrate positive aspects of life. The question prompts reflection on the nature of human interactions and the potential for more uplifting discussions.

These rhetorical questions serve as a tool for Thoreau to communicate his philosophical views, challenge prevailing norms, and encourage readers to question their own beliefs and values. 

Metaphors and similes  are literary devices that compare two seemingly unrelated things to convey complex ideas, and enhance the reader’s understanding. Thoreau describes politics as ‘ the gizzard of society, full of grit and gravel. ‘ This metaphor compares politics to a gizzard, a digestive organ in birds, and likens the grinding nature of political processes to the grinding of food in a gizzard. The metaphor emphasizes the harsh and unrefined nature of political affairs. He also uses the metaphor of , ‘ Commerce… Like Flies about a Molasses-Hogshead ’ to convey the notion that people engage in trivial activities and pursuits that lack depth or significance, likening them to flies drawn to sweetness. Through ‘ Like Insects, They Swarm ‘, Thoreau compares nations to insects swarming, highlighting their sheer numbers and suggesting that their significance is limited by their lack of individual distinction. He also uses ‘ …like Oysters ‘ and ‘ …like Mosquitoes ‘ to emphasize the incongruity between the kind of wants society encourages (materialistic desires) and the wants that would lead to true progress (intellectual and moral pursuits). He compares people to oysters and mosquitoes to underscore the unfulfilling nature of pursuing mere luxuries.

Anecdotes  are short, personal stories or accounts that are often used in writing to illustrate a point, provide context, or engage the reader. The essay is introduced by a story of a traveler who comes across a guidepost but is unable to decide which way to go because the guidepost is blank. The confusion and lack of focus that some people may encounter in their lives are metaphorically represented by this anecdote. He also tells a story about his determination to forgo newspaper reading for a year. He explains how making this decision caused him to realize he hadn’t missed any key events and that the news was frequently unimportant and forgettable. This example illustrates the idea that news frequently detracts from other worthwhile endeavors and supports his argument against getting captivated by current events. By grounding his philosophical discourse in real-life situations, Thoreau invites readers to reflect on their own experiences and consider the implications of his insights for their lives.

Henry David Thoreau employs  allusion  to draw upon shared cultural and historical knowledge, enriching his essay’s themes and messages. Thoreau refers to Lieutenant Herndon’s expedition to the Amazon, alluding to the exploration of new territories. This allusion serves to highlight the quest for new knowledge, discovery, and expansion—a parallel to Thoreau’s emphasis on exploring new realms of thought and consciousness. 

Through a series of anecdotes, metaphors, rhetorical questions, and references to history and literature, Thoreau challenges conventional wisdom and encourages readers to reevaluate their priorities, consider the true essence of progress, and seek a life guided by moral principles and genuine fulfillment. The essay reflects Thoreau’s transcendentalist views, which emphasize the importance of connecting with nature, individualism, and striving for inner truth in the face of societal pressures.

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“Life Without Principle” by Henry David Thoreau Essay

Introduction, bartleby the scrivener, “north country” movie and the image of whistleblower.

To begin with, it is necessary to emphasize that the central point of Thoreau’s “Life without principle” is the necessity to have the aim in every action performed and do not chase the evanescent values. The aim is the defining moment of any activity, and the rightness of its formulation presupposes the success of this action. Thoreau aims to challenge the values and goals of humanity’s readiness to trading, commerce, and globalization, which are aimed to lead to prosperity, but finally lead to the destruction of personality. (Cain, 2000) Those who devote too much time to their careers finally come to the personal misbalance, which may have various crucial consequences, and vice versa, those who work just for money can not be regarded as prospective workers, so there won’t be any success in the life. “ We are warped and narrowed ,” Thoreau highlights, “ by an exclusive devotion to trade and commerce, and manufacture and agriculture, which are but means, and not the end. ” He asks whether people should not instead be placing as much emphasis and dedication to the mining of our inner being, of the spiritual man, as we do to the land and our material welfare. “ Cold and hunger ” he states, “ seem friendlier to my nature than those methods which men have adopted and advice to ward them off .” (Chénetier, 1990).

Life in Thoreau’s definition is the process of self arrangement, of finding the balance between right and left, white and black… Consequently, the principle – is the rule, according to which this balance should be found, as everyone chooses his or her own. Life without principle is dangerous for going to extremes. (Thoreau, 2001).

One of the instances of such an extreme point may be observed in this novel. Bartleby is not interested in having the position of attorney, so he fails to cope with his assignments and refuses to cope with them properly. This tendency goes on to the point that, lastly, he completely ignores his direct obligations. But even though he does nothing, his employer is under some influence and can not fire him. The info, which Bartleby offered in the report, introducing himself, is enough to make the conclusion, as e is a man without any principle. “The easiest way of life,” he states, “is the best.” The easiest entail the entire absence of the aims, wishes, and preferences. (Davis, 1997) It can not be said whether he likes or dislikes his occupation: he is absolutely indifferent to everything that surrounds him, but he works just to satisfy the basic human requirements. But finally, he even refuses these requirements, as when he gets imprisoned, Bartleby refuses food and dies of starvation in a few days. So, he just appeared to be the man without any principles, as it was the easiest for him, and he never sought complex ways. (Melville, 1853).

According to Thoreau, Bartleby could survive only with the help of some unknown wonder, as someone with a similar life position can not survive in the law sphere, as lawyers are rather aggressive towards the competitors. Attorney’s attitude towards his or her work should be much more than the work and the means to live. It should be a way of life, from the viewpoint of Thoreau. (Thoreau, 2001).

The image of the whistleblower is attributed here to Josie Aimes – a single mother of two who has a strong aim. She works in a male-dominated business sphere, where the presence of women is not encouraged. Actually, she is interested not only in earning her own living and the living of her family, but it may be observed (though not emphasized) that she is interested in staying at this job. Finally, being sexually harassed and then physically attacked, she quits, as her life is more expensive than a good job. This is a bright example of the perfect personality balance, which is discussed before. Josie just has the aim to live for and had had the means of living this life before she quitted.

It should be emphasized that a human should not be a battery, which only works and is then disposed of. But it is also necessary to have some reasonable ambitions to gain success and not “go with the stream.” (Thoreau, 1863).

The opposition to Thoreau’s viewpoint may be identified in the “North Country,” as on the one hand, Josie lived according to the points stated in the “Life without Principle,” but still, she filed to gain success. On the other hand, Josie pays more attention to earn a living than to the working interest, but her life is balanced between love for her children and work. It is initially claimed that Thoreau is not right in some moments, like the financial necessity of poor men. He emphasizes this necessity, but he does not explain it from the viewpoint of his own statements and principles, and thus this point stays unclear.

But it does not mean that Thoreau is absolutely wrong. Some of his theses are clear and seem to be correct if applying to everyday life. Thus, he states, that there is no need to read the newspapers, as these are just a piece of paper with the information that will be forgotten sooner or later. He makes advice to pay more attention to classics, which is eternal, and will always stay actual for life (“Read not the Times. Read the Eternities.”) (Thoreau, 1863).

Surely, there are lots of other principles and considerations, and the people who were interviewed mostly confirmed them. These are claimed not to aim to cheat, as cheating leads to the disappearing of interest in life (it is just like in a PC game: it is interesting until a player starts using cheat-codes). People who succeeded in their careers and who are happy in their life just found this principle for the balance, and it is seen without any interview. It is just enough to observe their behavior in order to realize that the principle is selected properly.

The principles, first issued in 1863, appear to be applicable for contemporary life. Actually, this criteria defines the eternity of the thought, and the thought that is eternal gets the rank of wisdom.

Cain, William E., ed. A Historical Guide to Henry David Thoreau. Oxford: Oxford University Press, 2000.

Chénetier, Marc. “Tinkering, Extravagance: Thoreau, Melville, and Annie Dillard.” Critique 31.3 (1990): 157-172.

Davis, Todd F. “The Narrator’s Dilemma in “Bartleby the Scrivener”: The Excellently Illustrated Re-statement of a Problem.” Studies in Short Fiction 34.2 (1997): 183.

Dilworth, Thomas. “Narrator of “Bartleby”: The Christian-Humanist Acquaintance of John Jacob Astor.” Papers on Language & Literature 38.1 (2002): 49.

Melville, Herman. Bartleby, the Scrivener. A Story of Wall-street. 1853. Web.

Thoreau, Henry David. The Major Essays of Henry David Thoreau. Ed. Richard Dillman. Albany, NY: Whitston Publishing, 2001.

Thoreau, Henry David. Life without Principle. Atlantic monthly, v. 12, no. 72, 1863.

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Bibliography

IvyPanda . ""Life Without Principle" by Henry David Thoreau." October 1, 2021. https://ivypanda.com/essays/life-without-principle-by-henry-david-thoreau/.

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Henry David Thoreau

Major works: A Week on the Concord and Merrimack Rivers • Walden • “Civil Disobedience” • “Walking” • “Slavery in Massachusetts” • “Life Without Principle” • “Autumnal Tints”

“It was a pleasure and a privilege to walk with him. He knew the country like a fox or a bird, and passed through it as freely by paths of his own. He knew every track in the snow or on the ground, and what creature had taken this path before him. One must submit abjectly to such a guide, and the reward was great.” —Ralph Waldo Emerson