what is kernel essay

Synthesizing

Synthesis pre-writing strategy: the kernel essay.

Synthesis Essay Pre-Writing Strategy: The Kernel Essay

What is a kernel essay? A kernel essay is a shortened form of a broader essay (usually a few paragraphs long) that emphasizes understanding how to format a claim (also known as thesis statement) and provide evidence for that claim. The goal is that a kernel essay could then be extended into a full essay. So how do I organize this?

Key Takeaways

Synthesis Kernel Essay Format:

Introduce both texts (authors, titles, and common themes/traits.
Based on these texts, I believe… (this is your claim)
An analysis of Author 1’s argument (claim, evidence, limitations)
An analysis of Author 2’s argument (claim, evidence, limitations)
What these authors would say to one another (what they would agree with? How they would challenge one another?
What you think…
Why any of this is important (also known as a final evaluation or commentary)

Based on your own sources, consider the questions above to brainstorm synthesis notes. Then, use the sample below to model your own kernel essay.

Example Synthesis Kernel Essay:

In Charlie Beck and Connie Rice’s “How Community Policing Can Work” and Charles M. Blow’s “Romanticizing ‘Broken Windows’ Policing,” all three authors discuss the need for programs that bring attention to wrongful use of force among police. However, each source focuses on a different program: Beck and Rice highlight the positive aspects of “guardian policing” while Blow criticizes the negative aspects of “broken windows policing.” Though different programs have advantages and disadvantages, I think all authors could agree that exploring programs to help reduce violent crime as well as police use-of-force is necessary in combating many tragedies we see in America today; however, the authors make interesting points about the importance of considering the causes of crime within individual communities.

Beck and Rice, one the “chief of the Los Angeles Police Department” and one a “civil rights lawyer,” provide evidence that guardian policing, which consists of having police officers establish trust with residents in high crime neighborhoods in Los Angeles, has been found to reduce the number of murders as well as the number of police shootings. In fact, since it began in one particular neighborhood named Watts, there have been “no shootings by the partnership officers in over five years” (Beck and Rice). However, within this piece, Beck & Rice fail to discuss other potential solutions other than guardian policing, making this program seem the one-stop solution.

Charles M. Blow, though clearly an advocate for programs that would train officers in ways that may reduce their use-of-force in unnecessary situations, asks us to be wary before simply accepting any program as the savior for today’s problems. He highlights a misguided program called “broken windows policing” for targeting certain racial groups, primarily African American communities, as violent, when that’s not necessarily the case. He writes, “How you view “broken windows” policing completely depends on your vantage point, which is heavily influenced by racial realities and socio-economics,” (Blow) and emphasizes the need for police officers to view effects of poverty before tying violence to race.

Both texts make valid points for the need for more programs to help reduce unnecessary use-of-force among police. Though Blow’s piece is focused more on racial discrimination, he highlights strong points about the role poverty plays in a lot of these situations. Beck & Rice consider community trust at the heart of the problem of some of the crime we see in neighborhoods. I believe Blow’s points challenge Beck & Rice in a positive way, encouraging readers to consider the many facets that contribute to crime in communities and consider ways to combat this issue that is specific to the community members the program works to target.

Adapted from Gretchen Bernabei's Trail of Breadcrumbs. Authored by : Amber Nichols-Buckley . Located at : http://trailofbreadcrumbs.net/writing-strategies/kernel-essays/ . Project : Trail of Breadcrumbs. License : Public Domain: No Known Copyright

Classroom Q&A

With larry ferlazzo.

In this EdWeek blog, an experiment in knowledge-gathering, Ferlazzo will address readers’ questions on classroom management, ELL instruction, lesson planning, and other issues facing teachers. Send your questions to [email protected]. Read more from this blog.

Response: Strategies for Using Writing ‘Frames’ and ‘Structures’

(This is the first post in a three-part series)

The new question-of-the-week is:

How can we use “writing frames” and “writing structures” without students feeling like they always have to do formulaic writing?

Different contributors to this series view them differently, but I would describe “writing frames” as extended “fill-in-the-blank” scaffolds, while “writing structures” provide slightly less guidance. You can find numerous downloadable examples of both at The Best Scaffolded Writing Frames for Students (you might also be interested in past columns appearing here on Writing Instruction ).

Whatever your definition of them might be, however, contributors to these two columns will explore the “dos and don’ts” of using writing frames and structures in the classroom.

Today, Beth Rimer, Linda Denstaedt, Gretchen Bernabei, Nancy Boyles, Mary Shea, Nancy Roberts, and Eileen Depka contribute their responses. You can listen to a 10-minute conversation I had with Beth, Linda, and Gretchen on my BAM! Radio Show . You can also find a list of, and links to, previous shows here.

Response From Beth Rimer

Beth Rimer is the co-director of The Ohio Writing Project at Miami University in Oxford, Ohio. She began her career as a secondary English teacher and now works with K-12 teachers in staff development to support literacy instruction in all disciplines. She is on the Leadership Team of the College, Career, and Community Writers Program (C3WP) with the National Writing Project (NWP):

The structure vs. voice debate has long been argued in English classrooms. On one side, teachers value the way structure provides a roadmap for students to move ahead. Guided outlines and formulas seem to help readers and writers make sense of the way ideas are organized and connected. For teachers, they provide a direct approach with clear rules and guidelines. But, the shortcomings are all too familiar. Students get stuck in the structure, rarely moving beyond the numbered paragraphs as they struggle to find ways to fit a complex idea into a one-size-fits-all frame. Too often, it’s the structures themselves, rather than the ideas and reasoning, that become the focus.

So, how do we leverage the power of structures and not fall into the trap of letting the frames eliminate student choice and voice? One answer is found in creating a bank of possible outlines.

Central to the answer are the companion ideas that structure is everywhere and structure is a choice student writers can make. All writing, from essays to PSA’s, from manga to fairytales, have form and rules. Structure is not the enemy of voice. Instead, it is one of the choices writers make when thinking about task, purpose and audience. This then means teachers can teach students how to make that choice by creating a bank of possible structures from which students can choose.

In this process, students deconstruct mentor texts from real-world texts to create a bank of possible outlines for their writing. Younger students might do this as a whole class, while older students can do this in small groups or independently. To create the bank of possibilities, students read mentor texts representative of the writing they are doing and deconstruct its structure. Students make notes in the margin, naming the moves the writer makes in each section of the piece. When read down the paper, these moves reflect a sketch, or the outline, of the essay.

These outlines might be as simple as this one from an elementary classroom:

Introduce issue with fact
First thoughts
New learning
Revised thoughts

Or as complex as this example of an argument text:

Opening with a story
Setting the context
Presenting the issue
Identifying the Importance
Naming the opposing position
Presenting the claim
Providing a reason plus support

With each model text, the class builds a new possible outline to hang in the room or collect in a notebook. Writers then have a bank of outlines that are authentic, follow a line of reasoning, and go beyond formula. Students choose one that best fits their idea and the construction of their own essays begins - construction with structure and choice.

This strategy works on many levels. Not only does it provide structures to govern writing, but it also supports students in making decisions about complex organization and recognizing that there are many ways to structure an essay. Even better, once an outline exists in the classroom, students can use it for any of their writing (including test writing) and the bank of possibilities becomes a choice writers can make without a formula.

For too long, two different kinds of writing existed in my own classroom - one with structure and one with choice. However, when students have a bank of possibilities, they can have both.

Response From Linda Denstaedt

Linda Denstaedt currently serves on the National Writing Project’s College, Career, and Community Writers Program Leadership Team. Linda, Laura Roop and Stephen Best co-authored Doing and Making Authentic Literacies published by National Council Teachers of English:

Ask first: What do “real” writers do? Real writers don’t craft based on a pre-determined number of sentences or paragraphs, restrict themselves to one point of view, separate argumentative from narrative or informative. And it is also true, formula writing exists in any genre. Filmmakers embrace the Cinderella story. Poets gain skills writing sestinas, villanelles, pantoums and other forms. Novelists know the power of opening and last lines, the hero’s journey, or phrases like “it was as if” that turn the narrative. But these formulas serve as launching points that inspire invention, creativity, and ownership.

In school writing, formulaic writing defines expectations making it easier to see what is there and what is missing. What if teachers invited students to become “real” writers in any genre? What if teachers started by changing test-prep school-argument into civically engaged argument”? Possibly both students and teachers could re-see scaffolds that look like formulas as launching points for student voices.

Invention comes when students use their knowledge of a genre to give voice to their ideas. For example, civically engaged argument calls students to enter a public conversation as a writer. They read to analyze the ideas of others and to learn moves used by these writers—the same moves they will make to inform and influence their readers. They read the New York Times, the Washington Post, the Atlantic, NewsELA, or local newspaper to identify and admire the moves writers make. They create knowledge by listing and experimenting with “writing structures” with similar intentions: provide background, shock and hook a reader, illustrate multiple perspectives, authorize the credibility of evidence, respectfully counter positions of others engaged in the conversation. Invention appears on the page when writers translate their knowledge to choices and decisions while crafting arguments.

Creativity comes when students stop formulaic thinking. In civically engaged argument, they stop the simplistic formulas that look for two sides in the argument. Stop immediately forming a claim and finding evidence that agrees with it. Stop adding one opposing view to raise a grade. Instead dig into informational and argumentative texts from multiple perspectives and stakeholders. This is the time for scaffolds like “writing frames” to freewrite and make sense of the ideas and voices writers encounter. Phrases to support and push beyond first-thoughts. Phrases that prompt what Gerald Graff and Cathey Birkenstein call “metacommentary.” Phrases like, “Recent studies shed light ...” or “According to (an authority), these findings challenge the ideas of ...” or “But who cares? What is at stake? Who will be impacted?” or “My point was not ___ but ___.” Possibly these phrases appear in the students’ final arguments demonstrating early reliance on “writing frames.” If students only wrote one argument, it might stay in this highly scaffolded and suspiciously “formulaic” spot. Students might lose the power of frames that urged new thinking to emerge and developed their awareness of a reader. With repeated and conscious use, writers create new writing frames that emerge as they also create thinking habits.

Living this way, some students, teachers included, might pause before labeling “writing frames” and “writing structures” as formulaic writing. Instead they might see them as authentic tools offering choices and decisions; they might distinguish them from the rigid frameworks controlling numbers and orders.

Response From Gretchen Bernabei

Gretchen Bernabei has been teaching kids to write in middle school and high school classrooms for more than 30 years. She has published several books with Corwin including Text Structures from Nursery Rhymes and Text Structures from the Masters . She is the winner of NCTE’s James Moffett Award:

* Picture the flow. Whenever adults are speaking to a group, we plan out what points we are going to cover. If it’s a meeting, we call this an agenda. If it’s a speech, we make note cards or bullet points. We move from point to point as we talk, covering them all. These are the same as frames, or text structures.

And when we are writing, we lay out what points we want to cover so a reader can follow the writer’s train of thought. Laid out horizontally like a footpath, even young writers have an almost physical understanding of how to move through the steps. Consider the structure below and ask yourself how your thinking has changed during your life.

* Take out the drudgery. Could you read the structure above and write one sentence for each box? Anyone could. This yields what we call a “kernel essay,” or a skeleton essay. If students read their kernel essays to each other, they hear for themselves whether they have something worth developing with details. Thus in very few sentences, writers see that they are on the right track. If they don’t like the kernel essay, it’s easy to change. But if they do like it, they can add details to expand each sentence into at least one paragraph.

Many teachers begin the year with a narrative, so that’s a natural place to try out this practice.

* Give them the design control. Once students have written and shared several kernel essays, they’re ready to add additional structures to their repertoire. After a class discussion about some current event, ask them to write a kernel essay using this structure.

* Use student ideas. As soon as one student asks to change the words in the boxes, you’re off and running!

“Could I change some of the words in the boxes?”

“Could I just make my own structure?”

As soon as that happens, make sure to use the student’s name somewhere on the structure you add to your classroom collection, like this one.

*Stay balanced. Teacher-assigned writing is a necessity for developing writers, but daily writing should be balanced. Let them also write for themselves sometimes. without any organization. Stream-of-consciousness writing is healthy, fills up a journal with thoughts, wishes, and rants, and provides a great balance. (It’s also an effective/sneaky place to teach grammar unobtrusively.)

Writing will never be simple, but writing instruction can be. Simplifying students’ processes can result in rich, authentic writing that the students design, for any purpose, on any occasion.

Response From Nancy Boyles

Nancy Boyles, Ed.D. is professor emerita at Southern Connecticut State University and the author of 10 books related to reading comprehension. She is the author of Reading, Writing, and Rigor: Helping Students Achieve Greater Depth of Knowledge in Literacy (ASCD 2018) and That’s a Great Answer: Teaching Literature Response Strategies to Elementary, ELL, and Struggling Readers (Maupin House, Second edition) which features answer frames for 50 standards-based comprehension tasks :

Some teachers hold that providing students with answer frames to guide their writing does more to inhibit good writing than enhance it. I disagree. Used appropriately, answer frames can guide both students and teachers. Suppose the question for written response posed to a group of fifth graders was this: After reading the poem “Harriet Tubman” by Eloise Greenfield, draw a conclusion about what motivated Harriet to risk her life to help slaves gain their freedom. Using textual evidence, show how the author developed this idea throughout the poem. Extend your answer by explaining why these details are important.

If students didn’t understand the question or the poem, that’s a reading issue; an answer frame will not solve a reading comprehension or academic vocabulary problem. But there are lots of students who understand what they read, but who are nonetheless completely befuddled when it’s time to put their thinking into writing. This is where an answer frame can be oh-so-helpful. Here is the frame I would give students who needed support with their answer to this question:

My conclusion is _________________________________________

The author developed this idea in the text through these details:

________________________________________________________

These details show that _____________________________________

________________________________________________________.

Recognize how this frame can help students:

It is an at-a-glance view of what the job entails. Students quickly see there are three parts to this response: statement of the inference or conclusion, details that support the conclusion, and an extension or explanation showing why the details are significant. This structures the response for students who aren’t sure how to organize their thoughts. Moreover, the lines give students a sense of which components of the response should be short (the inference and the extension), and which should be more elaborated (the supporting details).

It offers syntactic guidance for students who need support with sentence construction. English learners and students with low language skills sometimes stare blankly at a question because they don’t know how to start their answer, or transition to the next part: How can I say this so it makes sense? An answer frame models this language for students.

Recognize how this frame can help teachers:

It makes assessment easier . Because the frame is segmented into three parts, teachers know exactly where to look for each component. Without the guidance from a frame, students’ lack of organization can make it difficult for teachers to pull out the critical pieces of information for valid evaluation.

It clarifies next instructional steps . Too often, students receive a composite score for a written answer: Full credit, partial credit, or no credit. This does little to guide either teachers or students. Instead, evaluate each part of the response separately: How accurate is the inference? How thorough is the elaboration? How insightful is the extension? Now, it’s easy to differentiate instruction to meet specific learning needs.

Recognize the limitations of answer frames as well as their potential benefits . Answer frames should be used with just the right students, at just the right time. Frames provide very explicit guidance—which some students simply don’t need. Even more important, students who do benefit from answer frames should be weaned from them as soon as possible. At the point of need (typically when a skill is new), frames can be a lifeline. But indefinite use of these scaffolds will lead to dependence, not independence.

Answer frames are well suited to analytic writing, but they are less effective for narrative. Analytic writing follows a logical sequence which makes frames perfect for writing about reading. Narrative writing, however, is more about weaving structural elements together in unique, often surprising ways. A frame will stifle that creativity.

The best thing about answer frames? They’re easy to design. Think about the parts you would include to answer a particular question. Convert these components to sentence starters. Then add the approximate number of lines needed for each part. Done!

Response From Mary Shea & Nancy Roberts

Mary Shea is professor emerita at SUNY Buffalo State and Canisius College in Buffalo, NY. She teaches courses in the graduate literacy MS programs. Previously, she worked for many years in western New York schools as a classroom teacher, literacy specialist, and language arts coordinator.

Nancy Roberts is a high-school literacy specialist in the Lockport City School District in New York and works with grades 9-12 in various content areas, weaving literacy skills and strategies into all curricular areas. Shea and Roberts are co-authors of Using FIVES for Writing :

Writing as composition is a process of communicating ideas, feelings, information, opinions, and more. Just as rules of civility for behavior, speeches, and conversations guide oral expressions in a society, genre structures for written expressions provide a model for organization and inclusion of content to ensure an author’s intent has been well met. Writing structures such as those for narratives, poetry and exposition are expected by readers.

For students, “writing frames” and “writing structures” are not meant to restrict; rather, they establish format that facilitates communication and comprehension. In fact, creativity within formats enhances the message delivered as well as listener/readers’ willingness to attend, consider, and be persuaded or informed. Right from the start, English/language arts instruction should teach from a stance of authenticity. That involves teaching language processes as they are expected to be used in the world and provide instruction, modeling, and guided practice that enhances meaningful ELA development.

I (Nancy Roberts) had a new student, Bobby, who struggled terribly with writing and reading. While he was very personable and had a good vocabulary, his teacher came to me with real concerns that he was not able to read or write anywhere near grade level. He soon joined one of my RTI Tier 2 groups along with four other students. His peers demonstrated/modeled decoding and the FIVES comprehension strategies. Soon realizing his struggle, his group members eagerly took it upon themselves to teach him the ABBBC strategy for writing . The next day, Bobby had written his first structured paragraph (about Friday lunch choices!) and was asking if he could write about his favorite football team the Philadelphia Eagles using ABBBC. He did this and was very proud to read it aloud just prior to their Super Bowl win. Bobby did not see the ABBBC writing structure as formulaic or restrictive. Rather, it allowed him to clearly express his ideas and thoughts.

Writing (and genre) structures are simply tools of the writing craft—one of many. The right tool for the intended outcome used interactively and efficiently with other tools increases the quality of the composition and comprehension by readers. Effective ELA teachers provide students with all the tools they need and the knowledge of when and how to use them as successful language learners and users in school and in the world.

Response From Eileen Depka

Eileen Depka, PhD is an educational consultant and an author of several books, the most recent being Raising the Rigor. Eileen has taught in both private and public school systems and has supervised and coordinated curriculum, instruction, assessment, special education, educational technology, and continuous improvement efforts. Her goal is to work with teachers and administrators to collectively increase expertise and add to strategy banks used in educational settings in an effort to positively impact student achievement:

Instead of frames, let’s concentrate on the language of the standards. The standards provide guidelines on that which is important to quality writing. The structure of the writing is tied to the purpose and audience, not a formula. For example, one of the Common Core standards for English Language Arts in grades 9-10 provides this guidance. Write informative/explanatory texts to examine and convey complex ideas, concepts, and information clearly and accurately through the effective selection, organization, and analysis of content.

Introduce a topic; organize complex ideas, concepts, and information so that each new element builds on that which precedes it to create a unified whole; include formatting (e.g., headings), graphics (e.g., figures, tables), and multimedia when useful to aiding comprehension.
Develop the topic thoroughly by selecting the most significant and relevant facts, extended definitions, concrete details, quotations, or other information and examples appropriate to the audience’s knowledge of the topic.
Use appropriate and varied transitions and syntax to link the major sections of the text, create cohesion, and clarify the relationships among complex ideas and concepts.
Use precise language, domain-specific vocabulary, and techniques such as metaphor, simile, and analogy to manage the complexity of the topic.
Establish and maintain a formal style and objective tone while attending to the norms and conventions of the discipline in which they are writing.
Provide a concluding statement or section that follows from and supports the information or explanation presented (e.g., articulating implications or the significance of the topic).

This guidance is not formulaic, yet by following these points, students are able to concentrate on that which is crucial to their ability to create a well-written work with flexibility in design and structure.

Thanks to Beth, Linda, Gretchen, Nancy Mary, Nancy and Eileen for their contributions.

Please feel free to leave a comment with your reactions to the topic or directly to anything that has been said in this post.

Consider contributing a question to be answered in a future post. You can send one to me at [email protected] . When you send it in, let me know if I can use your real name if it’s selected or if you’d prefer remaining anonymous and have a pseudonym in mind.

You can also contact me on Twitter at @Larryferlazzo .

Education Week has published a collection of posts from this blog, along with new material, in an e-book form. It’s titled Classroom Management Q&As: Expert Strategies for Teaching .

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A Blog to Inspire Writing and the Teaching of Writing

Wednesday, July 27, 2011

Building on the kernel essay, 2 comments:.

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Cyber Insight

What is a Kernel? Explained with a Real-World Example

Updated on: June 17, 2023

I am often asked about the complexities of computer systems and how they operate. One of the critical components of a computer system is the kernel. Understanding the kernel can be challenging, but with the right explanation, it can make all the difference in improving your system’s security. In this article, I’m going to explain what a kernel is in simple terms, using a real-world example that we can all understand. So, if you’ve ever been curious about how your computer works and what the kernel does, read on. You won’t be disappointed!

What is kernel with example?

Monolithic kernels are the most common type and are used in popular operating systems like Linux and WindowsNT. They are designed to be efficient, fast and have all the necessary components to run different programs and services.
Microkernels are another type of kernel that has its unique strengths. They are designed to be simpler and more modular, allowing for easier customization and maintenance of the operating system. One example of a microkernel-based operating system is MINIX.
Nanokernel is a type of microkernel that is even smaller and more lightweight. It typically provides only the essential functions necessary for the operating system to function, leaving more capabilities to higher-level software layers.
Hybrid kernels are a combination of monolithic and microkernels. They tend to be more complex than other types of kernels, but they offer a balance of performance and flexibility. MacOS is an example of a hybrid kernel-based operating system.
Exokernels are another type of kernel that is designed to eliminate unnecessary abstractions in the operating system to improve performance. They provide a thin layer of functionality, leaving most of the work to be handled by user-level libraries.

Overall, the type of kernel used in an operating system can significantly impact its performance, security, and functionality. By understanding the strengths and weaknesses of different kernel types, developers can create more efficient and effective operating systems.

???? Pro Tips:

1. Understand the Basics: Before you can start exploring the concept of a kernel, it’s important to grasp the fundamental principles of an operating system. A kernel is a critical component of an OS that manages system resources, such as the CPU and memory.

2. Different Types of Kernel: There are several types of kernels, each with its unique characteristics. Monolithic kernels, for example, manage all system resources in a single space. Microkernels, on the other hand, only manage essential services and allow other functions to operate outside the core.

3. Examples of Kernels: You may encounter various types of kernels in different operating systems. For instance, the Linux operating system uses a monolithic kernel, while Android OS relies on a hybrid kernel that combines features of both monolithic and microkernels.

4. Kernel Security: Kernels are critical components of an operating system that can impact system security. It’s important to ensure that appropriate security controls are in place to manage kernel-level threats. This involves regularly updating and patching software vulnerabilities to prevent exploitation.

5. Kernel Debugging: When working with kernels, debugging can be a challenging task. It’s essential to have a debugging tool that can monitor and identify system-level errors and issues. Tools like GDB and printk can help diagnose and fix kernel-level bugs effectively.

Introduction to the Kernel

The kernel is the core component of an operating system that provides a link between the software and hardware components of a computer system. It is responsible for managing system resources, including memory, processor, and input/output devices. When a computer is powered on, the kernel is loaded into memory and remains there until the system is turned off. Since the kernel is a fundamental part of an operating system, it is essential that it runs efficiently to ensure optimal performance.

Functionality of the Kernel

The kernel is responsible for a variety of functions within an operating system. One of its primary functions is to manage system processes. This involves scheduling tasks, allocating system resources, and managing memory. The kernel also handles input and output operations, including managing disk I/O and network communication.

Another important function of the kernel is to provide a secure environment for the operating system. This involves implementing access control policies and ensuring that processes run in a protected environment. The kernel also provides a mechanism for handling kernel-level errors and exceptions that can occur during system operation.

Examples of Popular Kernels

There are several popular kernels used in various operating systems, including:

Zircon Kernel

Linux Kernel

WindowsNT Kernel

Understanding Different Types of Kernels

There are five primary types of kernels, including:

Monolithic Kernel

Microkernel

Hybrid Kernel

What is a Monolithic Kernel?

The monolithic kernel approach involves including all the necessary operating system functions within a single piece of software. This includes the core operating system services, such as process management, memory management, and file system support. The monolithic kernel approach is known for its efficient performance, but can be more challenging to maintain and upgrade. Since all the operating system functions are tightly integrated, updating a single component can potentially require rebuilding the entire kernel.

What is a Microkernel?

The microkernel approach involves separating the core kernel functions from the operating system services. This results in a more modular operating system where features can be added or removed with greater ease. The microkernel approach also allows for more flexibility in supporting multiple hardware platforms. Since the operating system services are separated from the core kernel functions, they can be developed and updated independently, making it easier to add new features or correct issues.

Advantages and Disadvantages of Different Kernel Types

Each kernel type has its own set of advantages and disadvantages. For example, the monolithic kernel approach is known for its efficient performance, but can be more challenging to maintain and upgrade. The microkernel approach, on the other hand, provides a more modular operating system and greater flexibility in supporting multiple hardware platforms, but can lead to slower performance.

The nanokernel approach is even more stripped down than the microkernel, resulting in a smaller and more efficient operating system. However, this approach is not well-suited for general-purpose computing and is typically used in specialized applications.

The hybrid kernel approach combines the benefits of the monolithic and microkernel approaches but can be more complex to implement. The exokernel approach provides low-level access to hardware resources, allowing for optimized application performance, but can be more challenging to program and maintain.

Choosing the Right Kernel Type

Choosing the right kernel type will depend on the specific requirements of the operating system and the hardware platform. For general-purpose computing, the monolithic or microkernel approach is typically the best choice. Specialized applications, on the other hand, may benefit from the nanokernel or exokernel approach. Ultimately, the choice of kernel type will depend on the specific needs of the application and the desired balance between performance, flexibility, and ease of maintenance.

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What is a kernel?

Core to your computer, but do you know what it does?

By James Nunns

Forming the central core of a computer’s operating system, a kernel is a computer program that has complete control over everything that occurs in a system.

This makes it an extremely important piece of technology to get right.

Due to it having complete control over everything that occurs, it is the first program loaded on start-up, so that it can control the rest of the process.

The kernel acts as a bridge between applications and the data processing that is performed at the hardware level by using communication and system calls.

There are five types of kernel, find out what they are on the next page.

Responsibilities of the kernel include low-level tasks such as disk management, task management, and memory management.

Five types of kernels exist, a monolithic kernel, microkernel, hybrid kernel, nano kernel, and exo kernel.

An exo kernel allocates physical hardware resources such as processor time and disk block to other programs. Nano kernels simplify the memory requirement by delegating services, while a hybrid kernel runs a few services in the kernel space to reduce the performance overhead of traditional microkernels.

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Kernel is central component of an operating system that manages operations of computer and hardware. It basically manages operations of memory and CPU time. It is core component of an operating system. Kernel acts as a bridge between applications and data processing performed at hardware level using inter-process communication and system calls.

Kernel loads first into memory when an operating system is loaded and remains into memory until operating system is shut down again. It is responsible for various tasks such as disk management, task management, and memory management.

Kernel has a process table that keeps track of all active processes • Process table contains a per process region table whose entry points to entries in region table.

Kernel loads an executable file into memory during ‘exec’ system call’.

It decides which process should be allocated to processor to execute and which process should be kept in main memory to execute. It basically acts as an interface between user applications and hardware. The major aim of kernel is to manage communication between software i.e. user-level applications and hardware i.e., CPU and disk memory.

Objectives of Kernel :

To establish communication between user level application and hardware.
To decide state of incoming processes.
To control disk management.
To control memory management.
To control task management.

Types of Kernel :

1. Monolithic Kernel –

It is one of types of kernel where all operating system services operate in kernel space. It has dependencies between systems components. It has huge lines of code which is complex.

Example:

Advantage: 1. Efficiency: Monolithic kernels are generally faster than other types of kernels because they don’t have to switch between user and kernel modes for every system call, which can cause overhead.

2. Tight integration: Since all the operating system services are running in kernel space, they can communicate more efficiently with each other, making it easier to implement complex functionalities and optimizations.

3. Simplicity: Monolithic kernels are simpler to design, implement, and debug than other types of kernels because they have a unified structure that makes it easier to manage the code.

4. Lower latency: Monolithic kernels have lower latency than other types of kernels because system calls and interrupts can be handled directly by the kernel.

Disadvantage:

1. Stability issues: Monolithic kernels can be less stable than other types of kernels because any bug or security vulnerability in a kernel service can affect the entire system.

2. Security vulnerabilities: Since all the operating system services are running in kernel space, any security vulnerability in one of the services can compromise the entire system.

3. Maintenance difficulties: Monolithic kernels can be more difficult to maintain than other types of kernels because any change in one of the services can affect the entire system.

4. Limited modularity: Monolithic kernels are less modular than other types of kernels because all the operating system services are tightly integrated into the kernel space. This makes it harder to add or remove functionality without affecting the entire system. 2. Micro Kernel – It is kernel types which has minimalist approach. It has virtual memory and thread scheduling. It is more stable with less services in kernel space. It puts rest in user space.

It is use in small os.

Example :

Advantages:

1. Reliability: Microkernel architecture is designed to be more reliable than monolithic kernels. Since most of the operating system services run outside the kernel space, any bug or security vulnerability in a service won’t affect the entire system.

2. Flexibility : Microkernel architecture is more flexible than monolithic kernels because it allows different operating system services to be added or removed without affecting the entire system.

3. Modularity: Microkernel architecture is more modular than monolithic kernels because each operating system service runs independently of the others. This makes it easier to maintain and debug the system.

4. Portability: Microkernel architecture is more portable than monolithic kernels because most of the operating system services run outside the kernel space. This makes it easier to port the operating system to different hardware architectures.

Disadvantages:

1. Performance: Microkernel architecture can be slower than monolithic kernels because it requires more context switches between user space and kernel space.

2. Complexity: Microkernel architecture can be more complex than monolithic kernels because it requires more communication and synchronization mechanisms between the different operating system services.

3. Development difficulty: Developing operating systems based on microkernel architecture can be more difficult than developing monolithic kernels because it requires more attention to detail in designing the communication and synchronization mechanisms between the different services.

4. Higher resource usage: Microkernel architecture can use more system resources, such as memory and CPU, than monolithic kernels because it requires more communication and synchronization mechanisms between the different operating system services.

3. Hybrid Kernel – It is the combination of both monolithic kernel and microkernel. It has speed and design of monolithic kernel and modularity and stability of microkernel.

1. Performance: Hybrid kernels can offer better performance than microkernels because they reduce the number of context switches required between user space and kernel space.

2. Reliability: Hybrid kernels can offer better reliability than monolithic kernels because they isolate drivers and other kernel components in separate protection domains.

3. Flexibility: Hybrid kernels can offer better flexibility than monolithic kernels because they allow different operating system services to be added or removed without affecting the entire system.

4. Compatibility: Hybrid kernels can be more compatible than microkernels because they can support a wider range of device drivers.

1. Complexity: Hybrid kernels can be more complex than monolithic kernels because they include both monolithic and microkernel components, which can make the design and implementation more difficult.

2. Security: Hybrid kernels can be less secure than microkernels because they have a larger attack surface due to the inclusion of monolithic components.

3. Maintenance: Hybrid kernels can be more difficult to maintain than microkernels because they have a more complex design and implementation.

4. Resource usage: Hybrid kernels can use more system resources than microkernels because they include both monolithic and microkernel components.

4. Exo Kernel – It is the type of kernel which follows end-to-end principle. It has fewest hardware abstractions as possible. It allocates physical resources to applications.

1. Flexibility: Exokernels offer the highest level of flexibility, allowing developers to customize and optimize the operating system for their specific application needs.

2. Performance: Exokernels are designed to provide better performance than traditional kernels because they eliminate unnecessary abstractions and allow applications to directly access hardware resources.

3. Security: Exokernels provide better security than traditional kernels because they allow for fine-grained control over the allocation of system resources, such as memory and CPU time.

4. Modularity: Exokernels are highly modular, allowing for the easy addition or removal of operating system services.

1. Complexity: Exokernels can be more complex to develop than traditional kernels because they require greater attention to detail and careful consideration of system resource allocation.

2. Development Difficulty: Developing applications for exokernels can be more difficult than for traditional kernels because applications must be written to directly access hardware resources.

3. Limited Support: Exokernels are still an emerging technology and may not have the same level of support and resources as traditional kernels.

4. Debugging Difficulty: Debugging applications and operating system services on exokernels can be more difficult than on traditional kernels because of the direct access to hardware resources. 5. Nano Kernel – It is the type of kernel that offers hardware abstraction but without system services. Micro Kernel also does not have system services therefore the Micro Kernel and Nano Kernel have become analogous.

Advantages:

1. Small size: Nanokernels are designed to be extremely small, providing only the most essential functions needed to run the system. This can make them more efficient and faster than other kernel types.

2. High modularity: Nanokernels are highly modular, allowing for the easy addition or removal of operating system services, making them more flexible and customizable than traditional monolithic kernels.

3. Security: Nanokernels provide better security than traditional kernels because they have a smaller attack surface and a reduced risk of errors or bugs in the code.

4. Portability: Nanokernels are designed to be highly portable, allowing them to run on a wide range of hardware architectures.

1. Limited functionality: Nanokernels provide only the most essential functions, making them unsuitable for more complex applications that require a broader range of services.

2. Complexity: Because nanokernels provide only essential functionality, they can be more complex to develop and maintain than other kernel types.

3. Performance: While nanokernels are designed for efficiency, their minimalist approach may not be able to provide the same level of performance as other kernel types in certain situations.

4. Compatibility: Because of their minimalist design, nanokernels may not be compatible with all hardware and software configurations, limiting their practical use in certain contexts.

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What does Emerson say about self-reliance?

In Emerson's essay “ Self-Reliance ,” he boldly states society (especially today’s politically correct environment) hurts a person’s growth.

Emerson wrote that self-sufficiency gives a person in society the freedom they need to discover their true self and attain their true independence.

Believing that individualism, personal responsibility , and nonconformity were essential to a thriving society. But to get there, Emerson knew that each individual had to work on themselves to achieve this level of individualism.

Today, we see society's breakdowns daily and wonder how we arrived at this state of society. One can see how the basic concepts of self-trust, self-awareness, and self-acceptance have significantly been ignored.

Who published self-reliance?

Ralph Waldo Emerson wrote the essay, published in 1841 as part of his first volume of collected essays titled "Essays: First Series."

It would go on to be known as Ralph Waldo Emerson's Self Reliance and one of the most well-known pieces of American literature.

The collection was published by James Munroe and Company.

What are the examples of self-reliance?

Examples of self-reliance can be as simple as tying your shoes and as complicated as following your inner voice and not conforming to paths set by society or religion.

Self-reliance can also be seen as getting things done without relying on others, being able to “pull your weight” by paying your bills, and caring for yourself and your family correctly.

Self-reliance involves relying on one's abilities, judgment, and resources to navigate life. Here are more examples of self-reliance seen today:

Entrepreneurship: Starting and running your own business, relying on your skills and determination to succeed.

Financial Independence: Managing your finances responsibly, saving money, and making sound investment decisions to secure your financial future.

Learning and Education: Taking the initiative to educate oneself, whether through formal education, self-directed learning, or acquiring new skills.

Problem-Solving: Tackling challenges independently, finding solutions to problems, and adapting to changing circumstances.

Personal Development: Taking responsibility for personal growth, setting goals, and working towards self-improvement.

Homesteading: Growing your food, raising livestock, or becoming self-sufficient in various aspects of daily life.

DIY Projects: Undertaking do-it-yourself projects, from home repairs to crafting, without relying on external help.

Living Off the Grid: Living independently from public utilities, generating your energy, and sourcing your water.

Decision-Making: Trusting your instincts and making decisions based on your values and beliefs rather than relying solely on external advice.

Crisis Management: Handling emergencies and crises with resilience and resourcefulness without depending on external assistance.

These examples illustrate different facets of self-reliance, emphasizing independence, resourcefulness, and the ability to navigate life autonomously.

What is the purpose of self reliance by Emerson?

In his essay, " Self Reliance, " Emerson's sole purpose is the want for people to avoid conformity. Emerson believed that in order for a man to truly be a man, he was to follow his own conscience and "do his own thing."

Essentially, do what you believe is right instead of blindly following society.

Why is it important to be self reliant?

While getting help from others, including friends and family, can be an essential part of your life and fulfilling. However, help may not always be available, or the assistance you receive may not be what you had hoped for.

It is for this reason that Emerson pushed for self-reliance. If a person were independent, could solve their problems, and fulfill their needs and desires, they would be a more vital member of society.

This can lead to growth in the following areas:

Empowerment: Self-reliance empowers individuals to take control of their lives. It fosters a sense of autonomy and the ability to make decisions independently.

Resilience: Developing self-reliance builds resilience, enabling individuals to bounce back from setbacks and face challenges with greater adaptability.

Personal Growth: Relying on oneself encourages continuous learning and personal growth. It motivates individuals to acquire new skills and knowledge.

Freedom: Self-reliance provides a sense of freedom from external dependencies. It reduces reliance on others for basic needs, decisions, or validation.

Confidence: Achieving goals through one's own efforts boosts confidence and self-esteem. It instills a belief in one's capabilities and strengthens a positive self-image.

Resourcefulness: Being self-reliant encourages resourcefulness. Individuals learn to solve problems creatively, adapt to changing circumstances, and make the most of available resources.

Adaptability: Self-reliant individuals are often more adaptable to change. They can navigate uncertainties with a proactive and positive mindset.

Reduced Stress: Dependence on others can lead to stress and anxiety, especially when waiting for external support. Self-reliance reduces reliance on external factors for emotional well-being.

Personal Responsibility: It promotes a sense of responsibility for one's own life and decisions. Self-reliant individuals are more likely to take ownership of their actions and outcomes.

Goal Achievement: Being self-reliant facilitates the pursuit and achievement of personal and professional goals. It allows individuals to overcome obstacles and stay focused on their objectives.

Overall, self-reliance contributes to personal empowerment, mental resilience, and the ability to lead a fulfilling and purposeful life. While collaboration and support from others are valuable, cultivating a strong sense of self-reliance enhances one's capacity to navigate life's challenges independently.

What did Emerson mean, "Envy is ignorance, imitation is suicide"?

According to Emerson, no kernel of nourishing corn can come to you independently, but every person is given a plot of ground to till.

In other words, Emerson believed that a person's main focus in life is to work on oneself, increasing their maturity and intellect, and overcoming insecurities, which will allow a person to be self-reliant to the point where they no longer envy others but measure themselves against how they were the day before.

When we do become self-reliant, we focus on creating rather than imitating. Being someone we are not is just as damaging to the soul as suicide.

Envy is ignorance: Emerson suggests that feeling envious of others is a form of ignorance. Envy often arises from a lack of understanding or appreciation of one's unique qualities and potential. Instead of being envious, individuals should focus on discovering and developing their talents and strengths.

Imitation is suicide: Emerson extends the idea by stating that imitation, or blindly copying others, is a form of self-destruction. He argues that true individuality and personal growth come from expressing one's unique voice and ideas. In this context, imitation is seen as surrendering one's identity and creativity, leading to a kind of "spiritual death."

What are the transcendental elements in Emerson’s self-reliance?

The five predominant elements of Transcendentalism are nonconformity, self-reliance, free thought, confidence, and the importance of nature.

The Transcendentalism movement emerged in New England between 1820 and 1836. It is essential to differentiate this movement from Transcendental Meditation, a distinct practice.

According to the Stanford Encyclopedia of Philosophy, Transcendentalism is characterized as "an American literary, political, and philosophical movement of the early nineteenth century, centered around Ralph Waldo Emerson." A central tenet of this movement is the belief that individual purity can be 'corrupted' by society.

Are Emerson's writings referenced in pop culture?

Emerson has made it into popular culture. One such example is in the film Next Stop Wonderland released in 1998. The reference is a quote from Emerson's essay on Self Reliance, "A foolish consistency is the hobgoblin of little minds."

This becomes a running theme in the film as a single woman (Hope Davis ), who is quite familiar with Emerson's writings and showcases several men taking her on dates, attempting to impress her by quoting the famous line, only to botch the line and also giving attribution to the wrong person. One gentleman says confidently it was W.C. Fields, while another matches the quote with Cicero. One goes as far as stating it was Karl Marx!

Why does Emerson say about self confidence?

Content is coming very soon.

Self-Reliance: The Complete Essay

Ne te quaesiveris extra."

Man is his own star; and the soul that can Render an honest and a perfect man, Commands all light, all influence, all fate ; Nothing to him falls early or too late. Our acts our angels are, or good or ill, Our fatal shadows that walk by us still." Epilogue to Beaumont and Fletcher's Honest Man's Fortune Cast the bantling on the rocks, Suckle him with the she-wolf's teat; Wintered with the hawk and fox, Power and speed be hands and feet.

Ralph Waldo Emerson left the ministry to pursue a career in writing and public speaking. Emerson became one of America's best known and best-loved 19th-century figures. More About Emerson

Ralph Waldo Emerson Self Reliance Summary

The essay “Self-Reliance,” written by Ralph Waldo Emerson, is, by far, his most famous piece of work. Emerson, a Transcendentalist, believed focusing on the purity and goodness of individualism and community with nature was vital for a strong society. Transcendentalists despise the corruption and conformity of human society and institutions. Published in 1841, the Self Reliance essay is a deep-dive into self-sufficiency as a virtue.

In the essay "Self-Reliance," Ralph Waldo Emerson advocates for individuals to trust in their own instincts and ideas rather than blindly following the opinions of society and its institutions. He argues that society encourages conformity, stifles individuality, and encourages readers to live authentically and self-sufficient lives.

Emerson also stresses the importance of being self-reliant, relying on one's own abilities and judgment rather than external validation or approval from others. He argues that people must be honest with themselves and seek to understand their own thoughts and feelings rather than blindly following the expectations of others. Through this essay, Emerson emphasizes the value of independence, self-discovery, and personal growth.

What is the Meaning of Self-Reliance?

I read the other day some verses written by an eminent painter which were original and not conventional. The soul always hears an admonition in such lines, let the subject be what it may. The sentiment they instill is of more value than any thought they may contain. To believe your own thought, to think that what is true for you in your private heart is true for all men, — that is genius.

Speak your latent conviction, and it shall be the universal sense; for the inmost in due time becomes the outmost,—— and our first thought is rendered back to us by the trumpets of the Last Judgment. Familiar as the voice of the mind is to each, the highest merit we ascribe to Moses, Plato, and Milton is, that they set at naught books and traditions, and spoke not what men but what they thought. A man should learn to detect and watch that gleam of light that flashes across his mind from within, more than the luster of the firmament of bards and sages. Yet he dismisses without notice his thought because it is his. In every work of genius, we recognize our own rejected thoughts: they come back to us with a certain alienated majesty.

Great works of art have no more affecting lessons for us than this. They teach us to abide by our spontaneous impression with good-humored inflexibility than most when the whole cry of voices is on the other side. Else, tomorrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.

There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without preestablished harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise, shall give him no peace. It is a deliverance that does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.

Trust Thyself: Every Heart Vibrates To That Iron String.

Accept the place the divine providence has found for you, the society of your contemporaries, and the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on Chaos and the Dark.

What pretty oracles nature yields to us in this text, in the face and behaviour of children, babes, and even brutes! That divided and rebel mind, that distrust of a sentiment because our arithmetic has computed the strength and means opposed to our purpose, these have not. Their mind being whole, their eye is as yet unconquered, and when we look in their faces, we are disconcerted. Infancy conforms to nobody: all conform to it, so that one babe commonly makes four or five out of the adults who prattle and play to it. So God has armed youth and puberty and manhood no less with its own piquancy and charm, and made it enviable and gracious and its claims not to be put by, if it will stand by itself. Do not think the youth has no force, because he cannot speak to you and me. Hark! in the next room his voice is sufficiently clear and emphatic. It seems he knows how to speak to his contemporaries. Bashful or bold, then, he will know how to make us seniors very unnecessary.

The nonchalance of boys who are sure of a dinner, and would disdain as much as a lord to do or say aught to conciliate one, is the healthy attitude of human nature. A boy is in the parlour what the pit is in the playhouse; independent, irresponsible, looking out from his corner on such people and facts as pass by, he tries and sentences them on their merits, in the swift, summary way of boys, as good, bad, interesting, silly, eloquent, troublesome. He cumbers himself never about consequences, about interests: he gives an independent, genuine verdict. You must court him: he does not court you. But the man is, as it were, clapped into jail by his consciousness. As soon as he has once acted or spoken with eclat, he is a committed person, watched by the sympathy or the hatred of hundreds, whose affections must now enter into his account. There is no Lethe for this. Ah, that he could pass again into his neutrality! Who can thus avoid all pledges, and having observed, observe again from the same unaffected, unbiased, unbribable, unaffrighted innocence, must always be formidable. He would utter opinions on all passing affairs, which being seen to be not private, but necessary, would sink like darts into the ear of men, and put them in fear.

Society everywhere is in conspiracy - Ralph Waldo Emerson

These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world. Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.

Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser, who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested, — "But these impulses may be from below, not from above." I replied, "They do not seem to me to be such; but if I am the Devil's child, I will live then from the Devil." No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it. A man is to carry himself in the presence of all opposition, as if every thing were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent and well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways. If malice and vanity wear the coat of philanthropy, shall that pass? If an angry bigot assumes this bountiful cause of Abolition, and comes to me with his last news from Barbadoes, why should I not say to him, 'Go love thy infant; love thy wood-chopper: be good-natured and modest: have that grace; and never varnish your hard, uncharitable ambition with this incredible tenderness for black folk a thousand miles off. Thy love afar is spite at home.' Rough and graceless would be such greeting, but truth is handsomer than the affectation of love. Your goodness must have some edge to it, — else it is none. The doctrine of hatred must be preached as the counteraction of the doctrine of love when that pules and whines. I shun father and mother and wife and brother, when my genius calls me. The lintels of the door-post I would write on, Whim . It is somewhat better than whim at last I hope, but we cannot spend the day in explanation. Expect me not to show cause why I seek or why I exclude company. Then, again, do not tell me, as a good man did to-day, of my obligation to put all poor men in good situations. Are they my poor? I tell thee, thou foolish philanthropist, that I grudge the dollar, the dime, the cent, I give to such men as do not belong to me and to whom I do not belong. There is a class of persons to whom by all spiritual affinity I am bought and sold; for them I will go to prison, if need be; but your miscellaneous popular charities; the education at college of fools; the building of meeting-houses to the vain end to which many now stand; alms to sots; and the thousandfold Relief Societies; — though I confess with shame I sometimes succumb and give the dollar, it is a wicked dollar which by and by I shall have the manhood to withhold.

Virtues are, in the popular estimate, rather the exception than the rule. There is the man and his virtues. Men do what is called a good action, as some piece of courage or charity, much as they would pay a fine in expiation of daily non-appearance on parade. Their works are done as an apology or extenuation of their living in the world, — as invalids and the insane pay a high board. Their virtues are penances. I do not wish to expiate, but to live. My life is for itself and not for a spectacle. I much prefer that it should be of a lower strain, so it be genuine and equal, than that it should be glittering and unsteady. Wish it to be sound and sweet, and not to need diet and bleeding. The primary evidence I ask that you are a man, and refuse this appeal from the man to his actions. For myself it makes no difference that I know, whether I do or forbear those actions which are reckoned excellent. I cannot consent to pay for a privilege where I have intrinsic right. Few and mean as my gifts may be, I actually am, and do not need for my own assurance or the assurance of my fellows any secondary testimony.

What I must do is all that concerns me, not what the people think.

This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder, because you will always find those who think they know what is your duty better than you know it. The easy thing in the world is to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.

The objection to conforming to usages that have become dead to you is, that it scatters your force. It loses your time and blurs the impression of your character. If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like base housekeepers, — under all these screens I have difficulty to detect the precise man you are. And, of course, so much force is withdrawn from your proper life. But do your work, and I shall know you. Do your work, and you shall reinforce yourself. A man must consider what a blindman's-buff is this game of conformity. If I know your sect, I anticipate your argument. I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? With all this ostentation of examining the grounds of the institution, do I not know that he will do no such thing? Do not I know that he is pledged to himself not to look but at one side, — the permitted side, not as a man, but as a parish minister? He is a retained attorney, and these airs of the bench are the emptiest affectation. Well, most men have bound their eyes with one or another handkerchief, and attached themselves to some one of these communities of opinion. This conformity makes them not false in a few particulars, authors of a few lies, but false in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four; so that every word they say chagrins us, and we know not where to begin to set them right. Meantime nature is not slow to equip us in the prison-uniform of the party to which we adhere. We come to wear one cut of face and figure, and acquire by degrees the gentlest asinine expression. There is a mortifying experience in particular, which does not fail to wreak itself also in the general history; I mean "the foolish face of praise," the forced smile which we put on in company where we do not feel at ease in answer to conversation which does not interest us. The muscles, not spontaneously moved, but moved by a low usurping wilfulness, grow tight about the outline of the face with the most disagreeable sensation.

For nonconformity the world whips you with its displeasure. And therefore a man must know how to estimate a sour face. The by-standers look askance on him in the public street or in the friend's parlour. If this aversation had its origin in contempt and resistance like his own, he might well go home with a sad countenance; but the sour faces of the multitude, like their sweet faces, have no deep cause, but are put on and off as the wind blows and a newspaper directs. Yet is the discontent of the multitude more formidable than that of the senate and the college. It is easy enough for a firm man who knows the world to brook the rage of the cultivated classes. Their rage is decorous and prudent, for they are timid as being very vulnerable themselves. But when to their feminine rage the indignation of the people is added, when the ignorant and the poor are aroused, when the unintelligent brute force that lies at the bottom of society is made to growl and mow, it needs the habit of magnanimity and religion to treat it godlike as a trifle of no concernment.

The other terror that scares us from self-trust is our consistency; a reverence for our past act or word, because the eyes of others have no other data for computing our orbit than our past acts, and we are loath to disappoint them.

But why should you keep your head over your shoulder? Why drag about this corpse of your memory, lest you contradict somewhat you have stated in this or that public place? Suppose you should contradict yourself; what then? It seems to be a rule of wisdom never to rely on your memory alone, scarcely even in acts of pure memory, but to bring the past for judgment into the thousand-eyed present, and live ever in a new day. In your metaphysics you have denied personality to the Deity: yet when the devout motions of the soul come, yield to them heart and life, though they should clothe God with shape and color. Leave your theory, as Joseph his coat in the hand of the harlot, and flee.

A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Speak what you think now in hard words, and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day. — 'Ah, so you shall be sure to be misunderstood.' — Is it so bad, then, to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.

Do not follow where the path may lead - Ralph Waldo Emerson

I suppose no man can violate his nature.

All the sallies of his will are rounded in by the law of his being, as the inequalities of Andes and Himmaleh are insignificant in the curve of the sphere. Nor does it matter how you gauge and try him. A character is like an acrostic or Alexandrian stanza; — read it forward, backward, or across, it still spells the same thing. In this pleasing, contrite wood-life which God allows me, let me record day by day my honest thought without prospect or retrospect, and, I cannot doubt, it will be found symmetrical, though I mean it not, and see it not. My book should smell of pines and resound with the hum of insects. The swallow over my window should interweave that thread or straw he carries in his bill into my web also. We pass for what we are. Character teaches above our wills. Men imagine that they communicate their virtue or vice only by overt actions, and do not see that virtue or vice emit a breath every moment.

There will be an agreement in whatever variety of actions, so they be each honest and natural in their hour. For of one will, the actions will be harmonious, however unlike they seem. These varieties are lost sight of at a little distance, at a little height of thought. One tendency unites them all. The voyage of the best ship is a zigzag line of a hundred tacks. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself, and will explain your other genuine actions. Your conformity explains nothing. Act singly, and what you have already done singly will justify you now. Greatness appeals to the future. If I can be firm enough to-day to do right, and scorn eyes, I must have done so much right before as to defend me now. Be it how it will, do right now. Always scorn appearances, and you always may. The force of character is cumulative. All the foregone days of virtue work their health into this. What makes the majesty of the heroes of the senate and the field, which so fills the imagination? The consciousness of a train of great days and victories behind. They shed an united light on the advancing actor. He is attended as by a visible escort of angels. That is it which throws thunder into Chatham's voice, and dignity into Washington's port, and America into Adams's eye. Honor is venerable to us because it is no ephemeris. It is always ancient virtue. We worship it today because it is not of today. We love it and pay it homage, because it is not a trap for our love and homage, but is self-dependent, self-derived, and therefore of an old immaculate pedigree, even if shown in a young person.

I hope in these days we have heard the last of conformity and consistency. Let the words be gazetted and ridiculous henceforward. Instead of the gong for dinner, let us hear a whistle from the Spartan fife. Let us never bow and apologize more. A great man is coming to eat at my house. I do not wish to please him; He should wish to please me, that I wish. I will stand here for humanity, and though I would make it kind, I would make it true. Let us affront and reprimand the smooth mediocrity and squalid contentment of the times, and hurl in the face of custom, and trade, and office, the fact which is the upshot of all history, that there is a great responsible Thinker and Actor working wherever a man works; that a true man belongs to no other time or place, but is the centre of things. Where he is, there is nature. He measures you, and all men, and all events. Ordinarily, every body in society reminds us of somewhat else, or of some other person. Character, reality, reminds you of nothing else; it takes place of the whole creation. The man must be so much, that he must make all circumstances indifferent. Every true man is a cause, a country, and an age; requires infinite spaces and numbers and time fully to accomplish his design; — and posterity seem to follow his steps as a train of clients. A man Caesar is born, and for ages after we have a Roman Empire. Christ is born, and millions of minds so grow and cleave to his genius, that he is confounded with virtue and the possible of man. An institution is the lengthened shadow of one man; as, Monachism, of the Hermit Antony; the Reformation, of Luther; Quakerism, of Fox; Methodism, of Wesley; Abolition, of Clarkson. Scipio, Milton called "the height of Rome"; and all history resolves itself very easily into the biography of a few stout and earnest persons.

Let a man then know his worth, and keep things under his feet. Let him not peep or steal, or skulk up and down with the air of a charity-boy, a bastard, or an interloper, in the world which exists for him. But the man in the street, finding no worth in himself which corresponds to the force which built a tower or sculptured a marble god, feels poor when he looks on these. To him a palace, a statue, or a costly book have an alien and forbidding air, much like a gay equipage, and seem to say like that, 'Who are you, Sir?' Yet they all are his, suitors for his notice, petitioners to his faculties that they will come out and take possession. The picture waits for my verdict: it is not to command me, but I am to settle its claims to praise. That popular fable of the sot who was picked up dead drunk in the street, carried to the duke's house, washed and dressed and laid in the duke's bed, and, on his waking, treated with all obsequious ceremony like the duke, and assured that he had been insane, owes its popularity to the fact, that it symbolizes so well the state of man, who is in the world a sort of sot, but now and then wakes up, exercises his reason, and finds himself a true prince.

Our reading is mendicant and sycophantic. In history, our imagination plays us false. Kingdom and lordship, power and estate, are a gaudier vocabulary than private John and Edward in a small house and common day's work; but the things of life are the same to both; the sum total of both is the same. Why all this deference to Alfred, and Scanderbeg, and Gustavus? Suppose they were virtuous; did they wear out virtue? As great a stake depends on your private act to-day, as followed their public and renowned steps. When private men shall act with original views, the lustre will be transferred from the actions of kings to those of gentlemen.

The world has been instructed by its kings, who have so magnetized the eyes of nations. It has been taught by this colossal symbol the mutual reverence that is due from man to man. The joyful loyalty with which men have everywhere suffered the king, the noble, or the great proprietor to walk among them by a law of his own, make his own scale of men and things, and reverse theirs, pay for benefits not with money but with honor, and represent the law in his person, was the hieroglyphic by which they obscurely signified their consciousness of their own right and comeliness, the right of every man.

The magnetism which all original action exerts is explained when we inquire the reason of self-trust.

Who is the Trustee? What is the aboriginal Self, on which a universal reliance may be grounded? What is the nature and power of that science-baffling star, without parallax, without calculable elements, which shoots a ray of beauty even into trivial and impure actions, if the least mark of independence appear? The inquiry leads us to that source, at once the essence of genius, of virtue, and of life, which we call Spontaneity or Instinct. We denote this primary wisdom as Intuition, whilst all later teachings are tuitions. In that deep force, the last fact behind which analysis cannot go, all things find their common origin. For, the sense of being which in calm hours rises, we know not how, in the soul, is not diverse from things, from space, from light, from time, from man, but one with them, and proceeds obviously from the same source whence their life and being also proceed. We first share the life by which things exist, and afterwards see them as appearances in nature, and forget that we have shared their cause. Here is the fountain of action and of thought. Here are the lungs of that inspiration which giveth man wisdom, and which cannot be denied without impiety and atheism. We lie in the lap of immense intelligence, which makes us receivers of its truth and organs of its activity. When we discern justice, when we discern truth, we do nothing of ourselves, but allow a passage to its beams. If we ask whence this comes, if we seek to pry into the soul that causes, all philosophy is at fault. Its presence or its absence is all we can affirm. Every man discriminates between the voluntary acts of his mind, and his involuntary perceptions, and knows that to his involuntary perceptions a perfect faith is due. He may err in the expression of them, but he knows that these things are so, like day and night, not to be disputed. My wilful actions and acquisitions are but roving; — the idlest reverie, the faintest native emotion, command my curiosity and respect. Thoughtless people contradict as readily the statement of perceptions as of opinions, or rather much more readily; for, they do not distinguish between perception and notion. They fancy that I choose to see this or that thing. But perception is not whimsical, but fatal. If I see a trait, my children will see it after me, and in course of time, all mankind, — although it may chance that no one has seen it before me. For my perception of it is as much a fact as the sun.

The relations of the soul to the divine spirit are so pure, that it is profane to seek to interpose helps. It must be that when God speaketh he should communicate, not one thing, but all things; should fill the world with his voice; should scatter forth light, nature, time, souls, from the centre of the present thought; and new date and new create the whole. Whenever a mind is simple, and receives a divine wisdom, old things pass away, — means, teachers, texts, temples fall; it lives now, and absorbs past and future into the present hour. All things are made sacred by relation to it, — one as much as another. All things are dissolved to their centre by their cause, and, in the universal miracle, petty and particular miracles disappear. If, therefore, a man claims to know and speak of God, and carries you backward to the phraseology of some old mouldered nation in another country, in another world, believe him not. Is the acorn better than the oak which is its fulness and completion? Is the parent better than the child into whom he has cast his ripened being? Whence, then, this worship of the past? The centuries are conspirators against the sanity and authority of the soul. Time and space are but physiological colors which the eye makes, but the soul is light; where it is, is day; where it was, is night; and history is an impertinence and an injury, if it be anything more than a cheerful apologue or parable of my being and becoming.

Man is timid and apologetic; he is no longer upright; 'I think,' 'I am,' that he dares not say, but quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses or to better ones; they are for what they are; they exist with God today. There is no time to them. There is simply the rose; it is perfect in every moment of its existence. Before a leaf bud has burst, its whole life acts; in the full-blown flower there is no more; in the leafless root there is no less. Its nature is satisfied, and it satisfies nature, in all moments alike. But man postpones or remembers; he does not live in the present, but with reverted eye laments the past, or, heedless of the riches that surround him, stands on tiptoe to foresee the future. He cannot be happy and strong until he too lives with nature in the present, above time.

This should be plain enough. Yet see what strong intellects dare not yet hear God himself, unless he speak the phraseology of I know not what David, or Jeremiah, or Paul. We shall not always set so great a price on a few texts, on a few lives. We are like children who repeat by rote the sentences of grandames and tutors, and, as they grow older, of the men of talents and character they chance to see, — painfully recollecting the exact words they spoke; afterwards, when they come into the point of view which those had who uttered these sayings, they understand them, and are willing to let the words go; for, at any time, they can use words as good when occasion comes. If we live truly, we shall see truly. It is as easy for the strong man to be strong, as it is for the weak to be weak. When we have new perception, we shall gladly disburden the memory of its hoarded treasures as old rubbish. When a man lives with God, his voice shall be as sweet as the murmur of the brook and the rustle of the corn.

And now at last the highest truth on this subject remains unsaid; probably cannot be said; for all that we say is the far-off remembering of the intuition. That thought, by what I can now nearest approach to say it, is this. When good is near you, when you have life in yourself, it is not by any known or accustomed way; you shall not discern the foot-prints of any other; not see the face of man; and you shall not hear any name;—— the way, the thought, the good, shall be wholly strange and new. It shall exclude example and experience. You take the way from man, not to man. All persons that ever existed are its forgotten ministers. Fear and hope are alike beneath it. There is somewhat low even in hope. In the hour of vision, there is nothing that can be called gratitude, nor properly joy. The soul raised over passion beholds identity and eternal causation, perceives the self-existence of Truth and Right, and calms itself with knowing that all things go well. Vast spaces of nature, the Atlantic Ocean, the South Sea, — long intervals of time, years, centuries, — are of no account. This which I think and feel underlay every former state of life and circumstances, as it does underlie my present, and what is called life, and what is called death.

It is easy in the world to live after the world’s opinion - Ralph Waldo Emerson

Life only avails, not the having lived.

Power ceases in the instant of repose; it resides in the moment of transition from a past to a new state, in the shooting of the gulf, in the darting to an aim. This one fact the world hates is that the soul becomes ; for that forever degrades the past, turns all riches to poverty, all reputation to a shame, confounds the saint with the rogue, shoves Jesus and Judas equally aside. Why, then, do we prate of self-reliance? Inasmuch as the soul is present, there will be power, not confidence but an agent. To talk of reliance is a poor external way of speaking. Speak rather of that which relies, because it works and is. Who has more obedience than I masters me, though he should not raise his finger. Round him I must revolve by the gravitation of spirits. We fancy it rhetoric, when we speak of eminent virtue. We do not yet see that virtue is Height, and that a man or a company of men, plastic and permeable to principles, by the law of nature must overpower and ride all cities, nations, kings, rich men, poets, who are not.

This is the ultimate fact which we so quickly reach on this, as on every topic, the resolution of all into the ever-blessed ONE. Self-existence is the attribute of the Supreme Cause, and it constitutes the measure of good by the degree in which it enters into all lower forms. All things real are so by so much virtue as they contain. Commerce, husbandry, hunting, whaling, war, eloquence , personal weight, are somewhat, and engage my respect as examples of its presence and impure action. I see the same law working in nature for conservation and growth. Power is in nature the essential measure of right. Nature suffers nothing to remain in her kingdoms which cannot help itself. The genesis and maturation of a planet, its poise and orbit, the bended tree recovering itself from the strong wind, the vital resources of every animal and vegetable, are demonstrations of the self-sufficing, and therefore self-relying soul.

Thus all concentrates: let us not rove; let us sit at home with the cause. Let us stun and astonish the intruding rabble of men and books and institutions, by a simple declaration of the divine fact. Bid the invaders take the shoes from off their feet, for God is here within. Let our simplicity judge them, and our docility to our own law demonstrate the poverty of nature and fortune beside our native riches.

But now we are a mob. Man does not stand in awe of man, nor is his genius admonished to stay at home, to put itself in communication with the internal ocean, but it goes abroad to beg a cup of water of the urns of other men. We must go alone. I like the silent church before the service begins, better than any preaching. How far off, how cool, how chaste the persons look, begirt each one with a precinct or sanctuary! So let us always sit. Why should we assume the faults of our friend, or wife, or father, or child, because they sit around our hearth, or are said to have the same blood? All men have my blood, and I have all men's. Not for that will I adopt their petulance or folly, even to the extent of being ashamed of it. But your isolation must not be mechanical, but spiritual, that is, must be elevation. At times the whole world seems to be in conspiracy to importune you with emphatic trifles. Friend, client, child, sickness, fear, want, charity, all knock at once at thy closet door, and say, — 'Come out unto us.' But keep thy state; come not into their confusion. The power men possess to annoy me, I give them by a weak curiosity. No man can come near me but through my act. "What we love that we have, but by desire we bereave ourselves of the love."

If we cannot at once rise to the sanctities of obedience and faith, let us at least resist our temptations; let us enter into the state of war, and wake Thor and Woden, courage and constancy, in our Saxon breasts. This is to be done in our smooth times by speaking the truth. Check this lying hospitality and lying affection. Live no longer to the expectation of these deceived and deceiving people with whom we converse. Say to them, O father, O mother, O wife, O brother, O friend, I have lived with you after appearances hitherto. Henceforward I am the truth's. Be it known unto you that henceforward I obey no law less than the eternal law. I will have no covenants but proximities. To nourish my parents, to support my family I shall endeavour, to be the chaste husband of one wife, — but these relations I must fill after a new and unprecedented way. I appeal from your customs that I must be myself. I cannot break myself any longer for you, or you. If you can love me for what I am, we shall be the happier. If you cannot, I will still seek to deserve that you should. I will not hide my tastes or aversions. I will so trust that what is deep is holy, that I will do strongly before the sun and moon whatever inly rejoices me, and the heart appoints. If you are noble, I will love you; I will not hurt you and myself by hypocritical attentions if you are not. If you are true, but not in the same truth with me, cleave to your companions; I will seek my own. I do this not selfishly, but humbly and truly. It is alike your interest, and mine, and all men's, however long we have dwelt in lies, to live in truth. Does this sound harsh today? You will soon love what is dictated by your nature as well as mine, and, if we follow the truth, it will bring us out safe at last. — But so you may give these friends pain. Yes, but I cannot sell my liberty and my power, to save their sensibility. Besides, all persons have their moments of reason, when they look out into the region of absolute truth; then will they justify me, and do the same thing.

The populace think that your rejection of popular standards is a rejection of all standard, and mere antinomianism; and the bold sensualist will use the name of philosophy to gild his crimes. But the law of consciousness abides. There are two confessionals, in one or the other of which we must be shriven. You may fulfil your round of duties by clearing yourself in the direct , or in the reflex way. Consider whether you have satisfied your relations to father, mother, cousin, neighbour, town, cat, and dog; whether any of these can upbraid you. But I may also neglect this reflex standard, and absolve me to myself. I have my own stern claims and perfect circle. It denies the name of duty to many offices that are called duties. But if I can discharge its debts, it enables me to dispense with the popular code. If anyone imagines that this law is lax, let him keep its commandment one day.

And truly it demands something godlike in him who has cast off the common motives of humanity, and has ventured to trust himself for a taskmaster. High be his heart, faithful his will, clear his sight, that he may in good earnest be doctrine, society, law, to himself, that a simple purpose may be to him as strong as iron necessity is to others!

If any man consider the present aspects of what is called by distinction society , he will see the need of these ethics. The sinew and heart of man seem to be drawn out, and we are become timorous, desponding whimperers. We are afraid of truth, afraid of fortune, afraid of death, and afraid of each other. Our age yields no great and perfect persons. We want men and women who shall renovate life and our social state, but we see that most natures are insolvent, cannot satisfy their own wants, have an ambition out of all proportion to their practical force, and do lean and beg day and night continually. Our housekeeping is mendicant, our arts, our occupations, our marriages, our religion, we have not chosen, but society has chosen for us. We are parlour soldiers. We shun the rugged battle of fate , where strength is born.

If our young men miscarry in their first enterprises, they lose all heart.

Men say he is ruined if the young merchant fails . If the finest genius studies at one of our colleges, and is not installed in an office within one year afterwards in the cities or suburbs of Boston or New York, it seems to his friends and to himself that he is right in being disheartened, and in complaining the rest of his life. A sturdy lad from New Hampshire or Vermont, who in turn tries all the professions, who teams it , farms it , peddles , keeps a school, preaches, edits a newspaper, goes to Congress, buys a township, and so forth, in successive years, and always, like a cat, falls on his feet, is worth a hundred of these city dolls. He walks abreast with his days, and feels no shame in not 'studying a profession,' for he does not postpone his life, but lives already. He has not one chance, but a hundred chances. Let a Stoic open the resources of man, and tell men they are not leaning willows, but can and must detach themselves; that with the exercise of self-trust, new powers shall appear; that a man is the word made flesh, born to shed healing to the nations, that he should be ashamed of our compassion, and that the moment he acts from himself, tossing the laws, the books, idolatries, and customs out of the window, we pity him no more, but thank and revere him, — and that teacher shall restore the life of man to splendor, and make his name dear to all history.

It is easy to see that a greater self-reliance must work a revolution in all the offices and relations of men; in their religion; education; and in their pursuits; their modes of living; their association; in their property; in their speculative views.

1. In what prayers do men allow themselves! That which they call a holy office is not so much as brave and manly. Prayer looks abroad and asks for some foreign addition to come through some foreign virtue, and loses itself in endless mazes of natural and supernatural, and mediatorial and miraculous. It is prayer that craves a particular commodity, — anything less than all good, — is vicious. Prayer is the contemplation of the facts of life from the highest point of view. It is the soliloquy of a beholding and jubilant soul. It is the spirit of God pronouncing his works good. But prayer as a means to effect a private end is meanness and theft. It supposes dualism and not unity in nature and consciousness. As soon as the man is at one with God, he will not beg. He will then see prayer in all action. The prayer of the farmer kneeling in his field to weed it, the prayer of the rower kneeling with the stroke of his oar, are true prayers heard throughout nature, though for cheap ends. Caratach, in Fletcher's Bonduca, when admonished to inquire the mind of the god Audate, replies, —

"His hidden meaning lies in our endeavours; Our valors are our best gods."

Another sort of false prayers are our regrets. Discontent is the want of self-reliance: it is infirmity of will. Regret calamities, if you can thereby help the sufferer; if not, attend your own work, and already the evil begins to be repaired. Our sympathy is just as base. We come to them who weep foolishly, and sit down and cry for company, instead of imparting to them truth and health in rough electric shocks, putting them once more in communication with their own reason. The secret of fortune is joy in our hands. Welcome evermore to gods and men is the self-helping man. For him all doors are flung wide: him all tongues greet, all honors crown, all eyes follow with desire. Our love goes out to him and embraces him, because he did not need it. We solicitously and apologetically caress and celebrate him, because he held on his way and scorned our disapprobation. The gods love him because men hated him. "To the persevering mortal," said Zoroaster, "the blessed Immortals are swift."

As men's prayers are a disease of the will, so are their creeds a disease of the intellect . They say with those foolish Israelites, 'Let not God speak to us, lest we die. Speak thou, speak any man with us, and we will obey.' Everywhere I am hindered of meeting God in my brother, because he has shut his own temple doors, and recites fables merely of his brother's, or his brother's brother's God. Every new mind is a new classification. If it prove a mind of uncommon activity and power, a Locke, a Lavoisier, a Hutton, a Bentham, a Fourier, it imposes its classification on other men, and lo! a new system. In proportion to the depth of the thought, and so to the number of the objects it touches and brings within reach of the pupil, is his complacency. But chiefly is this apparent in creeds and churches, which are also classifications of some powerful mind acting on the elemental thought of duty, and man's relation to the Highest. Such as Calvinism, Quakerism, Swedenborgism. The pupil takes the same delight in subordinating everything to the new terminology, as a girl who has just learned botany in seeing a new earth and new seasons thereby. It will happen for a time, that the pupil will find his intellectual power has grown by the study of his master's mind. But in all unbalanced minds, the classification is idolized, passes for the end, and not for a speedily exhaustible means, so that the walls of the system blend to their eye in the remote horizon with the walls of the universe; the luminaries of heaven seem to them hung on the arch their master built. They cannot imagine how you aliens have any right to see, — how you can see; 'It must be somehow that you stole the light from us.' They do not yet perceive, that light, unsystematic, indomitable, will break into any cabin, even into theirs. Let them chirp awhile and call it their own. If they are honest and do well, presently their neat new pinfold will be too strait and low, will crack, will lean, will rot and vanish, and the immortal light, all young and joyful, million-orbed, million-colored, will beam over the universe as on the first morning.

2. It is for want of self-culture that the superstition of Travelling, whose idols are Italy, England, Egypt, retains its fascination for all educated Americans. They who made England, Italy, or Greece venerable in the imagination did so by sticking fast where they were, like an axis of the earth. In manly hours, we feel that duty is our place. The soul is no traveller; the wise man stays at home, and when his necessities, his duties, on any occasion call him from his house, or into foreign lands, he is at home still, and shall make men sensible by the expression of his countenance, that he goes the missionary of wisdom and virtue, and visits cities and men like a sovereign, and not like an interloper or a valet.

I have no churlish objection to the circumnavigation of the globe, for the purposes of art, of study, and benevolence, so that the man is first domesticated, or does not go abroad with the hope of finding somewhat greater than he knows. He who travels to be amused, or to get somewhat which he does not carry, travels away from himself, and grows old even in youth among old things. In Thebes, in Palmyra, his will and mind have become old and dilapidated as they. He carries ruins to ruins.

Travelling is a fool's paradise. Our first journeys discover to us the indifference of places. At home I dream that at Naples, at Rome, I can be intoxicated with beauty, and lose my sadness. I pack my trunk, embrace my friends, embark on the sea, and at last wake up in Naples, and there beside me is the stern fact, the sad self, unrelenting, identical, that I fled from. The Vatican, and the palaces I seek. But I am not intoxicated though I affect to be intoxicated with sights and suggestions. My giant goes with me wherever I go.

3. But the rage of travelling is a symptom of a deeper unsoundness affecting the whole intellectual action. The intellect is vagabond, and our system of education fosters restlessness. Our minds travel when our bodies are forced to stay at home. We imitate, and what is imitation but the travelling of the mind? Our houses are built with foreign taste; Shelves are garnished with foreign ornaments, but our opinions, our tastes, our faculties, lean, and follow the Past and the Distant. The soul created the arts wherever they have flourished. It was in his own mind that the artist sought his model. It was an application of his own thought to the thing to be done and the conditions to be observed. And why need we copy the Doric or the Gothic model? Beauty, convenience, grandeur of thought, and quaint expression are as near to us as to any, and if the American artist will study with hope and love the precise thing to be done by him, considering the climate, the soil, the length of the day, the wants of the people, the habit and form of the government, he will create a house in which all these will find themselves fitted, and taste and sentiment will be satisfied also.

Insist on yourself; never imitate. Your own gift you can present every moment with the cumulative force of a whole life's cultivation, but of the adopted talent of another, you have only an extemporaneous, half possession. That which each can do best, none but his Maker can teach him. No man yet knows what it is, nor can, till that person has exhibited it. Where is the master who could have taught Shakespeare? Where is the master who could have instructed Franklin, or Washington, or Bacon, or Newton? Every great man is a unique. The Scipionism of Scipio is precisely that part he could not borrow. Shakespeare will never be made by the study of Shakespeare. Do that which is assigned you, and you cannot hope too much or dare too much. There is at this moment for you an utterance brave and grand as that of the colossal chisel of Phidias, or trowel of the Egyptians, or the pen of Moses, or Dante, but different from all these. Not possibly will the soul all rich, all eloquent, with thousand-cloven tongue, deign to repeat itself; but if you can hear what these patriarchs say, surely you can reply to them in the same pitch of voice; for the ear and the tongue are two organs of one nature. Abide in the simple and noble regions of thy life, obey thy heart, and thou shalt reproduce the Foreworld again.

To be yourself in a world - Ralph Waldo Emerson

4. As our Religion, our Education, our Art look abroad, so does our spirit of society. All men plume themselves on the improvement of society, and no man improves.

Society never advances. It recedes as fast on one side as it gains on the other and undergoes continual changes; it is barbarous, civilized, christianized, rich and it is scientific, but this change is not amelioration. For everything that is given, something is taken. Society acquires new arts, and loses old instincts. What a contrast between the well-clad, reading, writing, thinking American, with a watch, a pencil, and a bill of exchange in his pocket, and the naked New Zealander, whose property is a club, a spear, a mat, and an undivided twentieth of a shed to sleep under! But compare the health of the two men, and you shall see that the white man has lost his aboriginal strength. If the traveller tell us truly, strike the savage with a broad axe, and in a day or two, the flesh shall unite and heal as if you struck the blow into soft pitch, and the same blow shall send the white to his grave.

The civilized man has built a coach, but has lost the use of his feet. He is supported on crutches, but lacks so much support of muscle. He has a fine Geneva watch, but he fails of the skill to tell the hour by the sun. A Greenwich nautical almanac he has, and so being sure of the information when he wants it, the man in the street does not know a star in the sky. The solstice he does not observe, the equinox he knows as little, and the whole bright calendar of the year are without a dial in his mind. His note-books impair his memory; his libraries overload his wit; the insurance office increases the number of accidents; and it may be a question whether machinery does not encumber; whether we have not lost by refinement some energy, by a Christianity entrenched in establishments and forms, some vigor of wild virtue. For every Stoic was a Stoic, but in Christendom, where is the Christian?

There is no more deviation in the moral standard than in the standard of height or bulk. No greater men are now than ever were. A singular equality may be observed between the great men of the first and of the last ages; nor can all the science, art, religion, and philosophy of the nineteenth century avail to educate greater men than Plutarch's heroes, three or four and twenty centuries ago. Not in time is the race progressive. Phocion, Socrates, Anaxagoras, Diogenes, are great men, but they leave no class. He who is really of their class will not be called by their name, but will be his own man, and, in his turn, the founder of a sect. The arts and inventions of each period are only its costume, and do not invigorate men. The harm of the improved machinery may compensate its good. Hudson and Behring accomplished so much in their fishing boats, as to astonish Parry and Franklin, whose equipment exhausted the resources of science and art. Galileo, with an opera-glass, discovered a more splendid series of celestial phenomena than anyone since. Columbus found the New World in an undecked boat. It is curious to see the periodical disuse and perishing of means and machinery, which were introduced with loud laudation a few years or centuries before. The great genius returns to essential man. We reckoned the improvements of the art of war among the triumphs of science, and yet Napoleon conquered Europe by the bivouac, which consisted of falling back on naked valor and disencumbering it of all aids. The Emperor held it impossible to make a perfect army, says Las Casas, "without abolishing our arms, magazines, commissaries, and carriages, until, in imitation of the Roman custom, the soldier should receive his supply of corn, grind it in his hand-mill, and bake his bread himself."

Society is a wave. The wave moves onward, but the water of which it is composed does not. The same particle does not rise from the valley to the ridge. Its unity is only phenomenal. The persons who make up a nation today, next year die, and their experience with them.

And so the reliance on Property, including the reliance on governments which protect it, is the want of self-reliance. Men have looked away from themselves and at things so long, that they have come to esteem the religious, learned, and civil institutions as guards of property, and they deprecate assaults on these, because they feel them to be assaults on property. They measure their esteem of each other by what each has, and not by what each is. But a cultivated man becomes ashamed of his property, out of new respect for his nature. Especially he hates what he has, if he see that it is accidental, — came to him by inheritance, or gift, or crime; then he feels that it is not having; it does not belong to him, has no root in him, and merely lies there, because no revolution or no robber takes it away. But that which a man is does always by necessity acquire, and what the man acquires is living property, which does not wait the beck of rulers, or mobs, or revolutions, or fire, or storm, or bankruptcies, but perpetually renews itself wherever the man breathes. "Thy lot or portion of life," said the Caliph Ali, "is seeking after thee; therefore, be at rest from seeking after it." Our dependence on these foreign goods leads us to our slavish respect for numbers. The political parties meet in numerous conventions; the greater the concourse, and with each new uproar of announcement, The delegation from Essex! The Democrats from New Hampshire! The Whigs of Maine! the young patriot feels himself stronger than before by a new thousand of eyes and arms. In like manner the reformers summon conventions, and vote and resolve in multitude. Not so, O friends! will the God deign to enter and inhabit you, but by a method precisely the reverse. It is only as a man puts off all foreign support, and stands alone, that I see him to be strong and to prevail. He is weaker by every recruit to his banner. Is not a man better than a town? Ask nothing of men, and in the endless mutation, thou only firm column must presently appear the upholder of all that surrounds thee. He who knows that power is inborn, that he is weak because he has looked for good out of him and elsewhere, and so perceiving, throws himself unhesitatingly on his thought, instantly rights himself, stands in the erect position, commands his limbs, works miracles; just as a man who stands on his feet is stronger than a man who stands on his head.

So use all that is called Fortune. Most men gamble with her, and gain all, and lose all, as her wheel rolls. But do thou leave as unlawful these winnings, and deal with Cause and Effect, the chancellors of God. In the Will work and acquire, and thou hast chained the wheel of Chance, and shalt sit hereafter out of fear from her rotations. A political victory, a rise of rents, the recovery of your sick, or the return of your absent friend, or some other favorable event, raises your spirits, and you think good days are preparing for you. Do not believe it. Nothing can bring you peace but yourself. Nothing can bring you peace but the triumph of principles.

Which quotation from "Self-reliance" best summarizes Emerson’s view on belief in oneself?

One of the most famous quotes from Ralph Waldo Emerson's "Self-Reliance" that summarizes his view on belief in oneself is:

"Trust thyself: every heart vibrates to that iron string."

What does Emerson argue should be the basis of human actions in the second paragraph of “self-reliance”?

In the second paragraph of "Self-Reliance," Emerson argues that individual conscience, or a person's inner voice, should be the basis of human actions. He writes, "Whoso would be a man must be a nonconformist." He believes that society tends to impose conformity and discourage people from following their own inner truth and intuition. Emerson encourages individuals to trust themselves and to act according to their own beliefs, instead of being influenced by the opinions of others. He argues that this is the way to live a truly authentic and fulfilling life.

Which statement best describes Emerson’s opinion of communities, according to the first paragraph of society and solitude?

According to the first paragraph of Ralph Waldo Emerson's " Society and Solitude, " Emerson has a mixed opinion of communities. He recognizes the importance of social interaction and the benefits of being part of a community but also recognizes the limitations that come with it.

He writes, "Society everywhere is in a conspiracy against the manhood of every one of its members." He argues that society can be limiting and restrictive, and can cause individuals to conform to norms and values that may not align with their own beliefs and desires. He believes that it is important for individuals to strike a balance between the benefits of social interaction and the need for solitude and self-discovery.

Which best describes Emerson’s central message to his contemporaries in "self-reliance"?

Ralph Waldo Emerson's central message to his contemporaries in "Self-Reliance" is to encourage individuals to trust in their own beliefs and instincts, and to break free from societal norms and expectations. He argues that individuals should have the courage to think for themselves and to live according to their own individual truth, rather than being influenced by the opinions of others. Through this message, he aims to empower people to live authentic and fulfilling lives, rather than living in conformity and compromise.

Yet, it is critical that we first possess the ability to conceive our own thoughts. Prior to venturing into the world, we must be intimately acquainted with our own selves and our individual minds. This sentiment echoes the concise maxim inscribed at the ancient Greek site of the Delphic Oracle: 'Know Thyself.'

In essence, Emerson's central message in "Self-Reliance" is to promote self-reliance and individualism as the key to a meaningful and purposeful life.

Understanding Emerson: "The American scholar" and his struggle for self-reliance.

Princeton University Press. ISBN 0-691-09982-0

Standford Encyclopedia of Philosophy

Other works from ralph waldo emerson for book clubs, the over-soul.

There is a difference between one and another hour of life, in their authority and subsequent effect. Our faith comes in moments; our vice is habitual.

The American Scholar

An Oration delivered before the Phi Beta Kappa Society, at Cambridge, August 31, 1837

Essays First Series

Essays: First Series First published in 1841 as Essays. After Essays: Second Series was published in 1844, Emerson corrected this volume and republished it in 1847 as Essays: First Series.

Emerson's Essays

Research the collective works of Ralph Waldo Emerson. Read More Essay

Self-Reliance

Emerson's most famous work that can truly change your life. Check it out

Early Emerson Poems

America's best known and best-loved poems. More Poems

Laura V. Svendsen

1035 Natoma Street, San Francisco

This exquisite Edwardian single-family house has a 1344 Sqft main…

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Title: the phase diagram of kernel interpolation in large dimensions.

Abstract: The generalization ability of kernel interpolation in large dimensions (i.e., $n \asymp d^{\gamma}$ for some $\gamma>0$) might be one of the most interesting problems in the recent renaissance of kernel regression, since it may help us understand the 'benign overfitting phenomenon' reported in the neural networks literature. Focusing on the inner product kernel on the sphere, we fully characterized the exact order of both the variance and bias of large-dimensional kernel interpolation under various source conditions $s\geq 0$. Consequently, we obtained the $(s,\gamma)$-phase diagram of large-dimensional kernel interpolation, i.e., we determined the regions in $(s,\gamma)$-plane where the kernel interpolation is minimax optimal, sub-optimal and inconsistent.

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Kernel Essays. A writer writes about the topic, using the text structure as a guide, creating one sentence per box. These sentences are called a kernel essay. The next step is for the writer to read the kernel essay aloud to several listeners to see how that structure worked for the writer. Peter Elbow calls this a "skeleton essay."
Synthesis Pre-Writing Strategy: The Kernel Essay
Synthesis Essay Pre-Writing Strategy: The Kernel Essay. What is a kernel essay? A kernel essay is a shortened form of a broader essay (usually a few paragraphs long) that emphasizes understanding how to format a claim (also known as thesis statement) and provide evidence for that claim. The goal is that a kernel essay could then be extended ...
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The kernel essay as a pre-writing strategy. What is a kernel essay? A kernel essay is a shortened form of a broader essay (usually a paragraph long) that emphasizes understanding how to format a claim (also known as thesis statement) and provide evidence for that claim. The goal is that a kernel essay could then be extended into a full essay.
Response: Strategies for Using Writing 'Frames' and 'Structures'
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The CPU performs the computations for the computer and reads and writes memory. Kernel. The kernel is the core of the operating system. It is software that stays in memory and it sends instructions to the CPU and other hardware. User Processes. User processes (or just "processes") are the running applications in the computer.
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The Kernel Essay is just a starting piece for a more involved piece of writing. I like to have the students create flip books, writing one sentence from their kernel on each page. Then having them add as many details on each page as possible. Once all this is written together, students have a complete piece of writing.
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Kernel (operating system)
An oversimplification of how a kernel connects application software to the hardware of a computer. The kernel is a computer program at the core of a computer's operating system and generally has complete control over everything in the system. The kernel is also responsible for preventing and mitigating conflicts between different processes. It is the portion of the operating system code that ...
What is a Kernel? Explained with a Real-World Example
A kernel is a critical component of an OS that manages system resources, such as the CPU and memory. 2. Different Types of Kernel: There are several types of kernels, each with its unique characteristics. Monolithic kernels, for example, manage all system resources in a single space.
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Kernel essays, text structures, and outlines can help you push through the writer's block that many of us face as we begin a new project. Each week, we'll try a different technique to create the structures for essay topics. This will, in a matter of weeks, provide you with a set of writing tools that will be of help to you throughout your life. ...
Synthesis Pre-Writing Strategy: The Kernel Essay
Synthesis Essay Pre-Writing Strategy: The Kernel Essay What is a kernel essay? A kernel essay is a shortened form of a broader essay (usually a few paragraphs long) that emphasizes understanding how to format a claim (also known as thesis statement) and provide evidence for that claim. The goal is that a kernel essay could then be extended into ...
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Forming the central core of a computer's operating system, a kernel is a computer program that has complete control over everything that occurs in a system. This makes it an extremely important piece of technology to get right. Due to it having complete control over everything that occurs, it is the first program loaded on start-up, so that ...
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Kernel is central component of an operating system that manages operations of computer and hardware. It basically manages operations of memory and CPU time. It is core component of an operating system. Kernel acts as a bridge between applications and data processing performed at hardware level using inter-process communication and system calls.
Self-Reliance
Published in 1841, the Self Reliance essay is a deep-dive into self-sufficiency as a virtue. In the essay "Self-Reliance," Ralph Waldo Emerson advocates for individuals to trust in their own instincts and ideas rather than blindly following the opinions of society and its institutions. He argues that society encourages conformity, stifles ...
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The phase diagram of kernel interpolation in large dimensions
Consequently, we obtained the $(s,\gamma)$-phase diagram of large-dimensional kernel interpolation, i.e., we determined the regions in $(s,\gamma)$-plane where the kernel interpolation is minimax optimal, sub-optimal and inconsistent.