This thesis examines the connections between three frequently associated nineteenth-century texts, Carlyle's Sartor Resartus, Melville's Moby Dick, and Thoreau's Walden. It begins by reviewing the contexts normally offered for them, and then proposes an alternative one, "dialogic irony," that is based upon the complementary theoretical models of Friedrich Schlegel and Mikhail Bakhtin. After this conceptual background is outlined, the various modes of dialogic irony presented in the three works are discussed. That of Walden arises out of a close analogy between self and text: both are a series of inner voices juxtaposed with and often contradicting one another. Sartor complicates this relatively unobstructed form of selfhood through the inclusion of the Editor, whose unitary voice represents a challenge to the kind of selfhood sanctioned by Walden. Moby Dick also challenges dialogic irony, but its forms of opposition are more penetrating and various: while in Carlyle's text dialogic irony is ultimately affirmed through the figure of Teufelsdrockh, Ishmael is left stranded and displaced by the multitude of voices in his text. Melville's work therefore provides an excellent way to review and critique some of the prevailing assumptions about dialogue in contemporary criticism, a task sketched in the conclusion.

Thesis (M.A.)--Kutztown University of Pennsylvania, 2006. / Source: Masters Abstracts International, Volume: 45-06, page: 2833. Typescript. Abstract precedes thesis as 1 leaf (iii). Includes bibliographical references (leaves 461-474).

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Le désir de solitude est omniprésent dans l'œuvre de Jean-Jacques Rousseau et de Henry David Thoreau. Dans leurs cas, elle s'accompagne d'une expérience de la nature. Ce mémoire propose une étude des raisons qui poussent ces deux auteurs à rechercher cette solitude. Le premier chapitre analyse la solitude originelle évoquée dans le Discours sur l'Origine et les Fondements de l'Inégalité parmi les Hommes. Rousseau y vante le mode de vie solitaire et autosuffisante de l'homme du pur état de nature. Nous verrons dans le deuxième chapitre, comment l'auteur explique dans les Lettres à Malesherbes et les Rêveries du promeneur solitaire sa nature solitaire et le rôle accessoire de la nature. Dans le troisième, nous examinons ses Confessions où il exprime son désir de vivre éloigné des hommes qui le tourmentent. Le quatrième chapitre est consacré à Thoreau et son désir de vivre une vie indépendante et délibérée en pleine nature. Il explique ce désir dans son livre bien connu Walden. Le cinquième chapitre se concentre sur les excursions de Thoreau.

Both Thoreau and Rawlings call attention to humanity's need to expand its perceptions and interpretations of what it means to be a part of a community in Walden and Cross Creek, respectively. Building on the established idea of what it means to be incorporated into a human community, each author also implores his or her readers to extend the perceived boundaries of what comprises a "community" to include the natural world. Ultimately, both texts point to the need for the establishment of what Aldo Leopold calls a land ethic, which requires the re-drawing of communal boundaries to include the land with man as a citizen rather than a conqueror of Nature. Thoreau and Rawlings demonstrate how an individual can start to expand his or her conception of community to move closer to Leopold's ideal by recounting the different experiences they have with human society and nature while living at Walden Pond and in Cross Creek, Florida. However, each author uses different approaches. Thoreau concentrates primarily on reflecting upon improving his individual self in order to eventually improve his Concord community. Rawlings, on the other hand, makes a greater effort to reflect upon her interactions with the people of Cross Creek in addition to her interactions with Nature in order to strengthen her bonds with these things. Such a difference causes Rawlings to be read as presenting a re-vision of Thoreau's ideas about the relationship between humankind, one's community, and Nature. While the kinds of experiences Thoreau and Rawlings encounter might be different, in the end it is their emphasis on the importance of an individual's relationship to the community-one that includes both humans and Nature-that resonates with readers. / by Julianne Curran. / Thesis (M.A.)--Florida Atlantic University, 2010. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2010. Mode of access: World Wide Web.

This dissertation examines American attitudes towards death from the colonial era to the end of the nineteenth century. I begin with a close analysis of the thanatology of the Congregational church in New England, before demonstrating the lasting influence of Puritan thought on three later writers: Jonathan Edwards, Henry David Thoreau and Stephen Crane. In contrast to purely cultural studies of mortality in America (including those by Phillipe Ariès, David Stannard and Michael Steiner), my investigation discusses the philosophical difficulties that obstruct any attempt to speak about death. Building on Jacques Derrida’s work in Aporias (1993), I identify three logical impasses that interrupt Puritan writing on mortality: the indeterminacy, singularity and finality of death. While Edwards, Thoreau and Crane write in different circumstances and diverse genres, I argue that they are sensitive to these same three aporias when they discuss death. In this regard, they resist a broader post-Puritan tendency (in both scientific and sentimental texts) to minimize the uncertainties surrounding human mortality and approach death as a universal (rather than radically singular) phenomenon. While my study situates each of its authors in the cultural and intellectual contexts in which they worked, it also challenges the notion that it is possible to write a history of death. Speaking strictly, mankind’s relationship to death can never change. It is always, in fact, a non-relation. The very idea of death destabilizes our most fundamental historical and literary assumptions. Accordingly, my second chapter uses a deconstruction of Edwards’ theory of revivalism to argue that the New-England awakenings of the eighteenth century expressed the converts’ desire to renounce responsibility for their souls, rather than accept it. In my third chapter, I argue that those writings in which Thoreau registers what might seem to be a nihilistic fascination with dead and decaying bodies in fact express a sentimental desire for a peaceful death. Chapter four reads Stephen Crane’s poetry, fiction and journalism in the context of his Calvinist heritage, breaking down the distinction between his textual play with the concept of death and the Puritans’ “serious” attempts to come to terms with mortality.

This dissertation examines American attitudes towards death from the colonial era to the end of the nineteenth century. I begin with a close analysis of the thanatology of the Congregational church in New England, before demonstrating the lasting influence of Puritan thought on three later writers: Jonathan Edwards, Henry David Thoreau and Stephen Crane. In contrast to purely cultural studies of mortality in America (including those by Phillipe Ariès, David Stannard and Michael Steiner), my investigation discusses the philosophical difficulties that obstruct any attempt to speak about death. Building on Jacques Derrida’s work in Aporias (1993), I identify three logical impasses that interrupt Puritan writing on mortality: the indeterminacy, singularity and finality of death. While Edwards, Thoreau and Crane write in different circumstances and diverse genres, I argue that they are sensitive to these same three aporias when they discuss death. In this regard, they resist a broader post-Puritan tendency (in both scientific and sentimental texts) to minimize the uncertainties surrounding human mortality and approach death as a universal (rather than radically singular) phenomenon. While my study situates each of its authors in the cultural and intellectual contexts in which they worked, it also challenges the notion that it is possible to write a history of death. Speaking strictly, mankind’s relationship to death can never change. It is always, in fact, a non-relation. The very idea of death destabilizes our most fundamental historical and literary assumptions. Accordingly, my second chapter uses a deconstruction of Edwards’ theory of revivalism to argue that the New-England awakenings of the eighteenth century expressed the converts’ desire to renounce responsibility for their souls, rather than accept it. In my third chapter, I argue that those writings in which Thoreau registers what might seem to be a nihilistic fascination with dead and decaying bodies in fact express a sentimental desire for a peaceful death. Chapter four reads Stephen Crane’s poetry, fiction and journalism in the context of his Calvinist heritage, breaking down the distinction between his textual play with the concept of death and the Puritans’ “serious” attempts to come to terms with mortality.

Throughout the nineteenth century, walking for leisure and for spiritual endeavor in America correlated with the rise of literary romanticism. This burgeoning fashion of pedestrian travel, coupled with an impulse to experience the ever expanding nation, spawned a new and enduring subgenre in American letters – the walking text. Many scholars consider Henry David Thoreau and John Muir to be the century’s greatest literary amblers and naturalists; while their catalogs of walking literature are foundational, they are not exclusive. “Beautiful Day. Pleasant Walk: Walking and Landscape in Works of Estwick Evans, John D. Godman, Elizabeth Fries Ellet, and Bradford Torrey” aims to establish the importance of several underappreciated nineteenth century American pedestrians and landscapes. In addition to analyzing the development and importance of walking texts throughout the century, this dissertation also considers the geographies over which the authors traveled. The northern grounds of Ohio’s forgotten Great Black Swamp (Evans) and Philadelphia’s bucolic Wissahickon Creek (Godman), team with the southern worlds of rural Antebellum landscapes (Ellet) and Civil War battlefields (Torrey) to create a compelling map of nineteenth century America. Finally, through first-hand, authorial accounts this study discusses each terrain’s historical contexts as well as their current conditions.