Walden and Civil Disobedience (Penguin American Library) [Paperback]

Henry David Thoreau (Author), Michael Meyer (Introduction)

Book Description

ISBN-10: 0140390448 | ISBN-13: 978-0140390445 | Publication Date: August 25, 1983

Disdainful of America's booming commercialism and industrialism, Henry David Thoreau left Concord, Massachusetts, in 1845 to live in solitude in the woods near Walden Pond. Walden, the account of his stay, conveys at once a naturalist's wonder at the commonplace and a Transcendentalist's yearning for spiritual truth and self-reliance. But, even as Thoreau disentangled himself from worldly matters, his musings were often disturbed by his social conscience. Civil Disobedience, also included in this volume, expresses his antislavery and antiwar sentiments, and has influenced non-violent resistance movements worldwide. Both give a rewarding insight into a free-minded, principled and idiosyncratic man.

Editorial Reviews

About the Author

Henry David Thoreau (1817-62) was born in Concord, Massachusetts and educated at Harvard. He became a follower and a friend of Emerson, and described himself as a mystic and a transcendentalist. Although he published only two books in his lifetime, Walden (from which this book is taken) is regarded as a literary masterpeice and one of the most significant books of the 19th century.

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From Jonathan Levin's Introduction to Walden and Civil Disobedience

In the summer of 1845, Henry David Thoreau moved into a small cabin he'd built near the shore of Walden Pond, about a mile and a half south of his native village of Concord, Massachusetts. Although Thoreau's experience over the next two years, two months, and two days could hardly be considered a wilderness adventure, it did nevertheless constitute a significant departure from the norm. Most of his neighbors, at least, thought he was a little bit crazy. As Thoreau suggests in the early chapters of Walden, he set out to conduct an experiment: Could he survive, possibly even thrive, by stripping away all superfluous luxuries, living a plain, simple life in radically reduced conditions? Besides building his own shelter and providing the fuel to heat it (that is, chopping his own firewood), he would grow and catch his own food, even provide his own entertainment. It was, as he delighted to point out, an experiment in basic home economics; but in truth, his aim was to investigate the larger moral and spiritual economy of such a life. If, as he notes in the book's first chapter, the "mass of men lead lives of quiet desperation," perhaps by leaving it all behind and starting over on the relatively isolated shores of Walden Pond he could restore some of life's seemingly diminished vigor.

Indeed, there is plenty of undiminished vigor on display in these pages. Nathaniel Hawthorne in his journal described Henry as "a young man with much of wild original nature still remaining in him" (Hawthorne, The Heart of Hawthorne's Journals, p. 105; see "For Further Reading"), and readers have often since regarded him—along with Walt Whitman—as something like the wild man of nineteenth-century American literature. Few readers ever forget the start of Walden's "Higher Laws" chapter: "As I came home through the woods with my string of fish, trailing my pole, it being now quite dark, I caught a glimpse of a woodchuck stealing across my path, and felt a strange thrill of savage delight, and was strongly tempted to seize and devour him raw; not that I was hungry then, except for that wildness which he represented". In many respects, Thoreau went to Walden in search of the raw, hoping that an infusion of "savage delight" would cure him and (by the example he would provide) his neighbors of what he regarded as over-civilization, which he linked to timidity and uncritical faith in the authority of others. Throughout Walden, and indeed throughout the greater part of his writing, the impulse to simplify conditions and cast off the debilitating and dispiriting obligations of a respectable life is bound up with this pursuit of uninhibited, unadulterated wildness. His admiration for wildness in nature was unbounded. "Life consists with wildness," he comments in the popular talk now known to readers as "Walking." "The most alive is the wildest. Not yet subdued to man, its presence refreshes him" (Thoreau, Collected Essays and Poems, p. 240). "Hope and the future for me," he adds, "are not in lawns and cultivated fields, not in towns and cities, but in the impervious and quaking swamps" (p. 241).

Of course, Thoreau was hardly an actual wild man, a point he acknowledges in another talk, "Wild Apples," when he notes that "our wild apple is wild only like myself, perchance, who belong not to the aboriginal race here, but have strayed into the woods from the cultivated stock" (Thoreau, p. 452). As this comment suggests, Thoreau recognized that he came to the woods as a highly developed product of civilized society. So too his approach to the Walden environs should be regarded not as a kind of wilderness adventure—Walden was hardly a wilderness, then as now—but rather as an effort to locate and give voice to the wildness that subsists with and within the cultivated and domesticated. Late in Walden, offering an analogy from nature for the kind of extravagance he emulates in his writing, he notes that the migrating buffalo seeking "new pastures in another latitude, is not extravagant like the cow which kicks over the pail, leaps the cow-yard fence, and runs after her calf, in milking time". It is telling, in ways that few readers have fully understood, that Thoreau should actually prefer this cow to the seemingly wilder buffalo. What appeals to him about the cow is that its wild instinct has survived domestication: The wildness Thoreau pursues is not found in complete isolation from civilized and domesticating influences but rather survives in a deep, if sometimes unacknowledged, layer of being underlying those influences. The experiment at Walden Pond was an attempt to recover such wildness, as it survived on the margins of Concord village life and beneath the smooth and refined surface of even the most modern, educated, and enlightened men and women.

--This text refers to the Hardcover edition.

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Product Details

• Paperback: 432 pages
• Publisher: Penguin Classics (August 25, 1983)
• Language: English
• ISBN-10: 0140390448
• ISBN-13: 978-0140390445
• Product Dimensions: 5.2 x 0.8 x 7.7 inches
• Shipping Weight: 12.8 ounces (View shipping rates and policies)
• Average Customer Review: 4.5 out of 5 stars  See all reviews (20 customer reviews)
• Amazon Best Sellers Rank: #29,261 in Books (See Top 100 in Books)
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Customer Reviews

Most Helpful Customer Reviews

31 of 33 people found the following review helpful:

5.0 out of 5 stars The book that started it all?, November 17, 2001

By 

Christo "montxsuz" (Vancouver, Canada) - See all my reviews

This review is from: Walden and Civil Disobedience (Penguin American Library) (Paperback)

Compared to books such as "Voluntary Simplicity" by Duane Elgin and similar books, one realises that many of these ideas are nothing new when one reads Walden by Thoreau. In fact, what strikes me is that we as a Western society have not overcome many of the issues pointed out by Thoreau 150 years ago. Thoreau left Concord MA "disdainful of America's growing commercialism and industrialism", the slavish materialism of that society then. One wonders what he'll say if he would see the extend today - in the post Coca-Cola society. But then Thoreau was a man who clearly stepped to his own drum. Becuase of slavery, he refused to support the state on moral grounds. How would his views have been tolerated today?

I am not luddite, but my favourite quote from the book is this: "We are in great haste to construct a magnetic telegraph from Maine to Texas; but Maine and Texas, it may be, have nothing to communicate". Does this say something about the Internet, newsmedia and our contemporary information overload, or what?

I liked the introduction and footnotes of Meyer. Just enough to provide context and explanation, but never intrusive. This book is as relevant today as it was during Thoreau's lifetime. Highly recommended.

37 of 42 people found the following review helpful:

5.0 out of 5 stars A philosopher sage amongst the Americans, April 27, 2000

By 

Sravaniya D. Pecoraro (Hong Kong) - See all my reviews
(REAL NAME)   

This review is from: Walden and Civil Disobedience (Paperback)

Anyone who prefers Emerson above Thoreau surely does so with a view to increasing his own popularity. Thoreau is too outspoken to be liked by everyone--indeed, to identify more with him is a kind of social suicide. But then, Thoreau was ever convinced that he was not here to please anybody, but rather to be authentically what he was.

To find a modern western man who so thoroughly embodies the wisdom of antiquity is as rare as "the tooth of a dragon, or the hair of a phoenix." Henry David Thoreau is such a man. More than a mere combination of past, present and future, he joins together the most mundane, prosaic and ordinary considerations of daily life with the loftiest and noble thoughts of mankind. Furthermore, he perceives the spiritual aspirations and practices of east and west as one coherent whole. He was well acquainted with the classics of both hemispheres--The Tao de Ching, The Bhagavad-gita, Vedic writings, The Iliad and more--and here, distilled for us common folk, is that wisdom as seen from the his viewpoint. Bertrand Russell has given what would seem the crown laurel to Thoreau calling him "a pure romantic"-in contrast to the weak romanticism of Victor Hugo, or the rather soft variety found in Emerson.

During his lifetime, 700 or so of the 1,000 copies he had printed of "Walden" wound up in his parents' attic, ostensibly making him a failure as a writer. Since then he has become a literary god, and without doubt one of the most influential writers of the past 200 years. It was Thoreau's tract entitled Civil Disobedience, written because of his objection to paying tax to the American government--a so-called democracy involved in slave trade, westward expansion, displacement of indigenous population and imperialistic annexation of Mexico--that gave fuel to human rights movements in the 20th Century. Gandhi and Martin Luther King, Jr. based their efforts on this small but amazingly powerful essay, which only goes to show that Confucius--one of Thoreau's favorite sage authors--was right; the thought of an intelligent man sitting in his room can kill a king and destroy his country. And so it was that slavery was abolished in the United States, India attained home rule and racial integration in the U.S. progressed.

Since the industrial revolution in the 18th Century, the central goal of western technological society has been economic growth. And to achieve an economic growth that is endless, corporations in the latter half of the 20th century have encouraged consumption that is mindless. But by the dawn of the 21st century, this central project has proven to be obsolete, for nature cannot sustain endless economic growth, and neither can the people in general. Nature has rebelled by refusing to absorb the transgressions against her dignity (pollution), and humanity has expressed insurgence through psychological and physical disease. Dr. Willis Harman has discussed the matter in detail in his book, "Global Mind Change" but, though more than a decade has passed since its publication, the important and timely points that it makes have yet to be assimilated by the public. Thoreau, however, was already tuned in to this problem way back in the 1840's. Astrologers attribute an overlap of a little more than 200 years between astrological ages, and this puts Thoreau in with the new Aquarians.

His observations--on economy, simplicity, learning, human nature, participation mystique when close to nature and the close proximity of God--are unpresuming, candid and at times downright hilarious. I say Henry David Thoreau is a philosopher sage amongst the American transcendentalists, and a man who was not unconcerned about his less educated or enlightened fellows. He took tremendous pains to share himself with us through his writings, and there are many innovations of his that are already being practiced by posterity. Not the least of these is the growing awareness that ADULT EDUCATION for men and women can be a lifelong pursuit. I agree with Dr. Harman that this is on its way to becoming the new central project of western society, known as it is presently by the name, The Personal Growth Movement.

In Walden the seeker will find lucid clues as to what the Aquarian Age is all about, its characteristics and even the means of cultivating the new consciousness. But this is not a book for people who like easy reading. Henry would demand of you that you read it with the same diligence and deliberation as it was written. It took him five years of refinement before he was satisfied with the manuscript. Walden will provide you and your descendants with many more years of pleasure and enlightenment than that.

12 of 14 people found the following review helpful:

5.0 out of 5 stars Manifesto of U.S. Radicalism, June 1, 2001

By 

Tim Hundsdorfer (Boulder, CO United States) - See all my reviews

This review is from: Walden and Civil Disobedience: Or, Life in the Woods (Signet Classics) (Paperback)

H.D. Thoreau is the first and most important figure in U.S. Radicalism. This collection provides the essential background for the latent radicalism inherent in American politics, especially as it was vocalized in the Civil Rights and Anti-War movements of the 1960's.

Disobedience is the shorter of the texts, but probably more important. It is an attempt to justify moral anarchism and a call to act on individual judgements about justice.

Walden can be interpreted as an important treatise against consumerism and the dangers of specialization, as well as an appreciation of the natural environment. Those interested in anti-globalization/anti-free trade movements would do well to read Walden to gain an understanding of where anti-consumerism came from and an examination of its ethical implications. However, it also pays to remember that Walden is a failed experiment and, in the end, Thoreau returns to Cambridge.

Thoreau, as political philosophy, has certain problems. Moral anarchy and denial of the social contract is difficult to replace in civil society--Thoreau makes no more than the most vague references as to what could replace it, seeming to rely on the fact that his personal sense of justice is universal.

Nevertheless, Thoreau's conscience has resonance and is as relevant today as ever. His rejection of consumerism as the basis for society and its stratification also teaches important lessons.

Thoreau represents that first step in understanding the other part of American political thought--extremely different from that of the Constitution and Federalist Papers--but with profound connections to the work of Dr. Martin Luther King.