our individuality essay

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.

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.

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.

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.

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

You are using an outdated browser. Please upgrade your browser or activate Google Chrome Frame to improve your experience.

Advanced Essay #3: How society destroys our identities

¨You shouldn't wear high heels because you're already really tall, you're going to make everyone else look so short. ¨

¨ You think so, I don´t wanna look super huge or tower over anyone.¨

¨ Yeah you're gonna look like a jolly green giant in them, just wear flats or sneakers.¨

I was 12 years old and my best friend Imani and I were trying to figure out what we were going to wear to our 7th grade school dance. It was my very first school dance and I wanted to look perfect. I had settled on wearing a dress with heels until Imani reminded me of my height. I began to feel uncomfortable being tall and I started to do and wear things that prevented me from looking any taller than I already was including wearing heels. I ended up wearing flats that night even though I really wanted to wear heels. I let someone else impact how I felt about myself and make me feel awkward about something that I can´t help. I was unknowingly lowering my own confidence so that everyone else around me could be comfortable.   

        People don't realize the ways that influential society doesn't allow us to be our true selves. We cannot completely be ourselves in this world without upsetting some people. Whether we realize it or not we are always trying to get the approval of others. We long for acceptance and equality from others before we understand it within ourselves. We are constantly unconsciously trying to please others. This makes the priorities in society very questionable.

    Who or what you choose to be is your identity. According to Siimon Reynolds of Forbes “Identity affects how you dress., what wages you ask for or what prices you charge your clients. It even affects how much money you save or spend.¨  We are asked at a very young age who we are and who we are going to be in this world that will make us successful in life. Celebrity Josh Radnor says ¨ When I taste success that's when i'll be happy¨.  One does not truly know their identity and who they want to be when from birth we have each been influenced by everything we see and hear around us. In our communities we see things negative and positive that affect overall who we become. Other people shape our identities before we do because of the effect people have over each other. People change people and that’s something that will never change in the world. We will always be taught,  influenced or inspired by something we witness from another person. We all try to fit into the norms of society in order to seek approval from others. We seem to seek approval from other people before we seek it from ourselves. I never understood why this was. We value other people's opinions over our own. We give up who we really are and lose apart of our identities from doing this. We prioritize fitting in and conformity over self-love, acceptance and individuality. I wonder what age it is that you lose the satisfaction of being yourself and not caring what other people have to think of you over what you think of yourself.

Not everyone follows this. There are people out there who don't care about the approval of others or society. They go against the ordinary and do as they please. “To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment.”     Ralph Waldo Emerson said that. Some people like the risk of not fitting in and being unique. This is a risk that we should all take. I envy people who don't care about what other people think or say about them and are content with being themselves. A lot of people don´t think like this because in our community we value popularity and looking cool as opposed to having our own opinions and beliefs. Society has ruined us as people by placing expectations on us to have and like things.  We no longer have our own identities.

We let society pick our identities apart and tell us that they aren't normal, beautiful, or amazing when we shouldn´t. You are the only one who lives your life so according to Siimon Reynolds ¨ you might as well take control of the process and visualise exactly what you want ”. It´s not fair for you to not be the person you want to be and are supposed to be. Be yourself and love yourself.

No comments have been posted yet.

Log in to post a comment.

You can also log in with your email address.

Essays about Culture and Identity: 9 Examples And Prompts

Writing essays about culture and identity will help you explore your understanding of it. Here are examples that will give you inspiration for your next essay.

Culture can refer to customs, traditions, beliefs, lifestyles, laws, artistic expressions, and other elements that cultivate the collective identity. Different cultures are established across nations, regions, communities, and social groups. They are passed on from generation to generation while others evolve or are abolished to give way to modern beliefs and systems.

While our cultural identity begins at home, it changes as we involve ourselves with other groups (friends, educational institutions, social media communities, political groups, etc.) Culture is a very relatable subject as every person is part of a culture or at least can identify with one. Because it spans broad coverage, there are several interesting cultural subjects to write about.

Our culture and identity are dynamic. This is why you may find it challenging to write about it. To spark your inspiration, check out our picks of the best culture essays. 

1. Sweetness and Light by Matthew Arnolds

2. how auto-tune revolutionized the sound of popular music by simon reynolds, 3. how immigration changes language by john mcwhorter, 4. the comfort zone: growing up with charlie brown by jonathan franzen, 5. culture and identity definition by sandra graham, 6. how culture and surroundings influence identity by jeanette lucas, 7. how the food we eat reflects our culture and identity by sophia stephens, 8. identity and culture: my identity, culture, and identity by april casas, 9. how america hinders the cultural identity of their own citizens by seth luna, 1. answer the question, “who am i”, 2. causes of culture shock, 3. your thoughts on dystopia and utopia, 4. gender inequality from a global perspective, 5. the most interesting things you learned from other cultures, 6. the relationship between cultural identity and clothes, 7. describe your culture, 8. what is the importance of honoring your roots , 9. how can a person adapt to a new culture, 10. what artistic works best express your country’s culture, 11. how has social media influenced human interaction, 12. how do you protect the cultures of indigenous peoples, 13. are k-pop and k-drama sensations effectively promoting korea’s culture , 14. what is the importance of cultural diversity.

“… [A]nd when every man may say what he likes, our aspirations ought to be satisfied. But the aspirations of culture, which is the study of perfection, are not satisfied, unless what men say, when they may say what they like, is worth saying,—has good in it, and more good than bad.”

Arnolds compels a re-examination of values at a time when England is leading global industrialization and beginning to believe that greatness is founded on material progress. 

The author elaborates why culture, the strive for a standard of perfection, is not merely driven by scientific passions and, more so, by materialistic affluence. As he esteems religion as “that voice of the deepest human experience” to harmonize men in establishing that ideal society, Arnolds stresses that culture is the effort to “make reason and the will of God prevail” while humanizing gained knowledge to be society’s source of “sweetness and light.”

“Few innovations in sound production have been simultaneously so reviled and so revolutionary. Epoch-defining or epoch-defacing, Auto-Tune is indisputably the sound of the 21st century so far.”

Reynolds shows how Auto-Tune has shaped a pop music genre that has cut across cultures. The article maps out the music landscape Auto-Tune created and examines its impact on the culture of song productions and the modern taste for music. While the author debunks accusations that Auto-Tune destroyed the “natural” process of creating music, he also points out that the technology earned its reverence with big thanks to society’s current custom of using technology to hide blemishes and other imperfections.

Looking for more? Check out these essays about culture shock .

“… [T]he heavy immigration that countries like Italy are experiencing will almost certainly birth new kinds of Italian that are rich with slang, somewhat less elaborate than the standard, and… widely considered signs of linguistic deterioration, heralding a future where the “original” standard language no longer exists.”

American linguist McWhorter pacifies fears over the death of “standard” languages amid the wave of immigration to Europe. On the contrary, language is a vital expression of a culture, and for some, preserving is tantamount to upholding a cultural standard. 

However, instead of seeing the rise of new “multiethnolects” such as the Black English in America and Kiezdeutsch in Germany as threats to language and culture, McWhorter sees them as a new way to communicate and better understand the social groups that forayed these new languages.

“I wonder why “cartoonish” remains such a pejorative. It took me half my life to achieve seeing my parents as cartoons. And to become more perfectly a cartoon myself: what a victory that would be.”

This essay begins with a huge fight between Franzen’s brother and father to show how the cultural generation gap sweeping the 60s has hit closer to home. This generation gap, where young adults were rejecting the elders’ old ways in pursuit of a new and better culture, will also be the reason why his family ends up drifting apart. Throughout the essay, Franzen treads this difficult phase in his youth while narrating fondly how Peanuts, a pop culture icon at the time, was his source of escape. 

“…Culture is… your background… and Identity is formed where you belong to… Leopold Sedar Senghor and Shirley Geok-Lin Lim both talks about how culture and identity can impact… society…”

In this essay, Graham uses “To New York” by Senghor and “Learning To Love America” by Lim as two pieces of literature that effectively describe the role of culture and identity to traveling individuals. 

The author refers to Sengho’s reminder that people can adapt but must not forget their culture even if they go to a different place or country. On the other hand, Lim discusses immigrants’ struggle to have double identities.

“Culture is something that surrounds all of us and progress to shape our lives every day… Identity is illustrated as the state of mind in which someone or something distinguishes their own character traits that lead to determining who they really are, what they represent.”

Lucas is keen on giving examples of how his culture and surroundings influence an individual’s identity. She refers to Kothari’s “If you are what you eat, then what am I?” which discusses Kothari’s search for her identity depending on what food she eats. Food defines a person’s culture and identity, so Kothari believes that eating food from different countries will change his identity.

Lucas also refers to “Down These Mean Streets” by Piri Thomas, which argues how different cultural and environmental factors affect us. Because of what we encounter, there is a possibility that we will become someone who we are not. 

“What we grow is who we are. What we buy is who we are. What we eat is who we are.”

Stephens’ essay teaches its readers that the food we grow and eat defines us as a person. She explains that growing a crop and harvesting it takes a lot of effort, dedication, and patience, which mirrors our identity. 

Another metaphor she used is planting rice: it takes skills and knowledge to make it grow. Cooking rice is more accessible than cultivating it – you can quickly cook rice by boiling it in water. This reflects people rich in culture and tradition but who lives simpler life. 

“Every single one has their own unique identity and culture. Culture plays a big role in shaping your identity. Culture is what made me the person I am today and determines who or what I choose to associate myself with.”

Casas starts her piece by questioning who she is. In trying to learn and define who she is, she writes down and describes herself and her personality throughout the essay. Finally, she concludes that her culture is a big part of her identity, and she must understand it to understand herself.

“When it comes to these stereotypes we place on each other, a lot of the time, we succumb to the stereotypes given to us. And our cultural identity is shaped by these expectations and labels others give us. That is why negative stereotypes sometimes become true for a whole group or community.”

In this essay, Luna talks about how negative stereotyping in the United States led to moral distortion. For example, Americans are assumed to be ignorant of other countries’ cultures, making it difficult to understand other people’s cultures and lifestyles. 

She believes that stereotyping can significantly affect an individual or group’s identity. She suggests Americans should improve their intellectual competence by being sensitive to other people’s cultures.

14 Prompts on Essays about Culture and Identity

You can discuss many things on the subject of culture and identity. To give you a starting point, here are some prompts to help you write an exciting essay about culture. 

If you are interested in learning more, check out our essay writing tips and our round-up of the best essay checkers .

Understanding your personality is vital since continuous interaction with others can affect your personality. Write about your culture and identity; what is your personality? How do you define yourself? Everyone is unique, so by writing an essay about who you are, you’ll be able to understand why you act a certain way and connect with readers who have the same values. 

Here’s a guide on writing a descriptive essay to effectively relay your experience to your readers.

Sometimes, people need to get out of their comfort zone and interact with other individuals with different cultures, beliefs, or traditions. This is to broaden one’s perspective about the world. Aside from discussing what you’ve learned in that journey, you can also focus on the bits that shocked you. 

You can talk about a tradition or value that you found so bizarre because it differs from your culture. Then add how you processed it and finally adapted to it.

Dystopia and Utopia are both imagined worlds. Dystopia is a world where people live in the worst or most unfavorable conditions, while Utopia is the opposite. 

You can write an essay about what you think a Dystopian or Utopian world may look like, how these societies will affect their citizens, etc. Then, consider what personality citizens of each world may have to depend on the two worlds’ cultures.

Today, more and more people are fighting for others to accept or at least respect the LGBTQ+ community. However, countries, territories, and religions still question their rights.

In your essay, you can talk about why these institutions react the way they do and how culture dictates someone’s identity in the wrong way. Before creating your own, feel free to read other essays and articles to learn more about the global gender inequality issue. 

The world has diverse cultures, traditions, and values. When you travel to a new place, learning and writing about your firsthand experiences with unique cultures and rituals will always be an interesting read.

In this prompt, you’ll research other cultures and how they shaped their group’s identity. Then, write about the most exciting aspects you’ve learned, why you found them fascinating, and how they differ from your culture.

Those proud of their culture will wear clothes inspired by them. Some wear the same clothes even if they aren’t from the same culture. The debate over cultural appropriation and culture appreciation is still a hot topic. 

In this essay, you may start with the traditions of your community or observances your family celebrates and gathers for. Then, elaborate on their origins and describe how your community or family is preserving these practices. 

Learning about your roots, ancestors, and family cultures can help strengthen your understanding of your identity and foster respect for other cultures. Explore this topic and offer examples of what others have learned. Has the journey always been a positive experience? Delve into this question for an engaging and interesting essay.

When a person moves country, it can be challenging to adapt to a new culture. If there are new people at work or school, you can interview them and ask how they are coping with their new environment. How different is this from what they have been used to, and what unique traditions do they find interesting?

Focus on an art piece that is a source of pride and identity to your country’s culture, much like the Tinikling of the Philippines or the Matryoshka dolls of Russia. Explore its origins and evolution up to its current manifestation and highlight efforts that are striving to protect and promote these artistic works.

The older generation did not have computers in their teen years. Ask about how they dated in their younger years and how they made friends. Contrast how the younger generation is building their social networks today. Write what culture of socialization works better for you and explain why.

Take in-depth navigation of existing policies that protect indigenous peoples. Are they sufficient to serve these communities needs, and are they being implemented effectively? There is also the challenge of balancing the protection of these traditions against the need to protect the environment, as some indigenous practices add to the carbon footprint. How is your government dealing with this challenge?

A large population is now riding the Hallyu or the Korean pop culture, with many falling in love with the artists and Korea’s food, language, and traditional events. Research how certain Korean films, TV series, or music have effectively attracted fans to experience Korea’s culture. Write about what countries can learn from Korea in promoting their own cultures.

Environments that embrace cultural diversity are productive and innovative. To start your essay, assess how diverse your workplace or school is. Then, write your personal experiences where working with co-workers or classmates from different cultures led to new and innovative ideas and projects. Combine this with the personal experiences of your boss or the principal to see how your environment benefits from hosting a melting pot of cultures.

If you aim for your article to effectively change readers’ perspectives and align with your opinion, read our guide to achieving persuasive writing . 

Aisling is an Irish journalist and content creator with a BA in Journalism & New Media. She has bylines in OK! Magazine, Metro, The Inquistr, and the Irish Examiner. She loves to read horror and YA. Find Aisling on LinkedIn .

View all posts

Essay about Individuality Issues

How it works

Individuality is a false prophet, that gives less than it takes. While it gives us a sense that we are different, it takes away how closely connected we are to each other, along with the freedom of art; thinking that every piece of art shouldn’t be copied. Barbara Fredrickson talks scientifically about a new form of love in Love 2.0: How Our Supreme Emotion Affects Everything We Feel, Think, Do, and Become, in “Son” by Andrew Solomon, he talks about identity, how it shapes who we are, and the issues that identities may experience.

In The Ecstasy of Influence: A Plagiarism, Jonathan Lethem talks about history in the art world, along with the effect plagiarism had on it. Individuality and uniqueness act as ways to comfort ourselves that who we are, what we do and create are one-of-a-kind; this comfort makes us not realize how our identity is forged by interacting with others and various stimuli in the world. By putting less emphasis on individuality and uniqueness, art will become more free so that artists can create without fear of “copying”, love will become more open as a concept, and life in general can become so much more colorful.

Individuality isn’t as special as we think it is, and science often butts heads with it in life. As “individuals”, we all think, feel, and act differently independent of each other. Nobody seems like an exact carbon copy of another, not even twins. The reality of life is that the main thing that truly makes us different from our peers despite the obvious physical characteristics of our bodies are our beliefs, preferences towards anything, and how we act. Science often overlooks anything that gives something individuality, as science takes in evidence and data to churn out general facts about life or the world.

An example of this is with the science of love as proposed by Barbara Fredrickson. In part of her writing, she states that “Love, as it turns out, nourishes your body the way the right balance of sunlight, nutrient-rich soil, and water nourishes plants and allows them to flourish”, which demonstrates an issue between science and individuality, where love, an emotion that most people have experienced, is something that’s essential to life just as how a plant needs sunlight or water. We always hold our emotions to a special spot on our personality, which we consider to be part of what makes us different from one another. What we often don’t realize is that we are shaped by the people we meet, the actions we take, and factors in our environment.

What we do and experience in life ultimately shapes our identity; we take the life experiences of our peers and mentors and adjust them to affect how we live our lives. This can apply to a gay person having recently discovering their homosexuality or a musician trying to learn how to play an instrument of make music. It’s impossible to identify as something or become a great musician without ever talking to another person who identifies a similar way or learning from someone with knowledge on music. We often rely on these people to help us learn about ourselves or something we’re interested in. Solomon described conditions like dwarfism, autism, and deafness as identities, along with homosexuality.

These identities can help to shape how a person becomes in life. Sometimes people live in communities where such identities are seen as bad or taboo, and might try to “fix” them. When growing up in these conditions, like with Solomon being gay and his school that was avidly against gay people, you tend to view your own identity as a flaw, since it’s not “normal” to be gay. The effects of our surroundings can greatly impact how we interact with others, like how Solomon stated that students in his school “spoke monstrously of and even to gay teachers because their prejudice was so obviously endorsed by the school community”. When our surroundings can affect our personalities like that, it tends to chip away at individuality in that sense. Individuality often creeps over works of art with a dark, shadowy claw.

Individuality blinds us from the fact that most media and art are based off of inspirations from other works or ideas in the world that many others can come up with. Countless times people are criticized by others for adopting a system or style that is similar to that of another person. This can be seen in any part of the world, where someone comes up with a format to perform a certain task, and another person performs the same task in a similar fashion. What happens next could be a bunch of people arguing about how they’re so-called “copying” someone’s idea when literally anybody could have thought of it. This can apply to music, books, or just art in general.

The effects of these can make an artist afraid of putting their work out there, limiting how much new work is actively being put out. Copyright is a big cause of fear in the world of media, the potentiality of having your work being taken down by someone who owns a concept. Lethem describes copyright as a “monopoly on use, a ‘usemonopoly’”, which makes a lot of sense when you look at Walt Disney with its famous movies, where all of them drew inspiration from an actual book or folktale. By making a copyright out of a production based on an older story, you literally make it so that nobody else can make a similar story, when the copyrighted production wasn’t an original or unique idea. If art became more free from copyright, things might be different in the world of art.

The freedom of art via limiting the idea of uniqueness will serve to expand the world of art greatly. By removing copyright from art and media, it will allow for a greater freedom of expression in all facets. In Lethem’s writing, he stated that Thomas Jefferson had “considered copyright a necessary evil: he favored providing just enough incentive to create, nothing more”, but even for things that aren’t copyrighted, such as indie video games (which aren’t always copyrighted), people still create out of love of the subject.

So while copyright may be considered necessary for the market, it shouldn’t be used to force people to not make art based off of existing media they love. Now with this freedom, musicians and artists alike can learn from those they look up to, and develop their own style to diversify the art world more. Can love also change if we look at it with less individuality or uniqueness?

Currently, love is often reserved for the people close to us, but when we see love as being less unique, we can expand our horizons. In romantic relationships, we can sometimes see something akin to a competition between couples, where one tries to outperform the other or tries to mimic another couple based on popular romantic tropes. These romantic tropes tend to raise expectations for what a partner does, often ending in dissatisfaction or breakups.

However, if we think of love in the way Fredrickson defined it, as a science, we may be able to broaden what we define as love and maybe love our peers more. By thinking of love as less of an emotion fuelled by individuality, we can love more people around us. Fredrickson stated that the love we perceive it to be is akin to a “complex and bewildering thicket of emotions, expectations, and insecurities”, and it makes sense that it does, by looking at various failed relationships people talk about on the internet or in real life. So, since scientific love strips away any individuality associated with the person, it’ll make sense that following a scientific definition of love will improve how we love.

In total, the biggest way art can become less strict and how love can become more open is through emphasizing less on uniqueness and individuality, because our personalities are always formed through how we interact with others in life. While individuality is a comforting concept, it truly is something that takes away more from people than it gives.

Cite this page

Essay About Individuality Issues. (2019, Oct 28). Retrieved from https://papersowl.com/examples/essay-about-individuality-issues/

"Essay About Individuality Issues." PapersOwl.com , 28 Oct 2019, https://papersowl.com/examples/essay-about-individuality-issues/

PapersOwl.com. (2019). Essay About Individuality Issues . [Online]. Available at: https://papersowl.com/examples/essay-about-individuality-issues/ [Accessed: 28 May. 2024]

"Essay About Individuality Issues." PapersOwl.com, Oct 28, 2019. Accessed May 28, 2024. https://papersowl.com/examples/essay-about-individuality-issues/

"Essay About Individuality Issues," PapersOwl.com , 28-Oct-2019. [Online]. Available: https://papersowl.com/examples/essay-about-individuality-issues/. [Accessed: 28-May-2024]

PapersOwl.com. (2019). Essay About Individuality Issues . [Online]. Available at: https://papersowl.com/examples/essay-about-individuality-issues/ [Accessed: 28-May-2024]

Don't let plagiarism ruin your grade

Hire a writer to get a unique paper crafted to your needs.

Our writers will help you fix any mistakes and get an A+!

Please check your inbox.

You can order an original essay written according to your instructions.

Trusted by over 1 million students worldwide

1. Tell Us Your Requirements

2. Pick your perfect writer

3. Get Your Paper and Pay

Hi! I'm Amy, your personal assistant!

Don't know where to start? Give me your paper requirements and I connect you to an academic expert.

short deadlines

100% Plagiarism-Free

Certified writers

English Compositions

Short Essay on Our Culture Our Identity [100, 200, 400 Words] With PDF

Culture is the most significant identity of human beings. So, knowing own culture is very much important. In this lesson today, you will learn how to write an essay on the popular phrase: Our Culture Our Identity.

Short Essay on Our Culture Our Identity in 100 Words

Culture plays an important role in our lives. Every person is unique and different from the other. It is mainly because of their culture. People belong to several nations and communities. So their language changes, their dresses are different, their habits also do not match with each other. All of these happen because we belong to several cultures.

Our culture builds us to be complete human beings. It is our identity. Culture affects our behaviour, manners, and style. It includes the nature we have. Also, it comes from our family background, the teachings we receive and the moral education that we are given. If we are well cultured, then everyone will praise us. 

Short Essay on Our Culture Our Identity in 200 Words

The line ‘ Our culture our identity’ comes from the country Nepal. Nepal is a land of diversity. It has various types of flora, fauna, festivals, food, dresses, and culture. But now this is applicable to every country living on Earth. Culture is a part of our identity. It builds our character and manners. If we are cultured, then we are praised by all.

Culture also includes language and our behaviour. It also contains our social activities. Culture differs from person to person. It happens due to different nations. We grow up under a definite culture. It affects our moral development. Culture comes both from our family and also from our surroundings. 

Culture Whatever we believe comes from our culture. It remains throughout our life. Nowadays, several people are going to different countries. They study or work abroad. Then the culture of that foreign land affects the person. He mixes the foreign culture with his own. Everything in our life is controlled by culture. It makes us what we are. Our wishes are also part of our culture.

When we succeed in our life, our culture is praised. Culture includes our religions and festivals. Durga puja is now an important festival in foreign countries. All know about Durga Puja. So this helps the Hindu religion and Indian culture get more popular. We live for our culture. Our culture is our pride.

Short Essay on Our Culture Our Identity in 400 Words

We are Indians and we are proud of our nation. We are proud of its people, culture, diversity, independence, nature, and surroundings. What is important for us is the culture we have. Culture makes our identity. As Indians, we have a specific culture. It is different from what others have.

Our culture separates us from others. It is something that makes us unique. It teaches the right and the wrong. We start learning about our culture from childhood. So that we can forever remember it. So culture is our strength. If we follow our culture and its rules, then we will be praised forever. 

The identity of a person is formed by his culture. Whatever we believe comes from that. If we have plans for the future, then our culture helps us in it. When we work for our nation, our culture is praised. Every culture has its own value. We cannot forget that. As we grow up, we have to maintain those values. It helps to grow our lives. It makes our lives more beautiful.

These values are different from one another. Every country has its own culture. It has its own values and morals. We see different habits, people, their practices, festivals, foods, clothes, and language. All of these happen because of culture. Our behaviour and manners are also important. It shows how beautiful our culture is. 

We are taught about our culture from our childhood. Parents always teach their children about the cultures of their country. Even a small society has a separate rule. Culture comes from our family. If we are well behaved, then people praise our family background. Our grandparents also give us lessons on our culture. They are old and wise.

They know a lot about the culture of the nation. Our environment plays an important role in building us as well. If we have a bad surrounding, then it affects us. We do not learn good manners, we become rough, and also go the wrong way. It becomes very difficult for us to adjust if our culture is not good. So culture creates good and strong personalities. 

The line ‘our culture our identity’ comes from Nepal. Nepal is a land of diversity. It has a different language, nature, clothes, food, festivals and people. But now this is applicable to all countries. Culture is very important for us. We must know about it. It makes us proud of what we have. A cultured person is always the best human being on Earth.

In this session today, you have learned how you can write essays on the popular topic:  Our Culture Our Identity. In this lesson, I have tried to discuss the topic from a very easy perspective to make it easier to understand for all kinds of students. If you still have any doubts regarding this context, post them in the comment section below. 

Join us on telegram to get the latest updates on our upcoming sessions. Thank you for being with us. See you again, soon. 

• _Grade VIII
• _ _Social Studies
• _ _(Grade XI- New Course)
• _ _ _Language Development
• _ _ _Literary Studies
• _ _ _ _Short Stories
• _ _ _ _Poems
• _ _(Grade XII- New Course)
• _Basic Level
• Moral Stories
• General Knowledge
• Information

Monday, October 29, 2018

Our Culture Is Our Identity (Essay)

12 comments:

Impressive. But there are some space for you to still work in.👌

It is really helpful I like it....

dherai dherai ramro lekhnu vaxa sir hjr

Look at that which you have read for each of the details of your essay and work out tips on how to discuss it is likely to words, or in an even more informative way. writing paper service

Nice post! This is a very nice blog that I will definitively come back to more times this year! Thanks for informative post. professional essay writers

Everyone has heard the word "Write what you know."Personal narrative essays allow you to take this advice to the extreme, since the idea of one of these simple essays is to write about your own experience. paper writing service

Therapists have asserted that there are sure culture explicit practices and certain all inclusive standards of conduct among people and comprehend whether it is feasible to depict practices that are culture explicit or intra-social and those that are widespread or between social. East Asian beauty trends

Find out about the normal highlights of the essay composing style just as gain proficiency with the eccentricities of the essay type you ought to compose. Work out the plan of your essay type composing and follow it when composing an essay. PhD Thesis Writing Service

which you have shared here. I liked your way to express your views in this article. Thank you for sharing this blog with us thesis writing services UK

I can't entirely agree with your message about the need to embrace our cultural heritage and celebrate the diversity of our country. It is essential to remember our roots and preserve our unique identity in a world that is becoming increasingly globalized. By: Cheap Dissertation Writing Service

This is possible only by the knowledge and use of computer Such a great essay it really helps me too for more essays and information dissertation writing service

Å finne den rette Kevlar skjorte er som å oppdage den perfekte reisefølget – det handler om komfort, beskyttelse og å uttrykke din unike stil på veien. Denne kolleksjonen ser ut til å klare alt, og balanserer sikkerhetsfunksjoner med et imponerende utvalg av design som virkelig faller i smak til enhver rytter. Kudos for å holde syklister trygge samtidig som de ser uanstrengt kule ut på eventyrene sine!

Email Subscription

Enter your email address:

Delivered by FeedBurner

Subscribe Our Youtube Channel

Total pageviews.

• Privacy Policy
• Terms and conditions

Popular Posts

Copyright (c) 2021 Surya Xetri

College of Business

How to nail your scholarship application essay.

When it comes to applying for scholarships, the task can be immediately overwhelming. Where do you find scholarships? How do you apply? What do they each require? This is going to take forever!

But at Colorado State, we do things a little differently. We’re so proud of our one-and-done scholarship application process. Almost all CSU scholarships live in the same place, and can be applied for with one application, one time, and that’s it. The Colorado State University Scholarship Application (CSUSA) takes a big hurdle out of your path right off the bat. Completing the CSUSA enters you for nearly every scholarship at CSU that you’re eligible for. Now all you have to do is nail that application essay … and we’re here to make that part easy, too. Here are some insider info, tips, and even a few essay excerpts to help you as you tackle your essay.

#1. It’s less formal than you think

Did you know that your scholarship application essay is meant to help us see the most-authentic version of you, your journey, and your goals? We’re not looking for a formal essay here. You won’t need to analyze anything, look for metaphors, or even write a structured outline when you start (but you can if it helps you).

The essay prompt might ask you to tell your story, highlight your ambitions, and explain how you see yourself succeeding in this big ol’ world. Essay prompts range from what kind of career you see yourself in, and how college might help you get there. They might ask you to describe a challenging event, explain how you navigated it, and how it inspires you to go forward in life. The essay is so much more your story than anything else. The more YOU you are, the better. Don’t worry too much about intros, transitions, structure, or formal conclusion paragraphs when you first sit down to write. Let it flow and be you.

• Tip : Write your first draft like you’re talking to your best friend, your favorite teacher, your mentor, your coach. Your voice/tone should be genuine, passionate, and infused with the vibe you’d give if you were telling your biggest dreams to your biggest cheerleaders. We’re rooting for you here.

#2. Vulnerability is your superpower here

Perhaps the biggest tool in your toolbox when it comes to writing a genuine, powerful essay is your willingness to be vulnerable. While vulnerability may seem like a weakness in some arenas, it’s your superpower in the scholarship application essay. So what exactly is it, and how can you use it to your advantage?

Vulnerability, by definition, is the willingness to show emotion or to allow one’s weaknesses to be seen or known. There can be some risk involved in being vulnerable, and that’s often why it has such a big impact. You’re essentially giving away your armor, and that allows you to create connection at a deep, emotional level. To put vulnerability to work in a story or experience, try to remember how you felt in that moment, and what was running through your head. Instead of just recounting events as they happened, retell them as YOU experienced them. Let emotion guide your story instead of rehashing a timeline of events. The story, told as it moved through you, is what makes the connection.

• Tip : As you recount an event or moment in your essay, try to incorporate the senses. What did you see, hear, smell, feel? Let emotion be your guide, but paint the picture fully.

#3. Word choice matters (and not in the way you might think)

One question you should ask yourself as you draft your essay is if the words you’re using actually suit you. Would you use these actual words if you were talking to someone? One thing that can derail your authenticity in writing is trying to use big or “impressive” words that wouldn’t naturally flow from you in your daily life. We’re not saying you shouldn’t use a thesaurus, but be choosy. If the word doesn’t “fit” you when you’re casually speaking, we’re going to feel that in your essay, too.

• Tip : Read your essay aloud while recording yourself. Does it flow? Are there words that you stumble over as you read them? If so, put those words into the thesaurus and see if anything comes up that doesn’t trip you up as you read. It should feel as natural to read it as it would if you were talking to a friend.

#4. Always, always, always get a proofreader (or two)

While it’s not the most-glamorous advice, we cannot stress enough the importance of having someone — and, preferably, multiple someones — review your essay. Even the most-seasoned professional writer will make errors, even after multiple drafts. Typos, missing words, tense errors, and even disorganized thoughts can distract readers from your beautiful, unique story. Our advice is to find a proofreader who can dial in your punctuation and grammar, and another who can help you with the more-subtle aspects of good writing, like flow, tone, and structure. You want to start and end strong, plus have a robust, visually and emotionally stimulating middle.

• Tip : Draft your first version raw without any expectations of yourself. Answer the essay prompt as if you’re writing in your journal. Then find a reliable proofreader (preferably outside the house, like a teacher) to help you level it up and polish it up. After you’ve done a little spiff, show it to a second proofreader. Fresh eyes mean everything.

Some essay excerpts to inspire you

Ready to learn more about the csu scholarship process.

Categories assigned to this story

Tags assigned to this story

Prairie Smallwood

Prairie Smallwood is a writer and content creator for the Office of Admissions at Colorado State University. She is passionate about education and exploration, and knows that going to college can be both an adventure and an overwhelming experience. She aims to create content that helps students through that journey — the wonderful, the scary, and everything in between.

• Share full article

Advertisement

Supported by

The Victims of U.S. Nuclear Testing Deserve More Than This

By W.J. Hennigan

Mr. Hennigan writes about national security issues for Times Opinion.

The men and women came to Capitol Hill last week bearing surgical scars, long medical histories and fading photographs of loved ones long dead. They came from across the country to walk the halls of Congress and show lawmakers the human cost of the U.S. nuclear weapons program.

They call themselves downwinders — a global community of people who lived near nuclear testing sites. In America, more than 100 nuclear devices were exploded in aboveground tests in New Mexico and Nevada from 1945 to 1962. For decades, members of the communities near those sites, as well as others involved in weapons production, have endured rare cancers, autoimmune disorders and other illnesses. But only some have been compensated by the federal government for what they’ve gone through.

The downwinders who visited Washington last week are not currently eligible for federal assistance because they don’t live in the designated areas in Utah, Nevada and Arizona covered under the Radiation Exposure Compensation Act, known as RECA. The 1990 legislation has provided billions of dollars to people exposed to harmful radiation during U.S. nuclear tests or while mining uranium. But many affected communities, including those in southern New Mexico where J. Robert Oppenheimer’s team conducted the first atomic blast in 1945, were left off the list.

They have been fighting to be included under the law. Now RECA is to expire on June 7, bringing an end to the program. A bill stalled in Congress would extend the law and expand compensation to nearly all Americans whose documented health struggles are linked to the nuclear weapons program. The White House supports it. The Senate passed it in a rare bipartisan vote, 69 to 30, in March.

But for the past two months, Speaker Mike Johnson has refused to allow a House vote on the Senate bill. As of Wednesday, there will be just seven working days left in Congress before RECA runs out, cutting off compensation and health screenings to all affected communities.

The federal government is responsible for protecting its citizens. Washington betrayed that obligation when it exposed people to dangerous radiation for decades during the Cold War and then downplayed, denied and ignored the health risks , according to declassified documentation. American downwinders have paid for this neglect; now they’re simply asking their government for restitution.

This article is part of the Opinion series At the Brink , about the threat of nuclear weapons in an unstable world. Read the opening piece here .

Consider the costs borne by people like Bernice Gutierrez , 78, who was 8 days old when the world’s first atomic bomb exploded in July 1945 at the Trinity site, about 35 miles west of her hometown, Carrizozo, N.M.

None of the nearly 500,000 people who resided within a 150-mile radius of the blast were warned. The explosive yield of the Trinity test was 21 kilotons — almost 1.5 times as large as the Hiroshima bomb — sending a mushroom cloud more than 35,000 feet into the sky. Witnesses said ash rained down in New Mexico for days. Like snow, it tumbled into water cisterns, open windows, crop fields and grazing pastures.

In the years since, 29 members of Ms. Gutierrez’s family have been diagnosed with various types of cancer. Several have died, including her son Toby Jr., who died of leukemia when he was 56. Her daughter, Jeanne, is being treated for thyroid cancer. Ms. Gutierrez had her thyroid removed on the advice of her physician because, the doctor told her, a positive cancer diagnosis was all but certain. “We don’t ever ask if we’re going to get it,” she said. “We wonder when.”

Around the world, thyroid disorders are among the most widespread health impacts of nuclear fallout and contamination. The thyroid absorbs a radioactive form of iodine called I-131, a byproduct of nuclear fission used in a nuclear test, which concentrates inside the gland and can lead to increased risk of thyroid disease. While it’s impossible to connect any one person’s cancer diagnosis directly to radiation exposure from the test, the National Cancer Institute estimates that 11,000 to 212,000 cases of thyroid cancer across the country are linked to exposure to radioactive fallout from aboveground nuclear tests in Nevada.

In New Mexico a 2010 Centers for Disease Control and Prevention study noted that radiation levels near some homes in the area of the Trinity test site reached almost 10,000 times what is currently allowed in public areas. It also pointed out that radioactive debris from the test had drifted across a region about 100 miles long and 30 miles wide. More recent studies have shown that the fallout from the test was carried on the wind much farther — to 46 states, Canada and Mexico. “Our government took advantage of the fact that we knew nothing about radiation,” Ms. Gutierrez said. “We knew nothing about the cause and effect of it.”

To qualify for downwinder benefits under RECA, you must prove you lived in one of roughly 20 counties for at least two years from Jan. 21, 1951, to Oct. 31, 1958, when aboveground testing at the Nevada site was most active, or during July 1962, when a 104-kiloton explosion there displaced 12 million tons of sand and rock, hurling much of it into the atmosphere before it returned to earth as dust and in rain.

Additionally, you must have been diagnosed with one of 19 types of cancer that the government has determined are related to the nuclear program. If you check all the boxes, you can receive $50,000. In the three decades since the law took effect, only 41,200 claims have been approved , paying out some $2.6 billion. In comparison, more than 65,000 claimants have received around $20 billion under the 9/11 Victim Compensation Fund .

The new bill would expand eligibility for compensation to certain uranium miners and widen the current list of recognized affected areas, to include Colorado, Idaho, Montana, New Mexico, Missouri, Guam and other communities. It would also increase compensation to up to $100,000 per person, both retroactively and for new claimants.

In the fall, the Congressional Budget Office put the expected cost of RECA’s expansion at more than $140 billion over 10 years, but sponsors have since revised the bill, bringing the cost down, they say, closer to $50 billion. Utah’s senators, Mike Lee and Mitt Romney, both Republicans, objected to that lower price tag and some other aspects of the bill, according to statements from their offices. Last month they introduced competing legislation that would simply extend the existing RECA law for two years — without expanding coverage to include people like Ms. Gutierrez.

Their fiscal objections are surprising, given that both lawmakers are boosters of the U.S. military’s plan to build hundreds of nuclear-tipped intercontinental ballistic missiles, one of the most expensive weapons projects in Air Force history, which also promises some 4,000 new jobs in the senators’ home state. The Air Force recently notified Congress that the missile-building program has exceeded its initial cost projections by at least 37 percent, to more than $130 billion .

Downwinders say it’s duplicitous to fund a nuclear weapon program that’s part of the emerging global arms race while refusing to treat the victims of the first one. We know nuclear weapons work because of the Cold War testing, said Mary Dickson, who was raised in Salt Lake City, about 350 miles from the Nevada test site, where the United States conducted tests until 1992. Those communities played a vital role in building the United States into the world’s sole superpower, only to be neglected later.

Ms. Dickson and her family lived north of the current RECA boundaries during the testing years. But at 29, she was diagnosed with thyroid cancer. Years later, her sister Ann Dickson DeBirk died at age 46 after a long struggle with an autoimmune disease. A second sister was also diagnosed with stomach cancer, and a third has autoimmune disorders.

In Washington last week, a small group met with Mr. Johnson to make a last-ditch effort to persuade him and the rest of Congress to repay their sacrifice. Some went for the first time, selling personal items to pay for the trip. Others, like Ms. Dickson, make regular pilgrimages to Congress to raise awareness about what the U.S. government did — and didn’t do.

For 30 years, she’s been urging voters to pressure their congressional representatives to pay attention to the downwinders’ plight. “I was lucky I got better,” Ms. Dickson told a small crowd gathered outside the Capitol. “My cousin, who lost her husband to colon cancer, always says to me, ‘Your story didn’t end tragically, so you can carry that tragic story forward.’ I have felt an intense obligation to seek justice for all of them.”

It’s time for Congress to correct this mistake. It should not be an option to leave thousands of Americans without lifesaving health screenings and compensation. Mr. Johnson should let the House vote on extending and expanding RECA — and our lawmakers should vote yes. These Americans have waited for too long.

This Times Opinion series is funded through philanthropic grants from the Carnegie Corporation of New York , the Outrider Foundation and the Prospect Hill Foundation . Funders have no control over the selection or focus of articles or the editing process and do not review articles before publication. The Times retains full editorial control.

The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips . And here’s our email: [email protected] .

Follow the New York Times Opinion section on Facebook , Instagram , TikTok , WhatsApp , X and Threads .

Source photograph by Google Maps.

W.J. Hennigan writes about national security, foreign policy and conflict for the Opinion section.

Brand identity update

A new toolkit will allow the Berkeley and Cal identities to coexist in an interconnected ecosystem.

Berkeley. Cal. California. UC Berkeley. For many with strong ties, these are all synonyms for the world’s premier public university. However, more than one-quarter of the people living in the San Francisco Bay Area are unaware that Berkeley and Cal are the same university. The situation gets worse the farther you get from the Bay Area. Nationally, more than two-thirds of people think Berkeley and Cal are different institutions.

After reviewing these and other research findings, the Berkeley/Cal Identity Task Force made several recommendations to enhance clarity, elevate community and communicate the breadth of the campus’ offerings and comprehensive excellence.

In response to the task force’s recommendations, the campus is implementing an updated visual identity toolkit inclusive of both the Berkeley and Cal identities. While shifting the athletics identity to Cal Berkeley will not be adopted, other changes are reflected in this visual identity update.

Our inclusive process

Over nearly two years, representatives from key campus constituencies, including alumni, faculty, staff and students, guided this inclusive and thorough process. In addition to bringing their own experiences and expertise to the project, the task force and committee members considered the feedback shared by the campus community and the extensive research conducted for this project.

Qualitative and quantitative research

Our visual identity.

The Berkeley and Cal identities have been redefined to enhance clarity and elevate community. Whereas in the past, connections were discouraged, the new visual identity envisions an interconnected ecosystem where Berkeley and Cal complement each other.

Primary logos

The Cal logo is unchanged, preserving its rich history and tradition. The Berkeley logo is being updated to address issues with legibility at small sizes, usability in digital environments, and incompatibility between the two logos while maintaining the equity built over generations.

The Berkeley logo is based on the University of California Old Style typeface created by Frederic Goudy for the University of California Press. The typeface is also known as Berkeley Old Style and Californian. Over the years, the Berkeley logo has evolved while maintaining its connection to the Goudy typeface.

The new iteration of the typeface has evolved to perform better in digital spaces by lessening the contrast of the letterforms. This means that the difference between the thickest and thinnest parts of the characters has been reduced, resulting in better legibility.

The new Berkeley logo draws inspiration from the original metal version of the typeface and other Goudy works. It retains the visual equity of the existing logo while functioning as a believable system with the Cal logo.

Secondary brand assets

The Berkeley seal hasn’t been changed. It is an important part of our heritage and reinforces our legacy of leadership. The guidelines for using the seal, the bear, and other brand assets are being updated to support our legacy and community building.

Color palette

For the past decade, academics and athletics have used different color palettes. Moving forward, the traditional “Berkeley Blue” and “California Gold” will be used in all contexts. Berkeley Blue has been brightened to better match the saturation of California Gold. An updated simplified secondary color palette will complement the primary blue and gold.

The standard use of two new typefaces, Inter and Source Serif, will provide additional opportunities for visual connection. Both typefaces are released under open-source licenses and available for free through Google Fonts.

Graphic elements

The new brand visual identity includes updated graphic elements inspired by existing brand elements. These include an optimized version of the Berkeley seal, which can now be used in additional ways, including as a supergraphic, and other components pulled from aspects of the seal and Cal logo.

Why are these changes being made?

The university has two distinct identities for academics and athletics, including separate logos, color palettes, typography and graphic elements, and guidelines that prevent the connection of the two identities and that restrict the use of Cal and “bears” for non-Intercollegiate Athletics units. This has led to a lack of understanding of the institution’s breadth, independent associations formed with each name, and a hampered sense of belonging and inclusion on campus.

These changes aim to better communicate the breadth of Berkeley’s excellence while continuing to honor Cal as an important part of the university’s identity and history.

Why were these changes rolled out at this time?

These changes result from a nearly two-year process that concluded in the spring. The exact timing of the rollout was chosen based on the academic calendar to minimize disruption and confusion. By launching the changes immediately following commencement season, the new visual identity can consistently be used throughout the 2024-2025 admissions cycle and in other key communications timed with the academic year.

When will the changes rollout to other units?

The system for how school, college and department names will be displayed next to the Berkeley logo is still being finalized. The goal is to finalize these changes by mid summer. Units will be provided a generous timeline for implementing these changes according to what works best for their specific needs.

Why do academics and athletics have separate identities?

Berkeley was founded as the University of California in 1868. In 1952, the Regents reorganized the university into a system of semi-autonomous campuses. While Berkeley has held on to traditions stemming from the first 84 years of its history, including the use of the names California and Cal in athletics and school spirit contexts, the University of California is now a 10-campus university system of which Berkeley is one part.

Berkeley and UCLA share U.S News and World Report’s #1 public university ranking. Eight of the 10 campuses are members of the distinguished Association of American Universities . No other university system has this distinction.

Over the years, the flagship’s reputation for academic prestige has shifted to be more closely aligned with the Berkeley identity. Research found that people are 2 to 3 times more likely to associate Berkeley with excellence across several traits associated with universities than Cal.

Are you distancing yourself from “UC”?

As the flagship of the University of California, UC will always be an important part of Berkeley’s identity. The previous version of the Berkeley logo released in 2013 had two versions: one with “University of California” in small type under the word Berkeley and a simplified version without mention of the University of California. In practice, the simplified version was used most often.

The new visual identity maintains two versions: a primary academic logo (”Berkeley”) and a secondary extended logo (“University of California Berkeley”) for use when the connection to the UC is unclear.

Is the Cal logo also changing?

No. The Cal logo is unchanged, preserving its rich history and tradition.

Are we going to change the fight song?

No. “Fight for California” remains our fight song. Cal and California remain an important part of our identity and traditions.

Where did the “B” come from?

The new social media icon is the first letter of the Berkeley logo, creating a clear visual connection between the two. The B monogram is only intended for small spaces where the Berkeley logo would be hard to read. The new social media icon is not a logo and does not replace the Berkeley or Cal logos.

Why not use the Cal logo or the Big C as the social media icon?

Berkeley is the primary identity of the university. Using “Cal” or “C,” which is the identity for athletics, as a shorthand for “Berkeley” would be confusing and further dilute the university’s brand and reputation. The new visual identity and brand guidelines are designed to strengthen ties between the Berkeley and Cal identities in other ways.

Why not use the “Bk” symbol as the social media icon?

Bk is the symbol for the 97th element, Berkelium . While first produced in 1949 at UC Berkeley, the element is named after the city of Berkeley. The symbol was previously allowed for use as a social media icon but we have since found that it contributes to further brand confusion.

Why not use the seal as the social media icon?

The seal is highly intricate and becomes indiscernible at small sizes, such as when used as a social media icon. Furthermore, the seal is a shared asset across the entire UC system, with minor changes for each campus. For these reasons, the seal is not the most distinguishing element as a social media icon. Instead, the new guidelines expand the use of the seal in new and exciting ways that allow its beauty to be fully showcased.

Will employers recognize the "B" as Berkeley?

The B monogram, while new now, has a clear visual connection to the Berkeley logo and the academic prestige associated with the university. It is common for highly-regarded brands to use an initial from their name as their social media icon. Some notable examples include The New York Times , Dartmouth , and Yale .

• Skip to main content
• Keyboard shortcuts for audio player

TED Radio Hour

• LISTEN & FOLLOW
• Apple Podcasts
• Google Podcasts
• Amazon Music

Your support helps make our show possible and unlocks access to our sponsor-free feed.

They/Them, LatinX, Rigged: The history behind three words

Words are never just words. They carry context and controversy; they can signal identity or sow discord. This week, TED speakers explore the history and politics of our ever-evolving language.

Guests include linguists Anne Curzan and John McWhorter, social psychologist Dannagal Young and writer Mark Forsyth.

This episode of TED Radio Hour was produced by Rachel Faulkner White, James Delahoussaye, Harsha Nahata and Fiona Geiran. It was edited by Sanaz Meshkinpour and Manoush Zomorodi.

Our production staff also includes Matthew Cloutier and Katie Monteleone. Our audio engineers are Gilly Moon and James Willits.