Nine addresses and lectures are printed along with _Nature_ in the definitive edition of Emerson’s writings. The first is the Phi Beta Kappa Oration, ‘The American Scholar,’ in which Emerson sounds with resonant tone that note of independence so marked in all his teaching. It was time, he thought, for the ‘sluggard intellect’ of America to ‘look from under its iron lids’ and prove itself equal to something more than ‘exertions of mechanical skill.’ We have been too long the bond slave of Europe. True emancipation consists in freedom from the idea that only a few gifted ones of the earth are privileged to learn truth at first hand. Let us not be cowed by great men. Emerson notes three influences acting upon the scholar. First, nature, always with us and taking the impress of our minds. Second, books, which, noble as they are in theory, have their danger: ‘I had better never see a book than be warped by its attraction clean out of my own orbit.’ Third, life, everything which is the opposite of mere thinking. ‘If it were only for a vocabulary the scholar would be covetous of action. Life is our dictionary.’ Above all, he praises the obscure scholar who without hope of visible reward, reckoning at true value the seesaw of public whim and fancy, patient of neglect, patient of reproach, ‘is happy if he can satisfy himself alone that this day he has seen something truly.’ ‘The Divinity Address,’ as it is called, was thought in its day nothing short of outrageous radicalism. The now well-known Emersonian plea for a noble individuality is made in terms the most inspiring. He bewails the helplessness of mankind. ‘All men go in flocks to this saint or that poet, avoiding the God who seeth in secret.’ Emerson would drive out the spirit which prompts a man to content himself with being ‘an easy secondary to some Christian scheme, or sectarian connection, or some eminent man.’ He would have men follow no one leader, however distinguished or gifted, but seek truth at first hand, know God face to face. And while he grants that nothing is of value in comparison with the soul of a good and great man, even a great man becomes a source of danger if we propose to rest in the shadow of his achievement rather than develop our own gift. ‘The Method of Nature’ is a rhapsody in praise of the spontaneous and unreasoning as over against the logical and definite. Nature looks to great results, not to little ones, to the type rather than the individual. In ‘Man the Reformer’ Emerson preaches another favorite doctrine, the necessity of manual work. There is nothing fanciful in his view. He did not set himself against division of labor. He did not insist that every man should be a farmer ‘any more than that every man should be a lexicographer.’ His ‘doctrine of the Farm’ is that ‘every man ought to stand in primary relations with the work of the world.’