transcendentalist1 notes

transcendentalist1 notes - Digital Note Taking Links to...

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Digital Note Taking Step 2: Topic Transcendentalist and The Grape of Wrath Step 3: Works Cited Information Carpenter, Frederic I. . "The Philosophical Joads." EXPLORING Novels . Online ed. Detroit: Gale, 2003. Student Resource Center - Gold . Gale. Ronald Reagan High School. 25 Mar. 2009 <http://find.galegroup.com/ips/start.do?prodId=IPS>. Step 4: Direct Notes But more important is Steinbeck's creation of Jim Casy, "the preacher," to interpret and to embody the philosophy of the novel. And consummate is the skill with which Jim Casy's philosophy has been integrated with the action of the story, until it motivates and gives significance to the lives of Tom Joad, and Ma, and Rose of Sharon. It is not too much to say that Jim Casy's ideas determine and direct the Joads's actions. The enduring greatness of The Grapes of Wrath consists in its imaginative realization of these old ideas in new and concrete forms. Jim Casy translates American philosophy into words of one syllable, and the Joads translate it into action. "Ever know a guy that said big words like that?" asks the truck driver in the first narrative chapter of The Grapes of Wrath . "Preacher," replies Tom Joad. "Well, it makes you mad to hear a guy use big words. Course with a preacher it's all right because nobody would fool around with a preacher anyway." But soon afterward Tom meets Jim Casy and finds him changed. "I was a preacher," said the man seriously, "but not no more." Because Casy has ceased to be an orthodox minister and no longer uses big words, Tom Joad plays around with him. And the story results. Unorthodox Jim Casy went into the Oklahoma wilderness to save his soul. And in the wilderness he experienced the religious feeling of identity with nature which has always been the heart of transcendental mysticism: "There was the hills, an' there was me, an' we wasn't separate no more. We was one thing. An' that one thing was holy." Like Emerson, Casy came to the conviction that holiness, or goodness, results from this feeling of unity: "I got to thinkin' how we was holy when we was one thing, an' mankin' was holy when it was one thing." The Grapes of Wrath develops the old idea in new ways. It traces the transformation of the Protestant individual into the member of a social group—the old "I" becomes "we." And it traces the transformation of the passive individual into the active participant
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