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An Essay about Nature

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❶I only wish to indicate the true position of nature in regard to man, wherein to establish man, all right education tends; as the ground which to attain is the object of human life, that is, of man's connection with nature. Xenophanes complained in his old age, that, look where he would, all things hastened back to Unity.

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Nature has power to recover the patients from their diseases if they are provided with the required and pleasant environment. Nature is very essential for our healthy life so we should keep it clean and conserve it for our future generations. We should cut trees and forests, should not despoil the ocean, rivers, should not make hole in ozone layer, should not increase green house effect, global warming and many more through our selfish activities. We should get fully aware about our nature and try our best to keep it natural so that it can nourish life on the earth forever.

Nature is the natural environment which surrounds us, cares us and nourishes us every moment. It provides us a protective layer around us to prevent from the damages. We are not able to survive on the earth without nature like air, land, water, fire and sky. Nature includes everything around us like plants, animals, river, forests, rain, lake, birds, sea, thunder, sun, moon, weather, atmosphere, mountain, desserts, hills, ice, etc. Every form of nature is very powerful which has ability to nourish as well as destroy us.

Now a day, everyone has less time to enjoy nature. In the increasing crowd we forgot to enjoy nature and improve health. We started using technological instruments for our health fitness. However it is very true that nature has power to nourish us and fit us forever.

Most of the writers have described the real beauty and advantage of the nature in their writings. Nature has ability to make our mind tension free and cure our diseases.

Because of technological advancement in the life of human being, our nature is declining gradually which needs a high level of awareness to keep it in balance and to conserve natural assets.

God has created everything very beautifully seeing which our eyes can never be tired. But we forgot that we too have some responsibility towards our nature to relationship between nature and human beings. How beautiful scenery it looks in morning with sunrise, songs of birds, sounds of lakes, rivers, air and happy gatherings of friends in the evening in garden after a long day of crush. But we forgot to enjoy the beauty of the nature in just fulfilling our duties towards our families.

Sometimes during our holidays we spend our whole day by watching TV, reading news paper, playing indoor games or on the computer but we forgot that outside the door we can do something interesting in the lap of nature ad natural environment. Unnecessarily we left on all the lights of home, we use electricity without need which ultimately increases the heat in the environment called global warming. Our other activities like cutting trees and forests increase the amount of CO2 gas in the environment causing green house effect and global warming.

If we want to be happy and healthy always we should try our best to save our planet and its beautiful nature by stopping our foolish and selfish activities. In order to keep ecosystem in balance we should not cut trees, forests, practice energy and water conservation and many more. Ultimately we are the real user of the nature so we should really take care of it. Conservation of Nature Essay. Essay on Natural Resources. A nature essay needs to bring out some of the works of nature as also the creation of the smallest objects.

Nature essays have to say about animal life and its sustenance. When you write nature essays remember that working against nature is hardly ever fruitful. In need of a nature essay?

BookwormLab is your best choice! In your naturalism essay, discuss about philosophy of naturalism. In naturalism essay, analyze whether we are all driven by the force of environment. If you are writing an essay on human nature or a man vs. Pollution caused by civilized men must find a place in any essay on nature or human nature essay.

In inquiries so general as our present one, the inaccuracy is not material; no confusion of thought will occur. Nature, in the common sense, refers to essences unchanged by man; space, the air, the river, the leaf. Art is applied to the mixture of his will with the same things, as in a house, a canal, a statue, a picture. But his operations taken together are so insignificant, a little chipping, baking, patching, and washing, that in an impression so grand as that of the world on the human mind, they do not vary the result.

I am not solitary whilst I read and write, though nobody is with me. But if a man would be alone, let him look at the stars. The rays that come from those heavenly worlds, will separate between him and what he touches. One might think the atmosphere was made transparent with this design, to give man, in the heavenly bodies, the perpetual presence of the sublime. Seen in the streets of cities, how great they are! If the stars should appear one night in a thousand years, how would men believe and adore; and preserve for many generations the remembrance of the city of God which had been shown!

But every night come out these envoys of beauty, and light the universe with their admonishing smile. The stars awaken a certain reverence, because though always present, they are inaccessible; but all natural objects make a kindred impression, when the mind is open to their influence.

Nature never wears a mean appearance. Neither does the wisest man extort her secret, and lose his curiosity by finding out all her perfection. Nature never became a toy to a wise spirit. The flowers, the animals, the mountains, reflected the wisdom of his best hour, as much as they had delighted the simplicity of his childhood. When we speak of nature in this manner, we have a distinct but most poetical sense in the mind. We mean the integrity of impression made by manifold natural objects.

It is this which distinguishes the stick of timber of the wood-cutter, from the tree of the poet. The charming landscape which I saw this morning, is indubitably made up of some twenty or thirty farms. Miller owns this field, Locke that, and Manning the woodland beyond.

But none of them owns the landscape. There is a property in the horizon which no man has but he whose eye can integrate all the parts, that is, the poet. This is the best part of these men's farms, yet to this their warranty-deeds give no title. To speak truly, few adult persons can see nature. Most persons do not see the sun. At least they have a very superficial seeing. The sun illuminates only the eye of the man, but shines into the eye and the heart of the child.

The lover of nature is he whose inward and outward senses are still truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood. His intercourse with heaven and earth, becomes part of his daily food. In the presence of nature, a wild delight runs through the man, in spite of real sorrows.

Nature says, -- he is my creature, and maugre all his impertinent griefs, he shall be glad with me. Not the sun or the summer alone, but every hour and season yields its tribute of delight; for every hour and change corresponds to and authorizes a different state of the mind, from breathless noon to grimmest midnight. Nature is a setting that fits equally well a comic or a mourning piece. In good health, the air is a cordial of incredible virtue.

Crossing a bare common, in snow puddles, at twilight, under a clouded sky, without having in my thoughts any occurrence of special good fortune, I have enjoyed a perfect exhilaration. I am glad to the brink of fear. In the woods too, a man casts off his years, as the snake his slough, and at what period soever of life, is always a child.

In the woods, is perpetual youth. Within these plantations of God, a decorum and sanctity reign, a perennial festival is dressed, and the guest sees not how he should tire of them in a thousand years. In the woods, we return to reason and faith.

There I feel that nothing can befall me in life, -- no disgrace, no calamity, leaving me my eyes, which nature cannot repair. Standing on the bare ground, -- my head bathed by the blithe air, and uplifted into infinite space, -- all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God.

The name of the nearest friend sounds then foreign and accidental: I am the lover of uncontained and immortal beauty. In the wilderness, I find something more dear and connate than in streets or villages. In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature.

The greatest delight which the fields and woods minister, is the suggestion of an occult relation between man and the vegetable.

I am not alone and unacknowledged. They nod to me, and I to them. The waving of the boughs in the storm, is new to me and old. It takes me by surprise, and yet is not unknown. Its effect is like that of a higher thought or a better emotion coming over me, when I deemed I was thinking justly or doing right. Yet it is certain that the power to produce this delight, does not reside in nature, but in man, or in a harmony of both. It is necessary to use these pleasures with great temperance.

For, nature is not always tricked in holiday attire, but the same scene which yesterday breathed perfume and glittered as for the frolic of the nymphs, is overspread with melancholy today. Nature always wears the colors of the spirit. To a man laboring under calamity, the heat of his own fire hath sadness in it.

Then, there is a kind of contempt of the landscape felt by him who has just lost by death a dear friend. The sky is less grand as it shuts down over less worth in the population. They all admit of being thrown into one of the following classes; Commodity; Beauty; Language; and Discipline.

Under the general name of Commodity, I rank all those advantages which our senses owe to nature. This, of course, is a benefit which is temporary and mediate, not ultimate, like its service to the soul. Yet although low, it is perfect in its kind, and is the only use of nature which all men apprehend. The misery of man appears like childish petulance, when we explore the steady and prodigal provision that has been made for his support and delight on this green ball which floats him through the heavens.

What angels invented these splendid ornaments, these rich conveniences, this ocean of air above, this ocean of water beneath, this firmament of earth between? Beasts, fire, water, stones, and corn serve him. The field is at once his floor, his work-yard, his play-ground, his garden, and his bed. All the parts incessantly work into each other's hands for the profit of man.

The wind sows the seed; the sun evaporates the sea; the wind blows the vapor to the field; the ice, on the other side of the planet, condenses rain on this; the rain feeds the plant; the plant feeds the animal; and thus the endless circulations of the divine charity nourish man. The useful arts are reproductions or new combinations by the wit of man, of the same natural benefactors.

He no longer waits for favoring gales, but by means of steam, he realizes the fable of Aeolus's bag, and carries the two and thirty winds in the boiler of his boat. To diminish friction, he paves the road with iron bars, and, mounting a coach with a ship-load of men, animals, and merchandise behind him, he darts through the country, from town to town, like an eagle or a swallow through the air.

By the aggregate of these aids, how is the face of the world changed, from the era of Noah to that of Napoleon! The private poor man hath cities, ships, canals, bridges, built for him. He goes to the post-office, and the human race run on his errands; to the book-shop, and the human race read and write of all that happens, for him; to the court-house, and nations repair his wrongs.

He sets his house upon the road, and the human race go forth every morning, and shovel out the snow, and cut a path for him. But there is no need of specifying particulars in this class of uses. The catalogue is endless, and the examples so obvious, that I shall leave them to the reader's reflection, with the general remark, that this mercenary benefit is one which has respect to a farther good. A man is fed, not that he may be fed, but that he may work. Such is the constitution of all things, or such the plastic power of the human eye, that the primary forms, as the sky, the mountain, the tree, the animal, give us a delight in and for themselves; a pleasure arising from outline, color, motion, and grouping.

This seems partly owing to the eye itself. The eye is the best of artists. By the mutual action of its structure and of the laws of light, perspective is produced, which integrates every mass of objects, of what character soever, into a well colored and shaded globe, so that where the particular objects are mean and unaffecting, the landscape which they compose, is round and symmetrical.

And as the eye is the best composer, so light is the first of painters. There is no object so foul that intense light will not make beautiful. And the stimulus it affords to the sense, and a sort of infinitude which it hath, like space and time, make all matter gay. Even the corpse has its own beauty. But besides this general grace diffused over nature, almost all the individual forms are agreeable to the eye, as is proved by our endless imitations of some of them, as the acorn, the grape, the pine-cone, the wheat-ear, the egg, the wings and forms of most birds, the lion's claw, the serpent, the butterfly, sea-shells, flames, clouds, buds, leaves, and the forms of many trees, as the palm.

For better consideration, we may distribute the aspects of Beauty in a threefold manner. First, the simple perception of natural forms is a delight. The influence of the forms and actions in nature, is so needful to man, that, in its lowest functions, it seems to lie on the confines of commodity and beauty. To the body and mind which have been cramped by noxious work or company, nature is medicinal and restores their tone. The tradesman, the attorney comes out of the din and craft of the street, and sees the sky and the woods, and is a man again.

In their eternal calm, he finds himself. The health of the eye seems to demand a horizon. We are never tired, so long as we can see far enough. But in other hours, Nature satisfies by its loveliness, and without any mixture of corporeal benefit. I see the spectacle of morning from the hill-top over against my house, from day-break to sun-rise, with emotions which an angel might share.

The long slender bars of cloud float like fishes in the sea of crimson light. From the earth, as a shore, I look out into that silent sea. I seem to partake its rapid transformations: How does Nature deify us with a few and cheap elements! Give me health and a day, and I will make the pomp of emperors ridiculous. The dawn is my Assyria; the sun-set and moon-rise my Paphos, and unimaginable realms of faerie; broad noon shall be my England of the senses and the understanding; the night shall be my Germany of mystic philosophy and dreams.

Not less excellent, except for our less susceptibility in the afternoon, was the charm, last evening, of a January sunset. The western clouds divided and subdivided themselves into pink flakes modulated with tints of unspeakable softness; and the air had so much life and sweetness, that it was a pain to come within doors.

What was it that nature would say? Was there no meaning in the live repose of the valley behind the mill, and which Homer or Shakspeare could not reform for me in words? The leafless trees become spires of flame in the sunset, with the blue east for their back-ground, and the stars of the dead calices of flowers, and every withered stem and stubble rimed with frost, contribute something to the mute music.

The inhabitants of cities suppose that the country landscape is pleasant only half the year. I please myself with the graces of the winter scenery, and believe that we are as much touched by it as by the genial influences of summer. To the attentive eye, each moment of the year has its own beauty, and in the same field, it beholds, every hour, a picture which was never seen before, and which shall never be seen again.

The heavens change every moment, and reflect their glory or gloom on the plains beneath. The state of the crop in the surrounding farms alters the expression of the earth from week to week.

The succession of native plants in the pastures and roadsides, which makes the silent clock by which time tells the summer hours, will make even the divisions of the day sensible to a keen observer. The tribes of birds and insects, like the plants punctual to their time, follow each other, and the year has room for all.

By water-courses, the variety is greater. In July, the blue pontederia or pickerel-weed blooms in large beds in the shallow parts of our pleasant river, and swarms with yellow butterflies in continual motion. Art cannot rival this pomp of purple and gold. Indeed the river is a perpetual gala, and boasts each month a new ornament.

But this beauty of Nature which is seen and felt as beauty, is the least part. The shows of day, the dewy morning, the rainbow, mountains, orchards in blossom, stars, moonlight, shadows in still water, and the like, if too eagerly hunted, become shows merely, and mock us with their unreality. Go out of the house to see the moon, and 't is mere tinsel; it will not please as when its light shines upon your necessary journey.

The beauty that shimmers in the yellow afternoons of October, who ever could clutch it? Go forth to find it, and it is gone: The presence of a higher, namely, of the spiritual element is essential to its perfection. The high and divine beauty which can be loved without effeminacy, is that which is found in combination with the human will.

Beauty is the mark God sets upon virtue. Every natural action is graceful. Every heroic act is also decent, and causes the place and the bystanders to shine. We are taught by great actions that the universe is the property of every individual in it. Every rational creature has all nature for his dowry and estate.

It is his, if he will. He may divest himself of it; he may creep into a corner, and abdicate his kingdom, as most men do, but he is entitled to the world by his constitution. In proportion to the energy of his thought and will, he takes up the world into himself. When a noble act is done, -- perchance in a scene of great natural beauty; when Leonidas and his three hundred martyrs consume one day in dying, and the sun and moon come each and look at them once in the steep defile of Thermopylae; when Arnold Winkelried, in the high Alps, under the shadow of the avalanche, gathers in his side a sheaf of Austrian spears to break the line for his comrades; are not these heroes entitled to add the beauty of the scene to the beauty of the deed?

When the bark of Columbus nears the shore of America; -- before it, the beach lined with savages, fleeing out of all their huts of cane; the sea behind; and the purple mountains of the Indian Archipelago around, can we separate the man from the living picture? Does not the New World clothe his form with her palm-groves and savannahs as fit drapery?

Ever does natural beauty steal in like air, and envelope great actions. When Sir Harry Vane was dragged up the Tower-hill, sitting on a sled, to suffer death, as the champion of the English laws, one of the multitude cried out to him, "You never sate on so glorious a seat.

Nature stretcheth out her arms to embrace man, only let his thoughts be of equal greatness. Willingly does she follow his steps with the rose and the violet, and bend her lines of grandeur and grace to the decoration of her darling child. Only let his thoughts be of equal scope, and the frame will suit the picture. A virtuous man is in unison with her works, and makes the central figure of the visible sphere.

Homer, Pindar, Socrates, Phocion, associate themselves fitly in our memory with the geography and climate of Greece. The visible heavens and earth sympathize with Jesus. And in common life, whosoever has seen a person of powerful character and happy genius, will have remarked how easily he took all things along with him, -- the persons, the opinions, and the day, and nature became ancillary to a man.

There is still another aspect under which the beauty of the world may be viewed, namely, as it become s an object of the intellect. Beside the relation of things to virtue, they have a relation to thought. The intellect searches out the absolute order of things as they stand in the mind of God, and without the colors of affection.

The intellectual and the active powers seem to succeed each other, and the exclusive activity of the one, generates the exclusive activity of the other. There is something unfriendly in each to the other, but they are like the alternate periods of feeding and working in animals; each prepares and will be followed by the other.

Therefore does beauty, which, in relation to actions, as we have seen, comes unsought, and comes because it is unsought, remain for the apprehension and pursuit of the intellect; and then again, in its turn, of the active power.

All good is eternally reproductive. The beauty of nature reforms itself in the mind, and not for barren contemplation, but for new creation.

All men are in some degree impressed by the face of the world; some men even to delight. This love of beauty is Taste. Others have the same love in such excess, that, not content with admiring, they seek to embody it in new forms. The creation of beauty is Art. The production of a work of art throws a light upon the mystery of humanity.

A work of art is an abstract or epitome of the world. It is the result or expression of nature, in miniature. For, although the works of nature are innumerable and all different, the result or the expression of them all is similar and single. Nature is a sea of forms radically alike and even unique. A leaf, a sun-beam, a landscape, the ocean, make an analogous impression on the mind. What is common to them all, -- that perfectness and harmony, is beauty.

The standard of beauty is the entire circuit of natural forms, -- the totality of nature; which the Italians expressed by defining beauty "il piu nell' uno. A single object is only so far beautiful as it suggests this universal grace. The poet, the painter, the sculptor, the musician, the architect, seek each to concentrate this radiance of the world on one point, and each in his several work to satisfy the love of beauty which stimulates him to produce.

Thus is Art, a nature passed through the alembic of man. Thus in art, does nature work through the will of a man filled with the beauty of her first works. The world thus exists to the soul to satisfy the desire of beauty. This element I call an ultimate end. No reason can be asked or given why the soul seeks beauty. Beauty, in its largest and profoundest sense, is one expression for the universe.

God is the all-fair. Truth, and goodness, and beauty, are but different faces of the same All. But beauty in nature is not ultimate. It is the herald of inward and eternal beauty, and is not alone a solid and satisfactory good. It must stand as a part, and not as yet the last or highest expression of the final cause of Nature. Nature is the vehble, and threefold degree. Words are signs of natural facts.

Particular natural facts are symbols of particular spiritual facts. Nature is the symbol of spirit. The use of natural history is to give us aid in supernatural history: Every word which is used to express a moral or intellectual fact, if traced to its root, is found to be borrowed from some material appearance.

Right means straight ; wrong means twisted. Spirit primarily means wind ; transgression , the crossing of a line ; supercilious , the raising of the eyebrow. We say the heart to express emotion, the head to denote thought; and thought and emotion a re words borrowed from sensible things, and now appropriated to spiritual nature.

Most of the process by which this transformation is made, is hidden from us in the remote time when language was framed; but the same tendency may be daily observed in children. Children and savages use only nouns or names of things, which they convert into verbs, and apply to analogous mental acts.

But this origin of all words that convey a spiritual import, -- so conspicuous a fact in the history of language, -- is our least debt to nature. It is not words only that are emblematic; it is things which are emblematic. Every natural fact is a symbol of some spiritual fact. Every appearance in nature corresponds to some state of the mind, and that state of the mind can only be described by presenting that natural appearance as its picture.

An enraged man is a lion, a cunning man is a fox, a firm man is a rock, a learned man is a torch. A lamb is innocence; a snake is subtle spite; flowers express to us the delicate affections.

Light and darkness are our familiar expression for knowledge and ignorance; and heat for love. Visible distance behind and before us, is respectively our image of memory and hope. Who looks upon a river in a meditative hour, and is not reminded of the flux of all things? Throw a stone into the stream, and the circles that propagate themselves are the beautiful type of all influence. Man is conscious of a universal soul within or behind his individual life, wherein, as in a firmament, the natures of Justice, Truth, Love, Freedom, arise and shine.

This universal soul, he calls Reason: And the blue sky in which the private earth is buried, the sky with its eternal calm, and full of everlasting orbs, is the type of Reason. That which, intellectually considered, we call Reason, considered in relation to nature, we call Spirit.

Spirit is the Creator. Spirit hath life in itself. It is easily seen that there is nothing lucky or capricious in these analogies, but that they are constant, and pervade nature. These are not the dreams of a few poets, here and there, but man is an analogist, and studies relations in all objects.

He is placed in the centre of beings, and a ray of relation passes from every other being to him. And neither can man be understood without these objects, nor these objects without man. All the facts in natural history taken by themselves, have no value, but are barren, like a single sex. But marry it to human history, and it is full of life. Whole Floras, all Linnaeus' and Buffon's volumes, are dry catalogues of facts; but the most trivial of these facts, the habit of a plant, the organs, or work, or noise of an insect, applied to the illustration of a fact in intellectual philosophy, or, in any way associated to human nature, affects us in the most lively and agreeable manner.

The seed of a plant, -- to what affecting analogies in the nature of man, is that little fruit made use of, in all discourse, up to the voice of Paul, who calls the human corpse a seed, -- "It is sown a natural body; it is raised a spiritual body. These are certain amounts of brute light and heat. But is there no intent of an analogy between man's life and the seasons? And do the seasons gain no grandeur or pathos from that analogy?

The instincts of the ant are very unimportant, considered as the ant's; but the moment a ray of relation is seen to extend from it to man, and the little drudge is seen to be a monitor, a little body with a mighty heart, then all its habits, even that said to be recently observed, that it never sleeps, become sublime.

Because of this radical correspondence between visible things and human thoughts, savages, who have only what is necessary, converse in figures.

As we go back in history, language becomes more picturesque, until its infancy, when it is all poetry; or all spiritual facts are represented by natural symbols. The same symbols are found to make the original elements of all languages. It has moreover been observed, that the idioms of all languages approach each other in passages of the greatest eloquence and power.

And as this is the first language, so is it the last. This immediate dependence of language upon nature, this conversion of an outward phenomenon into a type of somewhat in human life, never loses its power to affect us.

It is this which gives that piquancy to the conversation of a strong-natured farmer or back-woodsman, which all men relish.

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Nature Essay 4 ( words) Nature is the most precious and valuable gift to us from the God to live our life here on the earth. Nature makes our life easy by providing all the required resources for daily living.

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Nature essaysWhen you hear the word nature, what do you think it is? Do you think it is important? I believe that nature is everything that was put on this earth whether it is the food we eat, the water we drink, or the wood we use to build our houses. Others may think nature is just the oceans a.

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An essay about nature should make you carefully consider this possibility, however remote it is. Would you rather live in a gloomy and sober world, devoid of color and soul? Modernization can be beneficial but nature has its own . Free Example Essay on Nature. By Lauren Bradshaw. May 17, Example Essays. Nature plays a major role and has a profound impact on the lives of all organisms; it can be a friend or a foe. From the time a being comes into existence, it almost immediately, becomes aware of the necessary connection with the outside world. The creature .

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Nature is an integral part of our lives. But even while we appreciate the blessings she bestows on us, we forget that we are plundering her treasures and thereby denying our children the pleasure of enjoying nature in all her abundance and variety in the future. The beauty of nature has been extolled in the [ ]. Free Nature papers, essays, and research papers. Our Ability to Connect with Nature - Nature is a reality of life. The definition of reality could be everything that cease to exist in an individual’s life.