Following this general discussion of the characteristics and history of transcendentalism, Emerson now focuses his attention on contemporary transcendentalists. He notes the existence of intelligent and idealistic people who have withdrawn from urban society to live solitary, unproductive lives. Capable of great artistic achievement, these isolationists are afflicted with a strange inertia, or passivity. They withhold their talents from constructive — and public — use.
Emerson asks what is to blame for this situation. He compares the passive character of these individuals, who have openly shunned society, to the highly spiritual nature he has already described in the essay: Transcendentalists have difficulty relating to people because they are so spiritually refined that ordinary life cannot satisfy their wants. They may be lonely, but evidently they feel that human conversation has nothing to offer them: "They wish a just and even fellowship, or none. They cannot gossip with you, and they do not wish, as they are sincere and religious, to gratify any mere curiosity which you may entertain." Because they are so committed to perfection and believe that everything human is flawed, these refined idealists prefer solitary communion with nature, or with a book, to the inferior society of crass and common people.
Following this analysis of the idealists' antisocial character, Emerson addresses them directly. Although the world does not understand their aloofness, he challenges them to use their gifts of understanding and insight to benefit society; otherwise, their gifts will be wasted: ". . . the good and wise must learn to act, and carry salvation to the combatants and demagogues in the dusty arena below." Good people — that is, idealists — must act; they cannot expect society to learn from their example if society never sees their faith embodied in noble actions.
