Arjun Maitra

Professor Hill

ENGL 1183

9/28/2024

UTOPIA: Uncovering The Opportunistic Progress In America

Walt Whitman’s classic, Leaves of Grass, was written during a time of chaos in America.

Just a year prior, in 1854, the Bleeding Kansas conflict emerged from the contentious issue of

whether slavery should be legal in the territories. America was fracturing from a number of

issues, and the ideals Whitman cherished—freedom, equality, and the democratic spirit—seemed

under threat. His idealistic view of America was challenged by the reality of a country fighting

against itself. During this turmoil, Whitman wrote poetry to dismantle the social and political

hierarchies that fueled division. In Leaves of Grass, he directly confronts the tension between

individual freedom and collective identity, arguing that true unity comes from breaking down the

structures that place some above others. By challenging these hierarchies, Whitman shatters the

boundaries between individual identity and the cosmos, compelling readers to embrace a fully

integrated, universal self.

Whitman’s vision of unity begins with the individual, and he explores this concept

through the mediation of the body and soul, where he crafts a unified human identity. The

speaker of Leaves of Grass identifies themselves as the "poet of the Body" and the "poet of the

Soul," creating a balance between the physical world and the spiritual world (Whitman 26).

Whitman’s use of parallelism displays how he refuses to prioritize one entity over the other,

making them equally significant. The use of capitalization for Body and Soul personifies these

concepts, granting them life and autonomy and suggesting that they are both essential, living
parts of human existence. Whitman brings this balance emotionally by accepting both the

"pleasures of heaven" and "the pains of hell," establishing joy and suffering as equally formative

experiences (Whitman 26). The speaker not only experiences the highs and lows of life but

transforms them: "The first I graft and increase upon myself, the latter I translate into a new

tongue" (Whitman 26). Here, Whitman illustrates that pain, like joy, is not something to be

avoided but something to be experienced, understood, and ultimately reframed. This blending of

opposites serves as a framework for Whitman’s larger goal of societal unity, where he argues that

this same sense of interconnectedness and equality should be applied to the collective,

transcending the divisions that have fractured society.

Whitman emphasizes gender equality, insisting that the experiences of men and women

are equally significant and intertwined, thus rejecting social hierarchies that privilege one over

the other based on inherent qualities. The speaker’s declaration, "I am the poet of the woman the

same as the man" (Whitman 26), places both genders on an equal plane, emphasizing that the

poet speaks for both and through both. This parallelism reinforces his earlier structure regarding

body and soul, further getting rid of rigid boundaries—this time, between gender identities. By

using the same phrasing to describe both men and women, Whitman refuses to privilege one

experience over the other, insisting that both are vital to the collective human identity. He sees

“nothing greater than the mother of men,", positioning the woman not only as equal to man but

as fundamental to life itself (Whitman 26). In elevating the "mother of men," Whitman redefines

traditional gender hierarchies, suggesting that giving birth and nurturing are essential factors for

the survival of humanity. This embrace of motherhood as a source of power challenges

patriarchal values that typically place women’s roles below men. By passionately dismantling the
gender power-imbalance, Whitman paves the way to criticize intrinsic power structures that have

dominated society for milenia.

Whitman rejects societal hierarchies, suggesting that personal accomplishments like

becoming “President” mean little compared to the broader, universal human experience. By

asking, "Have you outstript the rest? are you the President?" (Whitman 27), Whitman diminishes

the significance of political power. The “most powerful person in the world” is presented as a

mere stepping stone in the journey of life. His dismissal of the "President" as simply another

figure in the crowd suggests that no title or position can define the full measure of a person’s

worth. Whitman’s use of rhetorical questions encourages readers to reconsider their own

ambitions and the societal pressures that shape them. He asserts, "It is a trifle, they will more

than arrive there every one, and still pass on" (Whitman 27). By calling the position of President

a "trifle," he strips it of its grandeur, framing it as a fleeting achievement that anyone can (and

will) surpass in the ongoing march of humanity. This metaphor highlights Whitman’s belief in

the collective progress of mankind rather than the elevation of a select oligarchy. The emphasis

shifts from individual triumph to the shared, continuous development of all people. Whitman’s

vision is that where each person plays a part in the greater human journey, with no one’s

particular achievement standing as the ultimate goal. Whitman’s critique of hierarchical

structures is further emphasized in his statement, "We have had ducking and deprecating about

enough" (Whitman 26). The alliteration of “d” reinforces the rhythmic and biting tone and

mirrors the repetitive nature of the submissive acts he is attacking. These rhetorical devices

reinforce Whitman’s call to end servile behaviors upholding societal hierarchies, advancing his

vision of a world where personal worth is inherent and defined not by titles but by shared

participation in the universal human experience. By rejecting these hierarchies, Whitman levels
the playing field for all humans, breaking down artificial divisions that separate individuals not

only from each other but from the natural world.

Whitman’s deep connection with nature, conveyed through intimate and vivid imagery,

dismantles the boundaries between human and nature. By saying, "I am he that walks with the

tender and growing night", Whitman positions himself as a companion to the night, sharing its

quiet growth and transformation (Whitman 27). The night is not just a static element in his

experience; rather it is a living entity that he moves in harmony with. This personification of the

night as "tender and growing" reflects Whitman’s view that the natural world, like humanity, is in

a state of constant evolution, reinforcing the idea that human identity is intertwined with the

fluctuations of nature. The sensual language continues with Whitman’s call to the night: "Press

close bare-bosom'd night—press close magnetic nourishing night!" (Whitman 27). Here, the

night becomes a lover both physically and spiritually. By describing the night as "bare-bosom’d"

and "magnetic," Whitman invokes a sense of attraction, suggesting that nature nurtures and

sustains the soul. Whitman extends this sensuous connection to the earth with his exclamation,

"Smile O voluptuous cool-breath'd earth!" (Whitman 27). The earth, like the night, is depicted as

a living, breathing force, capable of interaction with the poet. The adjectives "voluptuous" and

"cool-breath’d" suggest both sensual pleasure and calm energy. By personifying the earth and

portraying it as an active, loving presence, Whitman collapses the distinction between human

and nature. This fusion of self with nature brings his exploration of universal identity full circle,

as Whitman demonstrates that humanity and the cosmos are inseparably linked.

Whitman would likely be quite happy (hopefully) with the progress that has been made

since 1855, but his utopian vision of unity remains as relevant as ever. His ideas of gender

equality can play a key role in the modern day fight for transgender rights, where the boundaries
of gender identity continue to be questioned and expanded. Just as Whitman argued for the equal

significance of male and female experiences, modern movements seek to overpower rigid gender

binaries and recognize the fluidity of identity. Whitman’s critique of political hierarchies and

individual achievement also speaks to modern protest culture, particularly around questions of

whether the President and other major politicians are “above the law.” In recent years, debates

surrounding dictator-like figures like Donald Trump have reignited the tension between personal

ambition and collective responsibility discussed in Leaves of Grass. The case of Presidential

Immunity (Trump vs. United States) highlighted whether the leader of America could be stripped

of accountability for actions when a normal citizen could not. But most importantly, I would say

that Whitman’s deep connection to nature feels especially key in the face of the current

environmental crisis. As we confront climate change and the destruction of our beautiful Earth,

Whitman’s call to embrace nature as a nurturing, living force reminds us of our connection with

the natural world. His vision of humanity’s fusion with the cosmos calls for a renewed respect

for the earth, urging us to recognize our responsibility to protect it. Whitman’s expansive,

inclusive vision of a universal self offers not only a framework for understanding the challenges

of his time but a powerful guide for navigating the pressing issues of our own.

Works Cited

Whitman, Walt. Leaves of Grass. 1855.

-Arjun Maitra