 Contemporary philosophers are increasingly discovering how much Thoreau has to teach—especially, in the areas of knowledge and perception, and in ethical debates about the value of land and life. His affinities with the pragmatic and phenomenological traditions, and the enormous resources he offers for environmental philosophy, have also started to receive more attention—and Walden itself continues to be encountered by readers as a remarkable provocation to philosophical thought. Still, it remains true that the political aspect of Thoreau’s philosophy has come closer to receiving its due than any of these others: whether or not this is because such prominent figures as Gandhi and Martin Luther King cited Thoreau as an inspiration, it has resulted in a disproportionate focus on what is only one part of an integral philosophy, a part that can hardly be understood in isolation from the others. Even if it is a sign of Thoreau’s peculiar greatness that subsequent American philosophy has not known what to make of him, it is a shame if his exclusion from the mainstream philosophical canon has kept his voice from being heard by some of those who might be in a position to appreciate it. Then again, as Thoreau himself notes, it is never too late to give up our prejudices. Others have observed (see Slicer 2013, 182–183) that, based on the amount of prominent work on Thoreau as a philosopher which has recently appeared, his profile seems to be ever so gradually rising on the American philosophical landscape.