Literature for a Society of Equals defends modern equality and seeks its best literature. It accuses equality’s supposed friends on the left of attenuating this world-redefining relationship into a collection of rights and goods to distribute, secularizing it even as the right keeps sacralizing hierarchies, and optimistically handing it over to time to make it happen. In contrast, loyal to equality as modernity’s revolutionary invention, the writers examined here—from Mary Shelley to Gwendolyn Brooks to Ta-Nehisi Coates—envision "relational equality" as lately recovered by philosophers like Elizabeth Anderson and historians like Pierre Rosanvallon. Literary scholars need to reread these "pessimist egalitarians," too, though, for the discipline has failed them in the same three ways: i.e., attenuating and secularizing these writers’ portraits of equality but most of all insisting the sympathy generated by reading these texts will, with enough time, "expand the circle" of humanity. For students and teachers of literature at the university level, this volume is a guide to those writings that champion equality as relational, sacred, and ours—not time's—to realize.
Since the late eighteenth century the ideals of political democracy and individual flourishing have become so entangled that most people no longer differentiate them. The American Transcendentalists did. Two Cities is the first comprehensive account of the original but still underrated political thought of this movement, especially that of its three major authors: Ralph Waldo Emerson, Margaret Fuller, and Henry David Thoreau. For decades, Daniel S. Malachuk contends, readers have misinterpreted the Transcendentalists as worshipping democracy and secularizing personhood. Two Cities proves the opposite. Focusing on their major writings, Malachuk presents the Transcendentalists as wresting apart and thus clarifying democracy as a profane project and individuality as a sacred one. Building upon this basic insight, the book affirms many recent but discrete conclusions about the movement’s various contributions (especially to liberalism, environmentalism, and public religion) and shows that we will understand how these commitments hang together only when we “re-transcendentalize the Transcendentalists.” In five useful chapters—on the two-cities tradition within the history of liberalism, on the rival and subsequently dominant “overlap” theories of Lincoln and others, and on the unique contributions to two-cities thought by each of the major authors—Two Cities reintroduces readers to the Transcendentalists as among the most original and important contributors to American political thought.
This book recovers and recommends the core conviction of Victorian liberal theory that human beings, with the help of the state, can achieve an objective moral perfection. The first half of the book considers the diverse modern biases that have blinded us to the merit of this core conviction and weaves together disparate new scholarship (primarily in political theory and Victorian Studies) to set the stage for a reconsideration of that conviction. The second half of the book is that reconsideration outlining the various policies the Victorian liberals (John Stuart Mill and Matthew Arnold, primarily, with a half dozen other nineteenth-century British and American authors) recommended the state employ in the perfection of human beings.
Since the late eighteenth century the ideals of political democracy and individual flourishing have become so entangled that most people no longer differentiate them. The American Transcendentalists did. Two Cities is the first comprehensive account of the original but still underrated political thought of this movement, especially that of its three major authors: Ralph Waldo Emerson, Margaret Fuller, and Henry David Thoreau. For decades, Daniel S. Malachuk contends, readers have misinterpreted the Transcendentalists as worshipping democracy and secularizing personhood. Two Cities proves the opposite. Focusing on their major writings, Malachuk presents the Transcendentalists as wresting apart and thus clarifying democracy as a profane project and individuality as a sacred one. Building upon this basic insight, the book affirms many recent but discrete conclusions about the movement’s various contributions (especially to liberalism, environmentalism, and public religion) and shows that we will understand how these commitments hang together only when we “re-transcendentalize the Transcendentalists.” In five useful chapters—on the two-cities tradition within the history of liberalism, on the rival and subsequently dominant “overlap” theories of Lincoln and others, and on the unique contributions to two-cities thought by each of the major authors—Two Cities reintroduces readers to the Transcendentalists as among the most original and important contributors to American political thought.
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