In the Progressive Era of American history, the state of Wisconsin gained national attention for its innovative economic and political reforms. Amidst this ferment, the "Wisconsin Idea" was popularized—the idea that a public university should improve the lives of people beyond the borders of its campus. During his term as governor (1901–1906), Robert La Follette routinely consulted with University of Wisconsin researchers to devise groundbreaking programs and legislation. Although the Wisconsin Idea is often attributed to a 1904 speech by Charles Van Hise, then president of the University of Wisconsin, David Hoeveler argues that it originated decades earlier, in the creative and fertile mind of John Bascom. A philosopher, theologian, and sociologist, Bascom (1827–1922) deeply influenced a generation of students at the University of Wisconsin, including La Follette and Van Hise. Hoeveler documents how Bascom drew concepts from German idealism, liberal Protestantism, and evolutionary theory, transforming them into advocacy for social and political reform. He was a champion of temperance, women's rights, and labor, all of which brought him controversy as president of the university from 1874 to 1887. In a way unmatched by any of his peers at other institutions, Bascom outlined a social gospel that called for an expanded role for state governments and universities as agencies of moral improvement. Hoeveler traces the intellectual history of the Wisconsin Idea from the nineteenth century to such influential Progressive Era thinkers as Richard T. Ely and John R. Commons, who believed university researchers should be a vital source of expertise for government and citizens.
The nine colleges of colonial America confronted the major political currents of the seventeenth and eighteenth centuries, while serving as the primary intellectual institutions for Puritanism and the transition to Enlightenment thought. The colleges also confronted the most partisan and divisive cultural movement of the eighteenth century--the Great Awakening. Creating the American Mind is the first book to present a synthetic treatment of the colonial colleges, tracing their role in the intellectual development of early Americans through the Revolution. Distinguished historian J. David Hoeveler focuses on Harvard, William and Mary, Yale, the College of New Jersey (Princeton), King's College (Columbia), the College of Philadelphia (University of Pennsylvania), Queen's College (Rutgers), the College of Rhode Island (Brown), and Dartmouth. Hoeveler pays special attention to the collegiate experience of prominent Americans, including Jefferson, Hamilton, and Madison. Written in clear and engaging prose, Creating the American Mind will be of great value to historians and educators interested in rediscovering the institutions that first fostered American intellectual thought.
The ascendancy of conservatism in the last twenty years is an unprecedented episode in American intellectual and political history. In Watch on the Right, J. David Hoeveler Jr. gives us enlightening, often immensely entertaining, portraits of the key thinkers behind this "revolution." As Hoeveler writes, "conservative thinkers hang their hats on many different racks," and this book dramatizes for us the breadth of the conservative coalition as exemplified by the eight writers surveyed: William F. Buckley Jr. George Will, Robert Nisbet, Irving Kristol, Hilton Kramer, Jeanne Kirkpatrick, R. Emmett Tyrrell Jr., and Michael Novak. These eight "gurus" of the right represent a very wide spectrum of conservative thought, but Hoeveler also considers the present-day conservative renaissance against the literary background that has given the movement its identity since Edmund Burke. Amid the multiple voices unifying themes do emerge. American conservatives share a hostility toward the liberal "new class"--the professional media and academic elites and the entrenched government bureaucracies that still believe in the perfectibility of society by enforced social engineering. Moreover, conservatives of all persuasions are united in struggling to sustain traditional values against the onslaught of revolutionary capitalism and technology, and all are profoundly hostile to imperialistic communism on the Soviet model. Despite the existence of a generic conservatism, however, Hoeveler's portraits provide us with a fascinating tour of the shifts and turns in modern social thought from the decline of liberalism in the late 1960s to the current era--a path that leads through such diverse areas as the Cold War, bourgeois culture, art and aesthetics, civil rights and the welfare state, New Age culture, and the gender revolution. To a whole generation that has never known anything but conservative leadership, Watch on the Right will explain, in clear accessible prose, how the movement flourished in the 1970s and 1980s. For readers who saw it happen (but never thought it would) and for liberals (who are feverishly trying to recover "their " mandate), this book as no other pulls the ideological threads of the story together. Watch on the Right is illustrated with delightful pen-and-ink caricatures.
Charles Darwin published his monumental treatise The Origin of Species in 1859. It has proved to be a major contribution to scientific theory but highly contentious as well. In the United States, more than in any other country, Darwin's theory of evolution became, and remains, a matter of "political" controversy, from the famous "monkey trial" of 1925 to efforts, even in the 21st century, to diminish its influence in American public schools. Many people think of the Darwinian disputes as a matter of science versus religion. This book looks back to the first half-century or so of the Darwinian reception in the United States and portrays a much more complex situation. It shows that among many religious thinkers evolution received a welcome and formed the basis of a "new theology." The Evolutionists reminds us that America's most prominent scientist furnished a thoroughgoing criticism of Darwin. The Evolutionists has a special feature in its chapter structure. After examining the pre-Darwinian world of European science and then reviewing the career of Darwin, it offers pairings of American thinkers in the several categories of American thought where Darwinian ideas had their largest impact. Thus, reviewing the scientific reception of Darwin it compares Louis Agassiz and Asa Gray; among Orthodox Protestants Charles Hodge and James McCosh; in Protestant Liberalism, Henry Ward Beecher and John Bascom. It reviews evolution's impact on American sociology through William Graham Sumner and Lester Frank Ward, and on feminism, the ideas of Charlotte Perkins Gilman and Eliza Burt Gamble. A chapter on Methodologies pairs Thorstein Veblen with Oliver Wendell Holmes, Jr., and the concluding chapter on philosophy examines William James and John Dewey.
During the 1970s, the United States became the world's preeminent postindustrial society. The new conditions changed the way Americans lived and worked, and even their perceptions of reality. Americans struggled to find their place in a world where symbol became more important than fact, appearance more important than reality, where image supplanted essence. In this reassessment of a little studied decade, J. David Hoeveler, Jr., finds that the sense of detachment and dislocation that characterizes the postindustrial society serves as a paradigm for American thought and culture in the 1970s. The book examines major developments in literary theory, philosophy, architecture, and painting as expressions of a 1970s consciousness. Hoeveler also explores the rival "political" readings of these subjects and considers the postmodernist phenomenon as it became an ideological battleground in the decade. Clear and engaging, the work will be of great interest to historians, theorists, and everyone who wants to further explore the 1970s.
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