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Recipient of the Francis Parkman Prize from the Society of American Historians Ralph Waldo Emerson is one of the most important figures in the history of American thought, religion, and literature. The vitality of his writings and the unsettling power of his example continue to influence us more than a hundred years after his death. Now Robert D. Richardson Jr. brings to life an Emerson very different from the old stereotype of the passionless Sage of Concord. Drawing on a vast amount of new material, including correspondence among the Emerson brothers, Richardson gives us a rewarding intellectual biography that is also a portrait of the whole man. These pages present a young suitor, a grief-stricken widower, an affectionate father, and a man with an abiding genius for friendship. The great spokesman for individualism and self-reliance turns out to have been a good neighbor, an activist citizen, a loyal brother. Here is an Emerson who knew how to laugh, who was self-doubting as well as self-reliant, and who became the greatest intellectual adventurer of his age. Richardson has, as much as possible, let Emerson speak for himself through his published works, his many journals and notebooks, his letters, his reported conversations. This is not merely a study of Emerson's writing and his influence on others; it is Emerson's life as he experienced it. We see the failed minister, the struggling writer, the political reformer, the poetic liberator. The Emerson of this book not only influenced Thoreau, Fuller, Whitman, Dickinson, and Frost, he also inspired Nietzsche, William James, Baudelaire, Marcel Proust, Virginia Woolf, and Jorge Luis Borges. Emerson's timeliness is persistent and striking: his insistence that literature and science are not separate cultures, his emphasis on the worth of every individual, his respect for nature. Richardson gives careful attention to the enormous range of Emerson's readings—from Persian poets to George Sand—and to his many friendships and personal encounters—from Mary Moody Emerson to the Cherokee chiefs in Boston—evoking both the man and the times in which he lived. Throughout this book, Emerson's unquenchable vitality reaches across the decades, and his hold on us endures.
Medieval America analyzes literary, legal, and historical archives that help tell a new story about the formation of American culture. Against Cold War–era studies of U.S. culture that argued, following political scientist Louis Hartz’s “liberal consensus” model, that the United States emerged from the Revolutionary era free from Europe’s feudal institutions and uninterested in the production of its medieval culture productions, Robert Yusef Rabiee contends that feudal law and medieval literature were structural components of the American cultural imaginary in the nineteenth century. The racial, gender, and class formations that emerged in the first era of U.S. nation building were deeply indebted to medieval social, political, and religious thought—an observation that challenges the liberal consensus model and allows us to better grasp how American social roles developed. Far from casting off feudal tradition, the early United States folded feudalism into its emerging liberal order, creating a knotted system of values and practices that continue to structure the American experience. Sometimes, the feudal residuum contradicted the liberal values of the Unites States. Other times, the feudal residuum bolstered those values, revealing deep sympathies between so-called “modern” and “premodern” political thought. Medieval America thus aims to reorient our discussions about American cultural and political development in terms of the long arc of European history.
In Above Time, James R. Guthrie explores the origins of the two preeminent transcendentalists' revolutionary approaches to time, as well as to the related concepts of history, memory, and change. Most critical discussions of this period neglect the important truth that the entire American transcendentalist project involved a transcendence of temporality as well as of materiality. Correspondingly, both writers call in their major works for temporal reform, to be achieved primarily by rejecting the past and future in order to live in an amplified present moment. Emerson and Thoreau were compelled to see time in a new light by concurrent developments in the sciences and the professions. Geologists were just then hotly debating the age of the earth, while zoologists were beginning to unravel the mysteries of speciation, and archaeologists were deciphering the Egyptian hieroglyphs. These discoveries worked collectively to enlarge the scope of time, thereby helping pave the way for the appearance of Darwin's Origin of Species in 1859. Well aware of these wider cultural developments, Emerson and Thoreau both tried (although with varying degrees of success) to integrate contemporary scientific thought with their preexisting late-romantic idealism. As transcendentalists, they already believed in the existence of "correspondences"--Affinities between man and nature, formalized as symbols. These symbols could then be decoded to discover the animating presence in the world of eternal laws as pervasive as the laws of science. Yet unlike scientists, Emerson and Thoreau hoped to go beyond merely understanding nature to achieving a kind of passionate identity with it, and they believed that such a union might be achieved only if time was first recognized as being a purely human construct with little or no validity in the rest of the natural world. Consequently, both authors employ a series of philosophical, rhetorical, and psychological strategies designed to jolt their readers out of time, often by attacking received cultural notions about temporality."--Publishers website
If We Must Die examines nearly five hundred shipboard rebellions that occurred over the course of the entire slave trade, directly challenging the prevailing thesis that such resistance was infrequent or insignificant. As Eric Robert Taylor shows, though most revolts were crushed quickly, others raged on for hours, days, or weeks, and, occasionally, the Africans captured the vessel and returned themselves to freedom. In recounting these rebellions, Taylor suggests that certain factors like geographic location, the involvement of women and children, and the timing of a shipboard revolt, determined the difference between success and failure. Taylor also explores issues like aid from other ships, punishment of slave rebels, and treatment of sailors captured by the Africans. If We Must Die expands the historical view of slave resistance, revealing a continuum of rebellions that spanned the Atlantic as well as the centuries. These uprisings, Taylor argues, ultimately helped limit and end the traffic in enslaved Africans and also served as crucial predecessors to the many revolts that occurred subsequently on plantations throughout the Americas.
The changing market society of the nineteenth century had a deep impact on American writers and their works. The writers responded with important insights into the alienation brought on by the country's capitalist development. Shulman uses theorists from Tocqueville to Gramsci and the New Left historians, as well as drawing on other recent historical and critical studies, to examine major nineteenth-century American works as they illuminate and are illuminated by their society. Using works by Benjamin Franklin, Mark Twain, Herman Melville, Nathaniel Hawthorne, Charles Chesnutt, Walt Witman, Edith Wharton, and Theodore Dreiser, he shows the urgency, energy, and variety of response that capitalism elicited from a range of writers.
By the end of the nineteenth century, Ralph Waldo Emerson was well on his way to becoming the “Wisest American” and the “Sage of Concord,” a literary celebrity and a national icon. With that fame came what Robert Habich describes as a blandly sanctified version of Emerson held widely by the reading public. Building Their Own Waldos sets out to understand the dilemma faced by Emerson’s early biographers: how to represent a figure whose subversive individualism had been eclipsed by his celebrity, making him less a representative of his age than a caricature of it. Drawing on never-before-published letters, diaries, drafts, business records, and private documents, Habich explores the making of a cultural hero through the stories of Emerson’s first biographers— George Willis Cooke, a minister most recently from Indianapolis who considered himself a disciple; the English reformer and newspaper mogul Alexander Ireland, a friend for half a century; Moncure D. Conway, a Southern abolitionist then residing in London, who called Emerson his “spiritual father and intellectual teacher”; the poet and medical professor Oliver Wendell Holmes, with Emerson a member of Boston’s gathering of literary elite, the Saturday Club; James Elliot Cabot, the family’s authorized biographer, an architect and amateur philosopher with unlimited access to Emerson’s unpublished papers; and Emerson’s son Edward, a physician and painter whose father had passed over him as literary executor in favor of Cabot. Just as their biographies reveal a complex, socially engaged Emerson, so too do the biographers’ own stories illustrate the real-world perils, challenges, and motives of life-writing in the late nineteenth century, when biographers were routinely vilified as ghoulish and disreputable and biography as a genre underwent a profound redefinition. Building Their Own Waldos is at once a revealing look at Emerson’s constructed reputation, a case study in the rewards and dangers of Victorian life-writing, and the story of six authors struggling amidst personal misfortunes and shifting expectations to capture the elusive character of America’s “representative man,” as they knew him and as they needed him to be.
Herman Melville is one of the most challenging authors of American literature. Known primarily as the author of Moby-Dick, he wrote several other novels, short stories, and poems. With the rise of interest in Melville in the 20th century, critical and biographical studies of Melville continue to be published at an ever-increasing rate. This encyclopedia is a comprehensive guide to Melville's rich and complex literary career. The volume includes several hundred alphabetically arranged entries for all of Melville's works and characters, and for his family members, friends, and acquaintances. Entries on the most important topics include bibliographies. The encyclopedia is more factual than critical, but scholarship from 1990 and beyond is emphasized throughout. The book also gives special attention to the 19th-century women who influenced Melville, for these women have often been overlooked. A chronology overviews the principal events in Melville's life, and a selected bibliography lists major studies.
One of The Wall Street Journal's 10 best books of 2021 One of Air Mail's 10 best books of 2021 Winner of the Peter J. Gomes Memorial Book Prize In the year of the nation’s bicentennial, Robert A. Gross published The Minutemen and Their World, a paradigm-shaping study of Concord, Massachusetts, during the American Revolution. It won the prestigious Bancroft Prize and became a perennial bestseller. Forty years later, in this highly anticipated work, Gross returns to Concord and explores the meaning of an equally crucial moment in the American story: the rise of Transcendentalism. The Transcendentalists and Their World offers a fresh view of the thinkers whose outsize impact on philosophy and literature would spread from tiny Concord to all corners of the earth. Ralph Waldo Emerson, Henry David Thoreau, Nathaniel Hawthorne, and the Alcotts called this New England town home, and Thoreau drew on its life extensively in his classic Walden. But Concord from the 1820s through the 1840s was no pastoral place fit for poets and philosophers. The Transcendentalists and their neighbors lived through a transformative epoch of American life. A place of two thousand–plus souls in the antebellum era, Concord was a community in ferment, whose small, ordered society founded by Puritans and defended by Minutemen was dramatically unsettled through the expansive forces of capitalism and democracy and tightly integrated into the wider world. These changes challenged a world of inherited institutions and involuntary associations with a new premium on autonomy and choice. They exposed people to cosmopolitan currents of thought and endowed them with unparalleled opportunities. They fostered uncertainties, raised new hopes, stirred dreams of perfection, and created an audience for new ideas of individual freedom and democratic equality deeply resonant today. The Transcendentalists and Their World is both an intimate journey into the life of a community and a searching cultural study of major American writers as they plumbed the depths of the universe for spiritual truths and surveyed the rapidly changing contours of their own neighborhoods. It shows us familiar figures in American literature alongside their neighbors at every level of the social order, and it reveals how this common life in Concord entered powerfully into their works. No American community of the nineteenth century has been recovered so richly and with so acute an awareness of its place in the larger American story.
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