As the culture of commercial capitalism came to dominate nineteenth-century New England, it changed people's ideas about how the world functioned, the nature of their work, their relationships to one another, and even the way they conceived of themselves as separate individuals. Drawing on the work of the last twenty years in New England social history, Mary Cayton argues that Ralph Waldo Emerson's work and career, when seen in the context of the momentous changes in the culture and economics of the region, reveal many of the tensions and contradictions inherent in the new capitalist social order. In exploring the genesis of liberal humanism as a calling in the United States, this case study implicitly poses questions about its assumptions, its aspirations, and its failings. Cayton traces the ways in which the social circumstances of Emerson's Boston gave rise to his philosophy of natural organicism, his search for an appropriate definition of the intellectual's role within society, and his exhortations to individuals to distrust the norms and practices of the mass culture that was emerging. She addresses the historical context of Emerson's emergence as a writer and orator and undertakes to describe the Federalism and Unitarianism in which Emerson grew up, explaining why he eventually rejected them in favor of romantic transcendentalism. Cayton demonstrates how Emerson's thought was affected by the social pressures and ideological constructs that launched the new cultural discourse of individualism. A work of intellectual history and American studies, this book explores through Emerson's example the ways in which intellectuals both make their cultures and are made by them.

As the culture of commercial capitalism came to dominate nineteenth-century New England, it changed people's ideas about how the world functioned, the nature of their work, their relationships to one another, and even the way they conceived of themselves

A timely and engrossing critique of the New Americanists

Emerson has maintained his place as one of the seminal figures in American history and literature. He was the acknowledged leader of the Transcendentalist movement. These essays discuss Emerson's life as well as women's rights, slavery and religion.

The eighty-one manuscript letters, drafts, notes, and fragments comprising the correspondence between Sarah Helen Whitman (Poe’s onetime fiancée) and Julia Deane Freeman span a tumultuous time in American history, 1856–1863. A veritable Who’s Who in literature during the period, the women’s letters reference works and writers such as Emerson, Hawthorne, Poe, Walt Whitman, and scores of women writers such as Margaret Fuller, Paulina Davis, Elizabeth Oakes Smith, Susan Warner, Julia Ward Howe, and E.D.E.N. Southworth, and their works. Comparing prominent publishers, critiquing famous journalists, discussing current events—including the impending Civil War, slavery, the spread of Spiritualism, the rising consciousness of women’s rights, and the prevailing tastes in theater, music, and art—the correspondence exposes an untapped vein of historical riches. Yet the letters offer more than a compendium of literary works and historical events. When viewed through the lens of contemporary critical theories, the letters shimmer with significance. The Whitman/Freeman correspondence witnesses the growth of a profound friendship, the genesis and development of which parallels, to a startling degree, Whitman’s affair with Poe. The letters additionally support, and in some instances, complicate, contemporary scholars’ perspectives regarding issues related to women. While scholars have rescued many nineteenth-century women writers from unmerited obscurity, Whitman and Freeman recount in “real time” their assessment of contemporary women writers. A well-informed abolitionist who bequeathed a portion of her estate to a black orphanage, Whitman has much to say about political viewpoints, both national and local, during a time that denied women the right to vote. How Whitman negotiates society’s strictures and her iconoclastic self-expression deserves careful study in itself. Well crafted and thoroughly engaging, the previously unpublished correspondence between Sarah Helen Whitman and Julia Deane Freeman provides scholars of numerous disciplines with fresh and fascinating material.

This book considers Emerson and Nietzsche primarily as post-theological religious thinkers and treats their understanding of the nature of religion and language. It argues that their critique of Christianity and rejection of transcendence which allowed them to recover the divine within the individual is informed by their emphasis on the humanity of Jesus. The idea of Jesus as man is also the key to their interpretation of language. The Word inscribed in the world becomes the condition for the possibility of meaning.

This critical biography traces the spiritual, psychological, and intellectual growth of one of America's foremost oracles and prophets, Ralph Waldo Emerson (1803–1882). Beginning with his undergraduate career at Harvard and spanning the range of his adult life, the book examines the complex, often painful emotional journey inward that would eventually transform Emerson from an average Unitarian minister into one of the century's most formidable intellectual figures. By connecting Emerson's inner life with his outer life, Len Gougeon illustrates a virtually seamless relationship between Emerson's Transcendental philosophy and his later career as a social reformer, a rebel who sought to "unsettle all things" in an effort to redeem his society. In tracing the path of Emerson's evolution, Gougeon makes use of insights by Joseph Campbell, Erich Neumann, Mircea Eliade, and N. O. Brown. Like Emerson, all of these thinkers directly experienced the fragmentation and dehumanization of the Western world, and all were influenced both directly and indirectly by Emerson and his philosophy. Ultimately, this study demonstrates how Emerson's philosophy would become a major force of liberal reformation in American society, a force whose impact is still felt today.