the attempts—in advance of the great wave of Fourierism—to reconcile individualism with association and organization.
previous autumn, ‘We are all a little wild here with numberless projects of social reform.
Not a reading man but has a draft of a new community in his waistcoat pocket.’
And on December 31, 1840, Quincy
wrote to Collins
is as full of his scheme of a community as ever.3
He has made some progress towards establishing one at West Roxbury
, where he lived last summer.
The main trouble is the root of all evil
, as he finds plenty of penniless adventurers and but few moneyed ones.
thought of it but retired.
Still, R. is sanguine, and I hope will succeed, for what a residence such a neighborhood would make Dedham
On January 30, 1841: “Ripley
is actually going to commence the ‘New State and the New Church’ at Ellis
's farm. . . . in the spring.”
Ms. Quincy to J. A. Collins.
The idea of ‘Brook Farm,’ as it was henceforth to be known, notoriously proceeded from Dr. Channing
In his recent work on West India
Emancipation he had even professed to see in the original principles of the abolitionists “a struggling of the human mind towards Christian union,” Lib. 11.10.
and said he had hoped that this body, purified,4
would found a religious community.
One of their number, the Rev. Adin Ballou
, presently set forth, in his5 Practical Christian
, the scheme and constitution of Fraternal Community No. 1
at Mendon, Mass.
, afterwards known as the Hopedale Community
, with non-resistance as one of its corner-stones.
As little as he had been attracted to Noyes
's religious community, was Mr. Garrison
drawn towards any of these experiments, one of which, yet in the bud, would approach him from the side of his brother-in-law.6
In the application