hide Sorting

You can sort these results in two ways:

By entity
Chronological order for dates, alphabetical order for places and people.
By position (current method)
As the entities appear in the document.

You are currently sorting in ascending order. Sort in descending order.

hide Most Frequent Entities

The entities that appear most frequently in this document are shown below.

Entity Max. Freq Min. Freq
New England (United States) 416 0 Browse Search
United States (United States) 294 0 Browse Search
James Cooper 208 0 Browse Search
Washington Irving 194 0 Browse Search
I. Bryant 172 0 Browse Search
Benjamin Franklin 143 1 Browse Search
Jonathan Edwards 138 0 Browse Search
Europe 130 0 Browse Search
Pennsylvania (Pennsylvania, United States) 108 0 Browse Search
Massachusetts (Massachusetts, United States) 78 0 Browse Search
View all entities in this document...

Browsing named entities in a specific section of Cambridge History of American Literature: volume 1, Colonial and Revolutionary Literature: Early National Literature: Part I (ed. Trent, William Peterfield, 1862-1939., Erskine, John, 1879-1951., Sherman, Stuart Pratt, 1881-1926., Van Doren, Carl, 1885-1950.). Search the whole document.

Found 433 total hits in 109 results.

1 2 3 4 5 6 ...
Newport (Rhode Island, United States) (search for this): chapter 2.18
m a radical into a conservative. A number of Unitarian clergymen, notably the Rev. Joseph Stevens Buckminster (1784-1812), seem to have had an inkling of new things, but Buckminster died at the age of twenty-eight, and it was left to William Ellery Channing to be the first Unitarian to show something like a full appreciation of the significance for religion of the changing spirit of the time. Channing is the bridge between Unitarianism and transcendentalism. Channing was born in Newport, Rhode Island, in 1780. His early religious environment was Calvinistic but not illiberal, his parents being orthodox in belief but tolerant in spirit. The stern Calvinism of Dr. Samuel Hopkins, Edwards's pupil, the minister to whose preaching Channing listened as a boy, shocked his delicately sensitive nature, and was doubtless one of the influences that by reaction led to his liberal religious views. During his college days at Harvard Channing's early tendency toward revolt was strengthened a
Kings Chapel (Alabama, United States) (search for this): chapter 2.18
American counterpart of the Methodist movement, was designed to remedy the spiritual deadness of the time. But it merely widened the opening gulf in the religious world. The New Calvinists, as the followers of Edwards were called, went on to develop a theology of their own, while the liberals, constantly in closer touch with English thinking, grew more and more radical, until, as the two schools diverged, the term Unitarian was finally applied to them. Though 1785, the year in which King's Chapel in the revision of its liturgy tacitly denied the doctrine of the Trinity, is often selected as the beginning of the Unitarian movement, and though the actual schism between the Unitarian and the Trinitarian churches did not come till 1815, it is convenient, if not strictly accurate, to speak of the whole evolution of American liberalism in the eighteenth century as the Unitarian movement. Throughout that century the position of the New England liberal had been an increasingly strong
North Carolina (North Carolina, United States) (search for this): chapter 2.18
transcendentalists together with those extravagances and eccentricities which often accompany the mystic's habit of wrapping himself up in the clouds of his own speculation and aspiration. Alcott was born in Connecticut in 1799. After a fragmentary education he went to Virginia planning to teach but was compelled to earn his living by peddling. For four or five years this was his chief vocation, and it is interesting to note that toward the end of this period he came in contact with North Carolina Quakers, whose religious views seem to have influenced his thinking. Following this he returned to New England and for nearly fifteen years devoted himself in the main to school-teaching, putting into practice with considerable success, especially in his last and most famous school at the Masonic Temple in Boston, radical educational theories, some of which seem to have anticipated kindergarten methods now in vogue and which earned for Alcott the title of the American Pestalozzi. Alc
France (France) (search for this): chapter 2.18
nfluence that emphasized consistently the spiritual and practical as opposed to the doctrinal aspects of Christianity. Ultimately his fame even crossed the ocean, a number of his essays and reviews being translated and widely read, especially in France. The eminence he attained was due fundamentally to the gracious, almost saintly, character behind both his written and his spoken words; and it is worth remembering that all he did was accomplished in the face of a physical condition that made hhte, and Schelling, of Schleiermacher, of Goethe and Schiller — of Goethe probably more than of any other German writer-gradually began to make its way into New England, while the indirect German influence was even greater, coming in part through France in the works of Madame de Stael, Cousin, and Jouffroy, but much more significantly through England, in subtle form in the poetry of Wordsworth, more openly in the writings of Coleridge, There is practically no question that of all these influe
West Roxbury, Mass. (Massachusetts, United States) (search for this): chapter 2.18
ok Farm Association represents its social and experimental aspect. George Ripley (1802-1880), the leader of this enterprise, was a graduate of Harvard and a Unitarian minister. A wide and increasing knowledge of European writers, however, gradually led his interest from theology into the sphere of social reform. He accordingly gave up his pastorate, and in 1841 he and his wife and a number of loyal friends established the Brook Farm Institute of Agriculture and Education on a farm at West Roxbury, nine miles from Boston. The association was a joint-stock company and financially it was inaugurated and conducted with considerable practical sagacity. On its theoretical side the enterprise, while the product in a general way of the speculations and example of Owen and Fourier, was not, especially at the beginning, in any precise sense an experiment in socialism. The hope of its founders was merely to make Brook Farm a self-supporting group of men and women, where all should share i
Gottingen (Lower Saxony, Germany) (search for this): chapter 2.18
as these references to changing standards in philosophy, religion, and literature make clear, a new spirit was abroad in the land, and though Channing himself had caught much of it from other and earlier sources, it is certain that German philosophy and literature, some of it directly, much more of it indirectly, was, by the third decade of the century, becoming a chief influence in its dissemination. The impetus toward things German had come, about 1819, with the return to America from Gottingen of George Ticknor, George Bancroft, and Edward Everett, young men, all of them, of brilliant parts. The interest thus aroused was fostered by the coming to Harvard a few years later, as instructor in German, of Charles T. Follen, a political exile. From about this time, some direct knowledge of Kant, Fichte, and Schelling, of Schleiermacher, of Goethe and Schiller — of Goethe probably more than of any other German writer-gradually began to make its way into New England, while the indirec
Europe (search for this): chapter 2.18
entury. With the fading of the Renaissance, Europe had passed into an age of criticism, during whalism is that the new spirit which appeared in Europe a century and more ago was neither social, nora wider scale when the spirit of revolutionary Europe descended upon a group of the finest minds of se fervour and the new ideals of revolutionary Europe began to make their way to New England, the Unought with it increasing attention to general European literature, a revitalized attitude toward theminister. A wide and increasing knowledge of European writers, however, gradually led his interest egree to the immense artistic expansion of Western Europe after a thousand years of medieval Christit its particular source, at least its general European kinship. When Emerson in the opening pageslism we should come back from India, even from Europe, to Concord and Boston? For, at bottom, it is the anarchic excesses of many of its related European movements. These men were no mere dreamers[4 more...]
South Boston (Massachusetts, United States) (search for this): chapter 2.18
ggestive of one of the greatest achievements of the transcendental movement on its literary side. If Margaret Fuller is the literary critic of transcendentalism, Theodore Parker (1810-1860) is its theologian and reformer. Parker was a graduate of Harvard and of the Harvard Divinity School, and held pastorates near or in Boston during the whole of his ministerial career. He carried to its extreme form the theological reaction from eighteenth-century Unitarianism begun by Channing, his South Boston sermon in 1841 on The transient and permanent in Christianity being generally considered a milestone not only in the history of transcendentalism but in the development of American theology. Parker, though his nature was not lacking in qualities of engaging simplicity and kindliness, was a man of warlike and aggressive temperament, of indomitable energy whether in thought or action, our Savonarola, as Emerson called him. During the earlier part of his life, much of his tremendous power
Concord (Massachusetts, United States) (search for this): chapter 2.18
o, he showed an interest in many of the reform movements of the day, the temperance cause, woman's rights, the anti-slavery agitation. Moving with his family to Concord in 1840, he tried for a time to stick to farm work, but his taste for transcendental thought was too strong and he again began holding conversations and giving le a brave wife, however, who eventually brought him to his senses. Following the failure of Fruitlands, the Alcotts had a long struggle against poverty first in Concord and later in Boston, Mrs. Alcott apparently being the financial mainstay of the family, her husband contributing what little he could earn from his conversations.makes it precisely the unique thing it is? Who can doubt that in speaking the last word of transcendentalism we should come back from India, even from Europe, to Concord and Boston? For, at bottom, it is the strong local flavour of it all, a smell of the soil through the universal generalizations, a dash of Yankee practicality in
America (Netherlands) (search for this): chapter 2.18
ents which followed it, made an early and memorable contribution to that greater revolution of the human spirit of which the source and centre was in Europe. But America, save in the case here and there of an exceptional mind, remained largely unconscious, even as a matter of political theory, of the general significance for the w nineteenth-century New England. And because of the relative cultural eminence of New England, it became indirectly, in some measure, the religious conversion of America. Emerson's address, The American scholar, is called our intellectual Declaration of Independence. With far more fundamental truth his little volume, Nature, mig by the third decade of the century, becoming a chief influence in its dissemination. The impetus toward things German had come, about 1819, with the return to America from Gottingen of George Ticknor, George Bancroft, and Edward Everett, young men, all of them, of brilliant parts. The interest thus aroused was fostered by the
1 2 3 4 5 6 ...