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Peacedale (Rhode Island, United States) (search for this): chapter 31
le round of humanity's social existence. Acting under this impulse a party of philosophers in Boston, after long study and deliberation, now determined to try the experiment of an association, though without any of the special features of Fourier's system. The same determination was reached in other places. There was a party in Northampton, Massachusetts, which organized a small association. There was one begun by a Universalist clergyman, a most excellent man, the Rev. Adin Ballou, at Peacedale, also in Massachusetts. He was a non-resistant; so much so that I remember when a proposition was made to him, after several months, to combine his society with the Transcendental party that I have been speaking of, with Mr. Ripley and his associates, he emphatically declined. The Transcendentalists said, Let us all go in together and put our resources together, then we shall be a good deal stronger and our chance of success will be increased. No, said Mr. Ballou, we cannot do it. We ar
Massachusetts (Massachusetts, United States) (search for this): chapter 31
s social existence. Acting under this impulse a party of philosophers in Boston, after long study and deliberation, now determined to try the experiment of an association, though without any of the special features of Fourier's system. The same determination was reached in other places. There was a party in Northampton, Massachusetts, which organized a small association. There was one begun by a Universalist clergyman, a most excellent man, the Rev. Adin Ballou, at Peacedale, also in Massachusetts. He was a non-resistant; so much so that I remember when a proposition was made to him, after several months, to combine his society with the Transcendental party that I have been speaking of, with Mr. Ripley and his associates, he emphatically declined. The Transcendentalists said, Let us all go in together and put our resources together, then we shall be a good deal stronger and our chance of success will be increased. No, said Mr. Ballou, we cannot do it. We are non-resistants, and
United States (United States) (search for this): chapter 31
ge, and of ability and courage equal to any man's. In this party of Transcendental philosophers the idea early arose — it was first stated by Mr. George Bancroft, the historian, who sympathized thoroughly with the Transcendentalists — that democracy, while it existed in the Constitution of the United States, while it had triumphed as a political party under Jefferson, and while it was then in possession of a majority of the governments of the States, and at times of the government of the United States, was not enough. That was not the perfect realization of democracy. If democracy was the sublime truth which it was held to be, it should be raised up from the sphere of politics, from the sphere of law and constitutions; it should be raised up into life and be made social. The principle of equality, which allowed every man's vote to be as good as that of every other man, should be extended so that in society and in social life the same principle of equality should be applied througho
Europe (search for this): chapter 31
e reputation of being rich as well as successful. They were all democratic in a certain sense. Every person had the same opportunity. They had to obey a kind of ecclesiastical authority, and they lived in celibacy; but so far as the ordinary social relations were concerned, the Shakers were entirely democratic. Then there began to be published at about this time the writings of an ardent enthusiast, an American from western New York named Albert Brisbane. He had lived several years in Europe, especially in Paris, and there he had got acquainted with a man who was undoubtedly one of the greatest theorists upon the subject of social institutions and social progress that has ever appeared — Charles Fourier. His system is complicated, but very remarkable and interesting, and well worth studying merely as a subject of intellectual scrutiny. Brisbane published several books in favor of Association, Industrial Association, Agricultural Association, Co-operative Association, or, as he
Department de Ville de Paris (France) (search for this): chapter 31
rich as well as successful. They were all democratic in a certain sense. Every person had the same opportunity. They had to obey a kind of ecclesiastical authority, and they lived in celibacy; but so far as the ordinary social relations were concerned, the Shakers were entirely democratic. Then there began to be published at about this time the writings of an ardent enthusiast, an American from western New York named Albert Brisbane. He had lived several years in Europe, especially in Paris, and there he had got acquainted with a man who was undoubtedly one of the greatest theorists upon the subject of social institutions and social progress that has ever appeared — Charles Fourier. His system is complicated, but very remarkable and interesting, and well worth studying merely as a subject of intellectual scrutiny. Brisbane published several books in favor of Association, Industrial Association, Agricultural Association, Co-operative Association, or, as he called it, the combi
Northampton (Massachusetts, United States) (search for this): chapter 31
eform and of the reorganization of society upon the associative basis, applying the principle of association to industry, to art, to education, to the whole round of humanity's social existence. Acting under this impulse a party of philosophers in Boston, after long study and deliberation, now determined to try the experiment of an association, though without any of the special features of Fourier's system. The same determination was reached in other places. There was a party in Northampton, Massachusetts, which organized a small association. There was one begun by a Universalist clergyman, a most excellent man, the Rev. Adin Ballou, at Peacedale, also in Massachusetts. He was a non-resistant; so much so that I remember when a proposition was made to him, after several months, to combine his society with the Transcendental party that I have been speaking of, with Mr. Ripley and his associates, he emphatically declined. The Transcendentalists said, Let us all go in together and pu
New Jersey (New Jersey, United States) (search for this): chapter 31
wo million dollars which he found necessary to realize his theory and demonstrate to mankind that the millennium could now be begun and developed on the earth. But he never found the backer he was looking for, and died without even beginning to illustrate his idea. At the time of this new evolution in Brook Farm, there were several communities or associations in different parts of the country organized very much on our original plan. There was the North American Phalanx, so called, in New Jersey, twenty miles from New York; the Ontario Phalanx, in northern New York; there was one in Ohio, and there were several others. But none of them was successful; they did not pay. So we at Brook Farm made the change we had so long considered. We got an act of the legislature incorporating the Brook Farm Phalanx, and our whole society was merged into this new establishment. We began again with hope. We got some new capital and we took in new members and added some new branches of industry-
Michigan (Michigan, United States) (search for this): chapter 31
Appendix: Brook Farm — an address delivered at the University of Michigan on Thursday, January 21, 1895: Mr. President, Ladies, and Gentlemen, Let me begin by saying that this is intended rather for a conversation than for a regular discourse, and I shall be very much obliged to any one of you who will interrupt me to ask any question or clear up any point that occurs to him. It is almost a subject of ancient history that we are going to consider. Few persons who are here can be familiar with the outlines of it, and there will naturally be a good many things that may be obscure. Let these be made plain, if possible, as we go along. About fifty years ago this country was the scene of an intellectual agitation that I do not think can be quite matched in history. It began with the antislavery movement, an attack upon an institution fortified by the Constitution of the United States, and connected with the great commercial interests of the country, amounting in pecuniary value
West Roxbury, Mass. (Massachusetts, United States) (search for this): chapter 31
ley and his associates, he emphatically declined. The Transcendentalists said, Let us all go in together and put our resources together, then we shall be a good deal stronger and our chance of success will be increased. No, said Mr. Ballou, we cannot do it. We are non-resistants, and you tolerate the application of force in government. Therefore we must remain apart. It was in the spring of 1841 that Mr. Ripley and his friends determined to buy a farm of two hundred and odd acres in West Roxbury, about eight miles from Boston. It was a very pretty piece of land, most excellently situated, well watered, and not a bad soil — a very eligible place. They organized a society called the Brook Farm Institute of Agriculture and Education, and began work. This organization was conceived in Transcendentalism, and designed to carry on social life in accordance with democratic and Christian ideas. There had been all the time a notable agitation respecting the unsanitary habits of college
Beethoven (search for this): chapter 31
three intellectual affections which distribute the harmonies of the others. These are: First, the love of change-nobody wants to pursue any occupation longer than an hour and a half or two hours. The mind becomes tired and you need alternation. The next is analysis. That impulse takes a subject to pieces and finds out its parts. Then the third is the composite or combining passion, the desire that takes the parts of anything which you have analyzed, and combines them in a new whole, as Beethoven or Handel combined and varied the notes of the octave in a symphony or oratorio, in which the whole is new, while the elements are all old and familiar. Then, finally, in this system of metaphysics, the soul of man as a whole has an impulse towards unity, a passion for universal harmony, a religious passion. If, now, you arrange society in accordance with this analysis of the soul, if you combine all these elements, as a great composer combines the notes of the musical scale, you will ha
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