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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.

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Christopher P. Cranch (search for this): chapter 2.18
oined the group at later meetings were Theodore Parker, Margaret Fuller, Orestes A. Brownson, Elizabeth and Sophia Peabody, Thoreau, Hawthorne, Jones Very, Christopher P. Cranch, Charles T. Follen, and William Henry Channing. For a number of years, following 1836, this group, generally referred to as the Transcendental Club, contir, editor, politician, and novelist-beginning life as a Presbyterian and becoming in turn Universalist, Unitarian, transcendentalist, and Roman Catholic; Very and Cranch, two of the poets of the period, the former probably the extreme mystic of the whole group, a victim for a time of religious mania, the latter a picturesque figur and encouragement it afforded to the literary genius of Thoreau. In addition to his and Emerson's, there were, among others, metrical contributions from Lowell, Cranch, and William Ellery Channing, the younger, the last-named one of the poets of transcendentalism, now best remembered for the single line, If my bark sinks, 't
William James (search for this): chapter 2.18
been may be seen by glancing at three of her foremost spiritual figures: Jonathan Edwards, Ralph Waldo Emerson, and William James (James, curiously enough, though a New Englander only by adoption, being scarcely less representative of the most recJames, curiously enough, though a New Englander only by adoption, being scarcely less representative of the most recent phase of New England religious evolution than Emerson and Edwards were of two of its earlier stages). Edwards, the last great apostle of theocratic dogmatism; Emerson, the prophet of a generation of romantic aspiration; James, the pragmatic philJames, the pragmatic philosopher of a scientific and democratic age-how far apart, at first thought, they seem! And not merely far apart, but often hostile. Emerson gave much of his best effort to demolishing the remnants of the Calvinistic structure Edwards had done so much to fortify. James's career was one long assault on that philosophy of the Absolute which is the intellectualized counterpart of the religion of the Over-Soul. The respective attitudes of the three men toward nature well illustrate their differ
G. W. Curtis (search for this): chapter 2.18
ther Brook Farmers. In Parker it takes on particularly the form of extreme theological radicalism, a radicalism successfully undergoing the test of practical application in the abolition movement. In Thoreau it is present — in none of the group more ethereally — as a spiritualized feeling for nature, a fine dissolvent of convention, a pervasive and contagious influence toward natural and simple living. These considerations, together with the implication of such names as Hawthorne, Dana, Curtis, and a dozen others, show how impossible it is not only to define the nature but to fix the limits of transcendentalism. Transcendentalism was, in fact, simply the focus and energizing centre of that larger area of illumination and activity which is coextensive with the whole movement of literary and spiritual expansion that transformed New England during the second and third quarters of the nineteenth century. For purposes of historical and critical discrimination, to be sure, it is conv
Jouffroy (search for this): chapter 2.18
est 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 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 influences the works of Coleridge stand first in importance, and it is due to this fact that New England transcendentalism, in so far as it is a philosophy, bears a closer resemblance to the metaphysical system of Schelling (whose influence on Coleridge is well known) than to that of any other thinker. and,
Wordsworth (search for this): chapter 2.18
ke 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 influences the works of Coleridge stand first in importance, and it is due to this fact that New England transcendentalism, in so far as it is a phe exhibited an astonishing but entirely characteristic consistency in carrying out his most radical ideas. He believed in the plenary inspiration of childhood, and his method may be described as an attempt to realize in practice the thought of Wordsworth's ode on the Intimations of immortality. The publication of some of his conversations with his pupils, owing to their references to the phenomena of birth, brought adverse criticism and tended to impair the prosperity of the school. Finally
Schiller (search for this): chapter 2.18
ief 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 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 influences the works of Coleridge stand first in importance, an
Don Quixote (search for this): chapter 2.18
ity of an active and elevated but withal rather ordinary mind, and the opposite view that Alcott had a touch of real genius in him, a kinship in due degree with the inspired talkers of literary history. Carlyle's famous description of him gives us part of the truth: The good Alcott: with his long, lean face and figure, with his grey worn temples and mild radiant eyes; all bent on saving the world by a return to acorns and the golden age; he comes before one like a kind of venerable Don Quixote, whom nobody can even laugh at without loving. But Emerson probably came nearer than anyone else to doing justice to both sides of Alcott's nature when he called his friend a tedious archangel. If Alcott embodied the extreme mystical and esoteric side of transcendentalism, the Brook 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 knowle
James Freeman Clarke (search for this): chapter 2.18
d done many months before any regular gatherings were contemplated. It was not until 1836 that these were begun when on 19 September-after a still smaller preliminary conference-Ralph Waldo Emerson, Frederick Henry Hedge, Convers Francis, James Freeman Clarke, and Amos Bronson Alcott met at the house of George Ripley and formed an organization to aid an exchange of thought among those interested in the new views in philosophy, theology, and literature. Among those who joined the group at laterowing 1836, this group, generally referred to as the Transcendental Club, continued occasionally to come together. Of the less familiar names among its members, several, in a fuller treatment of the subject, would deserve discussion: Hedge and Clarke, for instance, Unitarian clergymen, the former a man of wide reading and sound scholarship who did much to spread a knowledge of German philosophy, the latter a leader of his denomination and of some contemporary standing as an author; Brownson,
John Brown (search for this): chapter 2.18
ss of the man came out to the full. During the years of this controversy, he interspersed an endless mass of correspondence, lectures, sermons, and addresses with deeds of conspicuous moral and physical courage. He was chairman of the executive committee of the Vigilance Committee, sheltered fugitive slaves in his own house and aided their escape in all ways possible, was indicted but never brought to trial in connection with the famous Burns Affair, and came into intimate relations with John Brown. It was the strain of labours of this sort that led to his premature death in 1860. These anti-slavery activities of Parker came, of course, after the crest of the transcendental movement, but they are mentioned here as an illustration of that tendency in transcendentalism, already noted in connection with Brook Farm and the life of Margaret Fuller, to pass from its early sentimental and romantic stage into a phase of social or political activity. Parker's life reveals with special c
Fourier (search for this): chapter 2.18
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 in the manual labour, the leisure, ane spirit which prevailed among its members, a spirit to the happy influence of which on their later lives more than one of the survivors of the enterprise has borne witness. The adoption in 1844, with some modifications, of the principles of Fourier seems, however, to have put an end to some of the more Arcadian features of Brook Farm; and this, together with the fact that the efforts of inexperienced farmers on a rather poor farm yielded insufficient financial return, was enough to doom th
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