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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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Jared Sparks (search for this): chapter 2.18
ays 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 him essentially an invalid. Although Channing is usually spoken of as the. greatest Unitarian of his time, his sermon on Unitarian Christianity, preached at the ordination of Jared Sparks at Baltimore in 1819, being often called the creed of that denomination, he was, if we are to give him that name, a Unitarian of an entirely new type, and his works are full of indictments of what Emerson later called the pale negations of Boston Unitarianism. Unitarianism, we find him writing, for instance, has suffered from union with a heart-withering philosophy. ... I fear that we must look to other schools for the thoughts which thrill us, which touch the most inward springs, an
Hartley Coleridge (search for this): chapter 2.18
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 tColeridge 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, a little later, in the essays of Carlyle. This interest in German thought and in English romantic literature, moreover, was butColeridge is well known) than to that of any other thinker. and, a little later, in the essays of Carlyle. This interest in German thought and in English romantic literature, moreover, was but the beginning of a wider literary and philosophical awakening which brought with it increasing attention to general European literature, a revitalized attitude toward the classics, and considerable exploration in the realms of Neo-Platonic philosophy and Oriental Scriptures. It is natural that those who began to feel the vital
Edward Gibbon (search for this): chapter 2.18
er at the death of her father, the sacrifice of long-cherished plans for foreign travel, a brief period of teaching, her work as editor of The Dial-these experiences gave her needed self-control and contact with practical problems, and the figure that emerges from them some years later as literary critic of The New York Tribune and social and philanthropic worker is an exceedingly able, sensible, and admirable woman. From her early years, Margaret Fuller read omnivorously (at a rate like Gibbon, Emerson once said). Her linguistic equipment was good, and there is little question that she came to know Continental literature, that of Germany especially, more fully and appreciatively than any other of the transcendentalists. Her choice as editor of The Dial therefore was natural. She also put her literary acquirements to use — as did Alcott his educational theories and mystical lore-by holding conversations on Greek mythology and other subjects. While these at the beginning were not
1880 AD (search for this): chapter 2.18
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 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 i
1812 AD (search for this): chapter 2.18
vate morality and notable civic virtue. Emotional or spiritual in temperament, however, he was not. When, therefore, the intense fervour and the new ideals of revolutionary Europe began to make their way to New England, the Unitarian (like the orthodox Calvinist of a century before) began to find himself in an untenable position, transformed by the altered spirit of the age from 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
1815 AD (search for this): chapter 2.18
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 one, the typical Unitarian of the time being a man of tolerance, of intellect, of cultured tastes, of unexceptionable private morality and notable civic virtue. Emotional or spiritual in temperament, however, he was not. When, therefore, the in
September 19th (search for this): chapter 2.18
ntion to general European literature, a revitalized attitude toward the classics, and considerable exploration in the realms of Neo-Platonic philosophy and Oriental Scriptures. It is natural that those who began to feel the vital effect upon their own religious convictions of this new spirit in philosophy and literature should have found one another out. This they had 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 later meetings were Theodore Parker, Margaret Fuller, Orestes A. Brownson, Elizabeth and Sophia Peabody, Thoreau, Hawthorne, Jones V
1803 AD (search for this): chapter 2.18
r in a Virginia family, imbibing in the course of this experience an intense hatred of slavery. During this period, too, he became acquainted with the works of Rousseau, Godwin, and Mary Wollstonecraft, and from that time the kinship of many of his ideas with those of French Revolutionary origin can be clearly traced, though in passing through his serene and profoundly Christian mind those ideas often became scarcely recognizable. On returning north Channing studied theology, becoming in 1803 minister of the Federal Street Society, Boston, a pulpit from which, until his death in 1842, he preached, in a spirit of singularly mingled benignity and power, sermons of constantly increasing influence 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 fundamentall
1810 AD (search for this): chapter 2.18
rtistic expansion of Western Europe after a thousand years of medieval Christianity. No one of the leading transcendentalists illustrates this aspect of the movement more completely than does the first editor of The Dial, Sarah Margaret Fuller (1810-1850). The character of Margaret Fuller's childhood and early training is the key to much in her later career. She was brought up by a father whose stern temperament and uncompromising notions on education made him peculiarly unfitted to underts. She had, in truth, accomplished this, and her words are suggestive 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
1830 AD (search for this): chapter 2.18
of political theory, of the general significance for the world of what she had accomplished. Still less had she distilled from her democratic practice any fresh philosophy or faith. When, then, voices from abroad of those who were seeking a religion for the new order of things penetrated to a community which, religious to the core, had long been religiously starved, those voices were bound to be heard and answered. That is precisely what began happening near Boston shortly before the year 1830. The result was similar to what occurs, under like conditions, in the case of an individual. Whoever has seen a young man of high mental and spiritual endowment lifted out of a provincial environment and placed suddenly in contact with the central intellectual and religious forces of his time, has a key to much of the transcendental movement in New England. The unsettling of traditional foundations, the ferment of thought and emotion, the aspirations, the excesses, the unleashing of dor
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