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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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Sarah Margaret Fuller (search for this): chapter 2.18
e transcendental movement was, among other things, a literary renaissance — the enthusiasm for art and literature which appeared in New England after the long esthetic starvation of the Puritan ascendency being comparable in kind if not in degree to the immense artistic 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 understand and mould the delicately sensitive nature of his daughter. Under the mental tasks he imposed upon her, her health became impaired and she was overstimulated intellectually and emotionally. All the early part of her life was a s
Spiritual Laws (search for this): chapter 2.18
rld, and it is as such a pervading spirit that its virtue still survives. As an explanation of the mystery of existence the transcendental philosophy makes little appeal to our own hard-headed and scientific generation; but no one, assuredly, with any measure of spiritual and poetic perception can give himself sincerely and unreservedly to one of the literary masterpieces of the transcendental school, to one of the greater essays of Emerson for example, the Self-Reliance, Compensation, Spiritual Laws, or The over-soul, without a consciousness, as he puts down the volume, of having passed for the time into a higher sphere of being, without a deepened conviction of the triviality, the relative unreality, of material concerns, without a sense of spaciousness, of clarity, of nobility, of power, a feeling that that much abused word eternal has suddenly put on a very real and concrete meaning. Against such an actual experience no mere argument can avail. Nor does the emotion thus evoked
Sophia Peabody (search for this): chapter 2.18
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 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, 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
James Russell Lowell (search for this): chapter 2.18
ne of the most interesting features of The Dial to the present-day reader is the opportunity 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, 'tis to another sea. The Dial, needless to say, did not satisfy the public earlier part of his life, much of his tremendous power of activity was expended upon books, and he became a man of immense erudition, the most widely read member of the transcendental group. His learning, however, savoured a little too much, as Lowell suggested, of an attempt to tear up the whole tree of knowledge by the roots, and he surely misconstrued his own nature when he declared I was meant for a philosopher, and the times call for a stump orator. His mind was in reality more practical
Kant (search for this): chapter 2.18
tered 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 Ne here to enter. A glance, however, may be taken at a few of its central and controlling features. The word transcendental in its philosophic sense goes back to Kant and the Critique of pure reason, though in New England, as elsewhere, the term lost its narrowly technical application and borrowed at the same time a new shade of meaning from the Critique of practical reason. Kant had taught that time and space are not external realities but ways in which the mind constitutes its world of sense. The same is true, he had contended, of cause and effect and the other categories of the mind. Furthermore, as he brought out in his second Critique, the ideas
Hawthorne (search for this): chapter 2.18
e 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 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, continued occasionally to come together. Of the less famf 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
Mary Wollstonecraft (search for this): chapter 2.18
ing for intellectual independence encouraged. Contact in his reading with radical English writers of the eighteenth century gave a direction to his thinking which, in spite of marked mental growth in later years, was never fundamentally altered. On leaving Harvard he acted for nearly two years as tutor 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 increa
Theodore Parker (search for this): chapter 2.18
ey. Brook Farm. the Dial. Margaret Fuller. Parker. abolitionism. the relations of European ando joined the group at later meetings were Theodore Parker, Margaret Fuller, Orestes A. Brownson, Elnterprise and that while Emerson, Alcott, Theodore Parker, and Margaret Fuller were interested and 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 orut in the development of American theology. Parker, though his nature was not lacking in qualitieh in 1860. These anti-slavery activities of Parker came, of course, after the crest of the transcinto a phase of social or political activity. Parker's life reveals with special clearness the linkism of Ripley and the other Brook Farmers. In Parker it takes on particularly the form of extreme ts! even Alcott planting aspiring vegetables), Parker risking reputation and life in the anti-slaver
Orphic Sayings (search for this): chapter 2.18
t. The journal discussed questions of theology and philosophy; it contained papers on art, music, and literature, especially German literature; translations from ancient Oriental Scriptures ; original modem scriptures in the form of Alcott's Orphic Sayings; and finally, a good deal of verse. In this latter connection one of the most interesting features of The Dial to the present-day reader is the opportunity and encouragement it afforded to the literary genius of Thoreau. In addition to his unger, the last-named one of the poets of transcendentalism, now best remembered for the single line, If my bark sinks, 'tis to another sea. The Dial, needless to say, did not satisfy the public. Dozens of parodies, especially of the Orphic Sayings, were forthcoming, and (in the words of Colonel Higginson) epithets, too, were showered about as freely as imitations; the Philadelphia Gazette, for instance, calling the editors of the new journal zanies, Bedlamites, and considerably mad
Locke (search for this): chapter 2.18
of psychological reaction and the exacting material demands of a pioneer community, the decay of godliness in the land had become conspicuous, and it seems difficult not to regard Salem witchcraft as the reductio ad absurdum of the extreme religious spirit. The revulsion of feeling that followed that outburst of superstition, the increasing interest in commercial and political questions, the gradual introduction of English rationalistic doctrines, the growing influence of the philosophy of Locke and of the literature of the classical school, all these causes, and many others, combined to accelerate the change in spiritual atmosphere, and it was not long before there was prevalent, especially in the neighbourhood of Boston, much of that temper of prose and reason which we habitually associate with the eighteenth century. With this changing mood, heresies began to creep into the religious world: Arminianism, Arianism, and other dissolvents of Calvinism. Interest in morality began to
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