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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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George Ticknor (search for this): chapter 2.18
nces 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 indirect German influen
Savonarola (search for this): chapter 2.18
orm 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 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.
Johann Gottlieb Fichte (search for this): chapter 2.18
y, 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 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
German (search for this): chapter 2.18
es, 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 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,
Orestes A. Brownson (search for this): chapter 2.18
rge 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, contnd 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, one of the most forceful but erratic figures of the time, minister, editor, politician, and novelist-beginning life as a Presbyterian and becoming in turn Universalist, Unitarian, transcendentalist, and Roman Catholic; Very and Cranch, two of t
Schelling (search for this): chapter 2.18
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 wo 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, 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 lit
Shelley (search for this): chapter 2.18
, at the end of that century, it finally collapsed, the revolution which in reality had long been in preparation took on an abrupt and miraculous appearance. Heaven smiles, and faiths and empires gleam Like wrecks of a dissolving dream, cried Shelley, attempting to describe this remarkable period, and his lines are scarcely an exaggeration. Smiles and wrecks, these were the characteristic products of the time, blasted institutions and blossoming ideals. What those ideals were — some of tMan is born free; and is everywhere in chains. When Thoreau proclaims an intention to brag as lustily as chanticleer in the morning, standing on his roost, if only to wake my neighbours up, we feel that here is the homely New England version of Shelley's cry to the West Wind: Be through my lips to unawakened earth The trumpet of a prophecy! When Thoreau, on another occasion, writes that he was not aware that the capacity to hear the woodpecker had slumbered within me so long, the words
Louisa May Alcott (search for this): chapter 2.18
for the popular conception of his character. Alcott, in fact, becomes an especially significant filcott the title of the American Pestalozzi. Alcott's fundamental educational conceptions were Plaenterprise. After the failure of his school Alcott first tried his scheme of public conversationsverty first in Concord and later in Boston, Mrs. Alcott apparently being the financial mainstay of arly difficult to arrive at a just estimate of Alcott. The whole affinity of his mind was mystical, 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 Brodividualism, of the transcendental spirit were Alcott's sojourn with his friends at Fruitlands and, , a veritable intellectual virago. Along with Alcott she became a chief butt of coarse and unsympat put her literary acquirements to use — as did Alcott his educational theories and mystical lore-by [14 more...]
Roman Catholic (search for this): chapter 2.18
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, one of the most forceful but erratic figures of the time, minister, 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 figure, painter, musician, and ventriloquist, as well as poet. Some of these men attained considerable eminence in their own time, but for the present discussion these passing comments on them must suffice. It is characteristic of the extreme individualism of the movement that the Transcendental Club was never a
Frederick Henry Hedge (search for this): chapter 2.18
ve 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. Aears, 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 spread a knowledge of German philosophy, the latter a leader of his denomination and of some contemporary standing as an author;
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