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The Bancroft Prize–winning classic of American history now in a revised and expanded edition with a new preface and afterword by the author. On April 19, 1775, the American Revolution began at the Old North Bridge in Concord, Massachusetts. The “shot heard round the world” catapulted this sleepy New England town into the height of revolutionary fervor, and Concord went on to become the intellectual capital of the new republic. The town—future home to Emerson, Thoreau, and Hawthorne—soon came to symbolize devotion to liberty, intellectual freedom, and the stubborn integrity of rural life. In The Minutemen and Their World, Robert A. Gross has written a remarkably subtle and detailed reconstruction of the lives and community of this special place, and a compelling interpretation of the American Revolution as a social movement.

Discusses the literary importance of 32 books by writers such as Lewis Mumford, D.H. Lawrence, Vernon Louis Parrington, Emile Legouis and Louis Cazamian, Bernard Fay, Norman Foerster, Howard Mumford Jones, Constance Rourke, Percy H. Boynton, Henry Seidel Canby, Myron F. Brightfield, Granville Hicks, Malcolm Cowley, Van Wyck Brooks, Josephine K. Piercy, Ralph H. Gabriel, F.O. Matthiessen, Augusto Santino, Donald Stauffer, Frank Luther Mott, Alfred Cazin, J. Donald Adams, Charles Cestre, Alexander Cowie, Lars Aahnebrink, Van Wyck Brooks, Frederick J. Hoffman, Harold C. Gardiner, Louise Bogan, Maxwell Geismar, Randall Stewart, and Willard Thorp.

Though the efficacy of literary biography has been widely contested by academic theorists, artention to the lives of authors remains an enduring fact of our literary history. Dedicated to Robert N. Hudspeth, editor of the Letters of Margaret Fuller and the Correspondence of Henry David Thoreau, the eleven essays in this collection address from a practitioner's perspective the relationship between American literary biography, documentation, and interpretation.

"In Above Time, James R. Guthrie explores the origins of the two preeminent transcendentalists' revolutionary approaches to time, as well as to the related concepts of history, memory, and change. Most critical discussions of this period neglect the important truth that the entire American transcendentalist project involved a transcendence of temporality as well as of materiality. Correspondingly, both writers call in their major works for temporal reform, to be achieved primarily by rejecting the past and future in order to live in an amplified present moment. Emerson and Thoreau were compelled to see time in a new light by concurrent developments in the sciences and the professions. Geologists were just then hotly debating the age of the earth, while zoologists were beginning to unravel the mysteries of speciation, and archaeologists were deciphering the Egyptian hieroglyphs. These discoveries worked collectively to enlarge the scope of time, thereby helping pave the way for the appearance of Darwin's Origin of Species in 1859. Well aware of these wider cultural developments, Emerson and Thoreau both tried (although with varying degrees of success) to integrate contemporary scientific thought with their preexisting late-romantic idealism. As transcendentalists, they already believed in the existence of "correspondences"--Affinities between man and nature, formalized as symbols. These symbols could then be decoded to discover the animating presence in the world of eternal laws as pervasive as the laws of science. Yet unlike scientists, Emerson and Thoreau hoped to go beyond merely understanding nature to achieving a kind of passionate identity with it, and they believed that such a union might be achieved only if time was first recognized as being a purely human construct with little or no validity in the rest of the natural world. Consequently, both authors employ a series of philosophical, rhetorical, and psychological strategies designed to jolt their readers out of time, often by attacking received cultural notions about temporality."--Publishers website

The role of religion in early American literature has been endlessly studied; the role of the law has been virtually ignored. Robert A. Ferguson's book seeks to correct this imbalance. With the Revolution, Ferguson demonstrates, the lawyer replaced the clergyman as the dominant intellectual force in the new nation. Lawyers wrote the first important plays, novels, and poems; as gentlemen of letters they controlled many of the journals and literary societies; and their education in the law led to a controlling aesthetic that shaped both the civic and the imaginative literature of the early republic. An awareness of this aesthetic enables us to see works as diverse as Jefferson's Notes on the State of Virginia and Irving's burlesque History of New York as unified texts, products of the legal mind of the time. The Declaration of Independence, the Constitution, and the great political orations were written by lawyers, and so too were the literary works of Trumbull, Tyler, Brackenridge, Charles Brockden Brown, William Cullen Bryant, Richard Henry Dana, Jr., and a dozen other important writers. To recover the original meaning and context of these writings is to gain new understanding of a whole era of American culture. The nexus of law and letters persisted for more than a half-century. Ferguson explores a range of factors that contributed to its gradual dissolution: the yielding of neoclassicism to romanticism; the changing role of the writer; the shift in the lawyer's stance from generalist to specialist and from ideological spokesman to tactician of compromise; the onslaught of Jacksonian democracy and the problems of a country torn by sectional strife. At the same time, he demonstrates continuities with the American Renaissance. And in Abraham Lincoln he sees a memorable late flowering of the earlier tradition.

Semiotic theory, which has restricted its focus largely to human forms of significations, is transformed by Robert S. Corrington into a semiotics of nature itself. Corrington situates the divide between "nature naturing" and "nature natured" within the contest of classical American pragmaticism and postmodern psychoanalysis. At the heart of this new metaphysics is an insistence that all signs participate in larger orders of meaning that are natural and religious. Meanings embodied in nature point beyond nature to the mystery inherent in positioned codes and signs.

Thoreau's Reading charts Henry Thoreau's intellectual growth and its relation to his literary career from 1833, when he entered Harvard College, to his death in 1862. It also furnishes a catalogue of nearly fifteen hundred entries of his reading, compiled from references and allusions in his published writings, journal, correspondence, library charging records, the catalogue of his personal library, and his many unpublished notebooks and commonplace books. This record suggests his literary and intellectual development as a youth primarily interested in classical and early English literature, who matured as a writer investigating contemporary and classical natural science, the history of the European discovery and exploration of North America, and the history of native Americans. The catalogue provides bibliographical data for, and lists all Thoreau's references to, the books and articles that he read. The introductory essay traces the shifts in his literary career marked in the chronology of his reading. The book reveals a Thoreau who was deeply interested in and conversant with the major intellectual questions of his times and whose stance of withdrawal from his age masked a lively involvement with many of its most perplexing questions. Originally published in 1988. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

The western frontier was officially pronounced closed in 1890, the year Harvey Fergusson was born in Albuquerque. He spent his life reopening it in a series of novels stretching from the classic Wolf Song to the belatedly acclaimed Grant of Kingdom and The Conquest of Don Pedro. In this first full biography and critical study, Robert F. Gish sees Fergusson as a modern frontiersman in love with the outdoors, women, and writing. The scion of New Mexico family prominent in business and politics, Fergusson moved restlessly from one new frontier to another, always seeking to recreate in his life and work the adventure and freedom enjoyed by his ancestors. After a strenuous open-air life by the Rio Grande he went east to raise a ruckus us a journalist and then to Hollywood as a screenwriter, all the while testing his sexual mettle. Finally freelance writing was the only frontier available to one of his imaginative energy. Fergusson?s early novel Wolf Song is still considered one of the best ever written about the mountain man. Gish shows the writer embracing the gloriously masculine and atavistic role of a ?lone rider? even as he scorned ?the worship of the primitive.? Fergusson struck up a friendship with H. L. Mencken and Theodore Dreiser (who influenced his literary style) and played a part in the development of Taos and Santa Fe as meccas for artists and writers. Based on extensive research, including Fergusson?s diaries and correspondence, Frontier?s End goes a long way toward reconciling the regional with the mainstream in American literature in the person of a serious novelist whose importance is finally being recognized.

The concern of this work is with developing an alternative to standard categories in theology and philosophy, especially in terms of how they deal with nature. Avoiding the polemics of much contemporary reflection on nature, it shows how we are connected to nature through the unconscious and its unique way of reading and processing signs. Spinoza's key distinction between natura naturans and natura naturata serves as the governing framework for the treatise. Suggestions are made for a post-Christian way of understanding religion. Robert S. Corrington's work represents the first sustained attempt to bring together the fields of semiotics, depth-psychology, pragmaticism, and a post-Monotheistic theology of nature. Its focus is on how signification functions in human and non-human orders of infinite nature. Our connection with the infinite is described in detail, especially as it relates to the use of sign systems.