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Irving Babbitt (1865–1933) and Paul Elmer More (1864–1937) were the leading lights of the New Humanism, a consequential movement of literary and social criticism in America. Through their writings on literary, educational, cultural, religious, and political topics, they influenced countless important thinkers, such as T.S. Eliot, C.S. Lewis, Russell Kirk, Benedetto Croce, Werner Jaeger, and George Will. Their work became the source of heated public debates in the 1920s and early 1930s. The belligerent criticisms of Babbitt and More—composed by such famous intellectuals as Ernest Hemmingway and H.L. Mencken—have ensured that the New Humanism has seldom been properly appreciated. Humanistic Letters helps remedy this problem, by providing for the first time the extant correspondence of Babbitt and More, which gets to the heart of their intellectual project.

 

Folke Leander (1910-1981) was a prolific and internationally known Swedish philosopher. He is best known in the United States as an explicator of the New Humanism, an informal movement of literary and cultural criticism founded by Paul Elmer More (1864-1937) and Irving Babbitt (1865-1933). 

Leander’s manuscript for The Philosophy of Paul Elmer More was completed in the early 1970s, but because of the academic environment at the time and the book’s special philosophical focus, Leander was unable to find a publisher. Since then, the work existed only as a typescript, a copy of which he left with Claes G. Ryn, his former student and collaborator, in the hope that one day in more favorable intellectual circumstances it might be published. 

Leander is rare among the scholars of the New Humanism for his first-rate philosophical training, depth of insight, and clarity of expression. In The Philosophy of Paul Elmer More he grapples carefully and precisely with the most fundamental tenets of the New Humanism. Although very supportive of the movement, Leander provides essential critiques of its contentions—and even improves upon some of them in crucial respects. In a series of concise, limpid chapters, he explains and assesses such fundamental—but often hazily understood—Humanist concepts as the “inner check,” “naturalism,” and “the higher will.” The result is a book essential for anyone who wants to understand the New Humanism.

 

With the growth of postcolonial theory in recent decades, scholarly views of Roman imperialism and colonialism have been evolving and shifting. Much recent discussion of the topic has centered on the ways in which ancient Roman historians consciously or unconsciously denigrated non-Romans. Similarly, contemporary scholars have downplayed Roman elite anxiety about their empire's expansion.

In this groundbreaking new work, Eric Adler explores the degree to which ancient historians of Rome were capable of valorizing foreigners and presenting criticisms of their own society. By examining speeches put into the mouths of barbarian leaders by a variety of writers, he investigates how critical of the empire these historians could be.

Adler examines pairs of speeches purportedly delivered by non-Roman leaders so that the contrast between them might elucidate each writer's sense of imperialism. Analyses of Sallust's and Trogus's treatments of the Eastern ruler Mithradates, Polybius's and Livy's speeches from Carthage's Hannibal, and Tacitus's and Cassius Dio's accounts of the oratory of the Celtic warrior queen Boudica form the core of this study. Adler supplements these with examinations of speeches from other characters, as well as contextual narrative from the historians. Throughout, Adler wrestles with broader issues of Roman imperialism and historiography, including administrative greed and corruption in the provinces, the treatment of gender and sexuality, and ethnic stereotyping.