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Many leading American thinkers in the nineteenth century, who accepted the premises of Emersonian transcendentalism, valued the basic concept of pantheism: that God inheres in nature and in all things, and that a person could achieve a sense of belonging she or he lacked in society by seeking a oneness with all of nature. As Richard Hardack shows, however, writers such as Ralph Waldo Emerson, Nathaniel Hawthorne, and Herman Melville conceived of nature as everything “Other”—other than the white male Protestant culture of which they were a part. This conception of nature, then, became racialized, and the divine became associated with African American and Native American identities, as well as with femininity.

In "Not Altogether Human," Hardack reevaluates transcendentalism in the context of nineteenth-century concerns about individual and national racial identity. Elucidating the influence of pantheism, Hardack draws on an array of canonical and unfamiliar materials to remap the boundaries of what has long been viewed as white male transcendental discourse.

This book significantly revises notions of what transcendentalism and pantheism mean and how they relate to each other. Hardack's close analysis of pantheism and its influence on major works and lesser known writing of the nineteenth century opens up a new perspective on American culture during this key moment in the country's history.

Surveying the American fascination with the Far East since the mid-eighteenth century, this book explains why the Orient had a fundamentally different meaning in the United States than in Europe or Great Britain. David Weir argues that unlike their European counterparts, Americans did not treat the East simply as a site of imperialist adventure; on the contrary, colonial subjugation was an experience that early Americans shared with the peoples of China and India. 

In eighteenth-century America, the East was, paradoxically, a means of reinforcing the enlightenment values of the West: Franklin, Jefferson, and other American writers found in Confucius a complement to their own political and philosophical beliefs. In the nineteenth century, with the shift from an agrarian to an industrial economy, the Hindu Orient emerged as a mystical alternative to American reality. During this period, Emerson, Thoreau, and other Transcendentalists viewed the “Oriental” not as an exotic other but as an image of what Americans could be, if stripped of all the commercialism and materialism that set them apart from their ideal. A similar sense of Oriental otherness informed the aesthetic discoveries of the early twentieth century, as Pound, Eliot, and other poets found in Chinese and Japanese literature an artistic purity and intensity absent from Western tradition. For all of these figures the Orient became a complex fantasy that allowed them to overcome something objectionable, either in themselves or in the culture of which they were a part, in order to attain some freer, more genuine form of philosophical, religious, or artistic expression.

Tracing the impact of transcendental philosophy on Union soldiers and their loved ones during the American Civil War

Scholars of the American Civil War have long wondered about the seemingly earnest and sincere sentimental commitment that most Northern soldiers had to their nation and the North’s cause. Unlike many others in other wars, Union soldiers appeared to embrace the war with an unusual conviction and sacrificed their lives with a rare nobility. Their grieving relatives were also buoyed up by their steadfast beliefs in the righteousness of the cause. What was so different about this war, and this period of American history, and what encouraged such an outlook?

In Every Revolution Was First a Thought, Aren Lerner Craig argues that in the Civil War era the American Transcendentalist movement provided a coherent worldview that fostered powerful idealism around issues of character, gender, race, and nationhood, even in the worst of times. Through an exploration of diaries, newspaper editorials, popular songs, and more, Craig demonstrates how Transcendentalist thought moved from elite intellectual circles to the public, providing people a firm belief in the power of individual agency to shape the world and a view of spirituality in which each person was divine, and thus beyond death and destruction. Transcendentalist tenets proved strong enough to withstand the devastation of war and inspired high levels of faith and optimism in soldiers and civilians alike throughout the conflict.

Craig traces the origins of Transcendentalism across the Atlantic, to ideas from Scottish Realism and German Idealism, and connects these philosophies to writings and speeches of major figures like Ralph Waldo Emerson, Henry David Thoreau, and Margaret Fuller. This intellectual history offers a new interpretation of Transcendental thought and its role in the Civil War.

In recent years, both analytic thinkers and postmodern theorists have looked at Friedrich Nietzsche's epistemology from the perspectives of their philosophical traditions. Michael Steven Green's penetrating study tries instead to do justice to Nietzsche's views on truth and knowledge by looking at them from the perspective of his contemporaries, particularly the Neo-Kantian philosopher Afrikan Spir, whose ideas exerted a tremendous influence on Nietzsche's thought.

Despite his generally naturalist outlook, Nietzsche was committed to an antinaturalist theory of cognition inherited from Kant and Spir. Green shows how this fundamental tension in Nietzsche's thought led him to present not only the antirealism that has commonly been attributed to him in the past, but two other epistemological positions. These are a denial of the possibility of human thought entirely, and an error theory–-the argument that all of our judgments are false–-that has strong parallels in Spir's thought and Kant's antinomies.

Viewing Nietzsche's error theory in light of Kantian transcendental idealism, Green makes sense of arguments that have previously confounded Nietzsche interpreters. Green also provides the first English translations of many passages from Spir's writings and Nietzsche's notebooks.

In examining Nietzsche's thought through the lens of the philosophical influences upon him–-the philosophers that Nietzsche himself read–-Green establishes a significant new foundation from which to assess Nietzsche's place in modern philosophy and culture.

Exploring the books and reading practices behind the creation of Transcendentalist philosophy and community

Transcendentalism emerged in early 19th century New England as a uniquely American philosophical, spiritual, and literary movement. Its first generation of thinkers—including Ralph Waldo Emerson, Theodore Parker, and Margaret Fuller—created a worldview that stressed the inherent goodness of the “self-reliant” individual and the presence of the divine in nature. These intellectuals gathered in informal symposia devoted to what Emerson called “creative reading,” a practice that stresses the transformative potential of the written word that was central to the movement’s emergence, growth, and spread. But what were these thinkers reading and how did it influence the development of Transcendentalism?

In Reading with the Transcendentalists, renowned literary scholar Philip F. Gura focuses on 10 American, British, and European books that were essential to the movement’s thoughts, writings, and activities. Many of the authors of these books—James Marsh, Madame de Staël, Samson Reed, George Ripley, Thomas Carlyle, Albert Brisbane, and George Sand—stood outside of Transcendentalism yet profoundly influenced it. Others such as Emerson, Parker, and Fuller were the movement’s central architects, whose writings in turn inspired the next generation, including Henry David Thoreau and Caroline Healey Dall. Each of these books challenged prevailing religious, philosophical, and social conventions in ways that resonated deeply with burgeoning Transcendentalist ideals.

Blending intellectual biography with book history, Gura crafts a captivating cultural history that reconstructs the dynamic social networks of the early Transcendentalists, in which ideas from the written word circulated, evolved, and acquired new meanings. The result is an rich portrait of reading as a creative and communal act, and an exploration of how books ignite curiosity, sustain friendship, and catalyze intellectual transformation. Through a carefully developed narrative structure that is filled not only with books and reading but with headline-worthy scandals, disputes, and falling outs and realignments, Gura traces the historical arc of a transnational intellectual movement that helped lay the foundation for the idea of “America.”

Examining journal drawings as an integral—and often delightful—feature of Thoreau’s work 

In 1850, Henry David Thoreau began to draw in his Journal—a hedgehog’s quill, a locust’s wing, a goldenrod leaf. The sketches reflect his efforts to train his eye to observe more carefully, to look closely enough that he could see what was in front of him—with intention and attention. As Thoreau worked to combine the vivid language of a writer with the precision of a scientist, his drawings became more vital to the process. For him, writing and drawing were not separate activities; they were part of the same active, hands-on process of learning about the natural world. 

Thoreau’s Journal Drawings offers a sustained examination of an understudied aspect of the Journal, emphasizing visual as well as textual analysis. It places Thoreau’s illustrated entries in the broader context of nineteenth-century scientific illustration, nature writing, and visual culture, while also offering close readings of key passages in which text and image work in tandem.  The book opens up new possibilities for interpretation—both within the Journal and in the larger project of Thoreau’s thinking. 

Ultimately, Thoreau’s illustrated Journal offers a case study in the complexities of representing the natural world through both language and image. His practice raises enduring questions about how we document, interpret, and mediate the more-than-human world across different forms of expression. To read the later volumes of Henry David Thoreau’s Journal without attending to his drawings is to overlook a vital dimension of his practice as both writer and observer. 

Offering a systematic introduction to a vital discipline

Phenomenology is a now century-old school of philosophy, to which Alexander Schnell offers here a threefold introduction that explores its diversity of approaches. In What Is Transcendental Phenomenology?, Schnell provides an in-depth overview of the Husserlian phenomenological method and its fundamental concepts (epoché and reduction, eidetic variation, phenomenological description, and phenomenological construction). He then examines that method’s limits, stressing the necessity of overcoming them in order to achieve a constructive approach while staying true to its fundamental disciplinary frameworks. Finally, he outlines a theory of understanding that expands the phenomenological method and highlights its speculative grounding before turning to speculative realists’ criticisms of the field. Schnell’s work shows that phenomenology can face the challenge of speculative thinking from an idealist standpoint, making a vital contribution to current debates about new, or speculative, realism. This important volume not only answers its titular question but, in its mode of discussing its subject, is itself phenomenology.