Our author holds that individuals are universes-in-themselves, and social interactions allow for truly cosmic exchanges of intelligence and emotion.
Rogers introduces Cinques and the Amistad rebels, who showed that a chance at liberty and autonomy was more precious than life under slavery.
In the most difficult period for his party and his movement since their inceptions, John L. O’Sullivan attempted to brace up the troops and squeeze out a victory.
Godwin argues that philosophers and scientists should discover themselves and their own immediate world before casting about the galaxy.
Godwin embraces Enlightenment skepticism and chastises modern astronomers for pretending to be a new oracular class.
Godwin investigates the convincing truths and falsehoods behind one of modernity’s more pernicious pseudosciences: phrenology.
Rogers takes us on a transcendent yet rugged tour of Vermont, a land virtually untouched by the scourge called “Colorphobia.”
Our study begins with a frank discussion of slavery, its impact on American life, and the constitutionality question.
Advancing his own sort of self-esteem theory, Godwin concludes that healthy societies require healthy individuals who love and respect themselves.
Godwin casts himself—and the ideal social reform advocate—as a constant missionary for reason, truth, and justice.
Godwin recognizes the “obviousness” of voting and representation in the modern era, but carefully notes that democracy is no solution to the problem of coercion.
In his conclusion, Backus links his own generation’s “new light” theological revival of antinomianism with the struggle against “taxation without representation.”
Backus details the long history of Baptist sufferings in the American colonies, suggesting that only full disestablishment could protect minorities’ interests.
Backus details the ways in which early modern British statecraft merged church and state into the same invasive impediment to true salvation and happiness.
Backus begins the most famous sermon of his life with the argument that no government may justifiably intervene in ecclesiastical life.
Ingersoll concludes by examining religious liberty in America. He goes so far as to single out Catholics for their enormous contributions to American life.
Ingersoll moves to discuss the American contributions to practical life in an era when great efficiency yielded greater power and influence.
Presaging the Young Americans a generation later, Ingersoll argues that an exceptional degree of liberty can produce exceptional contributions to civilization.