Morton White, The Philosophy of the American Revolution (New York: Oxford Univ. Press, 1978, $15.95). Pp. xii, 299. - Garry Wills, Inventing America: Jefferson's Declaration of Independence (Garden City, N.Y.: Doubleday, 1978, $10.00). Pp. xxvi, 398.

1979 ◽  
Vol 13 (2) ◽  
pp. 271-274 ◽  
Author(s):  
J. R. Pole
1990 ◽  
Vol 8 (1) ◽  
pp. 1-24 ◽  
Author(s):  
Norma Basch

When Thomas Jefferson assessed the pros and cons of legalizing divorce before the American Revolution, he came out firmly on the side of divorce. “No partnership,” he declared, in a rationale that prefigured the Declaration of Independence, “can oblige continuance in contradiction to its end and design.” Among the few misgivings he had, however, was the problem of dividing marital assets, and while he was convinced a man could get a wife at any age, he was concerned that a woman beyond a certain age would be unable to find a new partner. Yet he envisioned divorce as a remedy for women. A husband, he noted, had “many ways of rendering his domestic affairs agreeable, by Command or desertion,” whereas a wife was “confined & subject.” That he assessed divorce as a woman's remedy while representing a client intent on blocking a wife's separate maintenance is not without irony. Still, in a world where the repudiation of a spouse was a husband's prerogative, he believed that the freedom to divorce would restore “to women their natural right of equality.”


Author(s):  
Susan Mitchell Sommers

This chapter places Ebenezer and Manoah Sibly in the dramatic political events of their day, especially the American and French Revolutions, and the Treason Trials of the 1790s. Ebenezer is frequently cited as a radical Whig, who opposed slavery and supported the American Revolution and other radical causes. Little is said about Manoah’s politics, other than that as a New Church minister, he was of necessity a loyalist. However, a close examination of Ebenezer’s writing, and especially the timing of the publication of his comments on the American and French Revolutions, reveals him as much more moderate than has been asserted, especially in discussions of his nativity for the Declaration of Independence. On the other hand, Manoah’s work as shorthand taker for the London Corresponding Society and acceptance of Swedenborg’s dramatically radical theology reveal him as a profoundly radical thinker—and one who was moved to act on his convictions.


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