Chapter 6. “The World Is But One Vast Mock Auction”: Fraud and Capitalism in Nineteenth- Century America

2015 ◽  
pp. 109-126
1986 ◽  
Vol 46 (2) ◽  
pp. 373-383 ◽  
Author(s):  
Susan B. Carter

National, state, and individual-level data are used to explore the implications of the crowding of educated women into the teaching profession in nineteenth-century America. It is found that the more young women attended school, the lower were teacher wages and the price of educational services. Through this mechanism young women paid for their own education and, by lowering the price of educational services, helped America develop the best-educated population in the world by the century's end.


1996 ◽  
Vol 65 (3) ◽  
pp. 389-404
Author(s):  
Catherine A. Brekus

On a Sunday morning in January of 1827, “all the taste and fashion” of Washington, D.C., streamed toward the Capitol to witness one of the most remarkable events to take place in the gentlemanly preserve of the Hall of Representatives: Harriet Livermore, a devout evangelical and the daughter of a former Congressman, had convinced the Speaker of the House to allow her to preach to Congress. With crowds of eager spectators spilling out of the Hall and into the street, Livermore ascended into the Speaker's Chair, which served as a makeshift pulpit, and silenced a crowd of a thousand with a sermon on the text, “He that ruleth over men must be just, ruling in the fear of God.” Included among her audience were congressmen, senators, and President John Quincy Adams himself, who sat on the steps leading up to her feet because he could not find a free chair. According to published reports, many in the audience wept quietly as she spoke. “It savored more of inspiration than anything I ever witnessed,” one woman marvelled. “And to enjoy the frame of mind which I think she does, I would relinquish the world. Call this rhapsody if you will; but would to God you had heard her!” Livermore's sermon was such a success that she was permitted to preach to Congress again in 1832, 1838, and 1843, each time to large crowds.


Prospects ◽  
1976 ◽  
Vol 1 ◽  
pp. 389-413 ◽  
Author(s):  
Anne Tropp Trensky

In 1820, Hawthorne wrote “The Gentle Boy,” the story of Ilbrahim, who, too pure and fragile to survive the cruelties of the world, dies young. “His gentle spirit … from Heaven” chastens his “fierce and vindictive” mother, teaching her true religion. Here, in one of the earliest stories of the saintly child, we see the basic pattern for hundreds of stories that were the favorite reading of nineteenth-century America—the confrontation between an innocent child and. a corrupt society, and the demonstration of the ultimate power of innocence. For the modern reader, the saintly child stories offer a valuable insight into the tastes of our recent ancestors: they enjoyed the most heavy-handed sentimentality, the crudest pathos, a sickly religiosity, and a trumped-up mysticism. And sex, though banished from these works, frequently sneaks back into the stories—albeit unconsciously—often in incestuous forms.


Author(s):  
Richard Haw

John Roebling was one of the nineteenth century’s most brilliant engineers, ingenious inventors, successful manufacturers, and fascinating personalities. Raised in a German backwater amid the war-torn chaos of the Napoleonic Wars, he immigrated to the United States in 1831, where he became wealthy and acclaimed, eventually receiving a carte-blanche contract to build one of the nineteenth century’s most stupendous and daring works of engineering: a gigantic suspension bridge to span the East River between New York and Brooklyn. In between, he thought, wrote, and worked tirelessly. He dug canals and surveyed railroads; he planned communities and founded new industries. Horace Greeley called him “a model immigrant”; generations later, F. Scott Fitzgerald worked on a script for the movie version of his life. Like his finest creations, Roebling was held together by a delicate balance of countervailing forces. On the surface, his life was exemplary and his accomplishments legion. As an immigrant and employer, he was respected throughout the world. As an engineer, his works profoundly altered the physical landscape of America. He was a voracious reader, a fervent abolitionist, and an engaged social commentator. His understanding of the natural world, however, bordered on the occult, and his opinions about medicine are best described as medieval. For a man of science and great self-certainty, he was also remarkably quick to seize on a whole host of fads and foolish trends. Yet Roebling spun these strands together. Throughout his life, he believed in the moral application of science and technology, that bridges—along with other great works of connection, the Atlantic cable, the Transcontinental Railroad—could help bring people together, erase divisions, and heal wounds. Like Walt Whitman, Roebling was deeply committed to the creation of a more perfect union, forged from the raw materials of the continent. John Roebling was a complex, deeply divided, yet undoubtedly influential figure, and his biography illuminates not only his works but also the world of nineteenth-century America. Roebling’s engineering feats are well known, but the man himself is not; for alongside the drama of large-scale construction lies an equally rich drama of intellectual and social development and crisis, one that mirrored and reflected the great forces, trials, and failures of the American nineteenth century.


PMLA ◽  
1963 ◽  
Vol 78 (1) ◽  
pp. 80-88 ◽  
Author(s):  
Edmund Reiss

Scholars have for many years been showing how responsive Walt Whitman was to the world around him and how his writings reflect his interest in the affairs and ideas of mid-nineteenth-century America. Not only are the rhythms and tones of contemporary opera and oratory incorporated in his poetic style, but so also are contemporary scientific, social, and cultural interests scattered throughout the content of his prose and the imagery of his verse. My purpose here is to show Whitman's indebtedness to the contemporary fad of animal magnetism, especially concerning its appearance in the phraseology and nature of many of his poetic images and in his conceptions of the poet and the leader.


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