100 books like The Transcendentalists and Their World

Quabbin is a relic of a lost world – both figuratively and literally. In his old age, Francis Underwood remembered his childhood village, the buildings, the personalities, their dress, manners, and speech, their faith and their passions for reform, their old social customs and their emerging middle-class sensibilities – and most of all their stories. But it is a world, as Underwood knew, that was passing away. His secluded old New England village was opening to the world, and its agrarian ways were soon to be eclipsed by the industrial village. What Underwood did not know, but we do, is that his childhood home has literally disappeared, under the flooding waters of the Quabbin Reservoir. This is an extraordinary testimonial to that lost world!

Jack Larkin, former historian of Old Sturbridge Village, befriended me when I was a research fellow at the Village years ago. He was one of the most generous and original scholars I’ve ever known. Though deeply versed in the primary sources of the Village’s rich research library, Jack’s understanding of the past was richly informed by his immersion in the living history of the Village. He knew the past intimately – how it felt, looked, smelled. For Jack, being “in the room where it happened” had a different meaning: he knew their homes, barns, workshops, meetinghouses. He married this rich evidence with his knowledge of village life – family and neighborly dynamics, the growth of material desires, popular politics, and religious revivalism. This book engagingly preserves Jack’s rare understanding of daily life in the early Republic. 

Joseph Wood creatively uses landscape, settlement patterns, and the built environment to challenge a fabled view of the Currier and Ives New England village. The compact village center, with a steepled church, tidy white homes, and quaint shops surrounding the village green has too long colored our historical imaginings about an idealized New England past. But these forms, Wood convincingly argues, do not describe our colonial past. They are a 19th c invention that both romanticizes and obscures the actual colonial landscape of scattered farmsteads, meadows, and pastures. Early New England was shaped by a land-hungry people who sought competency & security in an expansive countryside. Richly illustrated with maps and images, this book is a model of how to use unusual evidence to recover the past. 

When the Robertsons bought their 18th-century home in Hampton, Ct., they inherited an unparalleled lode of documents assembled over 100 years of the previous owners’ history. Starting in the 1790s, the Traintors saved, it seems, every bit of paper that came through their hands: from private letters and business accounts, to pamphlets, social invitations, school records, and, of course books. The Robertsons spent years digesting this remarkable trove. In this book, they “open out” the evidence – as Laurel Ulrich did for Martha Ballard’s diary – in a way that transforms it into a moving and deeply intimate story of family life and community change in a small New England town. I found their tale – told often in the Taintors’ own words – to be vivid, immediate, a surprisingly frank, personal, and moving story.

Set in the 19th century New England social landscape of transcendentalist educational trends, this is an important book about women, misogyny, education, and ‘western’ medicine. The landscape here is a farmhouse outside a New England village where the patriarch social philosopher and teacher has started a school for girls following the death of his wife. His grown daughter is his helper, and you see where I’m going with this…also his prisoner. She is vulnerable by her sensitive nature and by her lack of worldly education. When other girls come to board at the new school and other teachers, men, arrive to practice the educational theories they have developed in a fervor of advancing just how women’s education should evolve, the young women respond variously to these new influences. The remote landscape, again, keeps them from freedoms that might improve their awareness. There are also magical trees, birds, and a… show more.

Modern living requires that we move, consume, absorb, and process quickly—and our bodies can’t always keep up. Thoreau’s journals transport us back to Massachusetts between 1837 and 1860, where his recordings of seeds and birds and worms, his philosophies on man and mankind, and his personal struggles against all else are set against the hush of frozen rivers, crackling fires, and ringing telegraph wires. Especially when read daily, this most prolific botanist, transcendentalist, and introvert of New England history reminds us to value the comfort of contemporary living, but never to forget the value of moving, observing, and living a slow and intentional life.

When I began writing about Emerson – not a usual task for a philosopher -- and was trying to figure out who the American Transcendentalists were, Barbara Packer’s brilliantly written study of the movement came to my assistance. She covers it all, from the background in European Biblical criticism and the idea that the sacred books of the world’s religious traditions are forms of poetry, to the Annus Mirabilus of 1836 when Emerson published Nature; to figures like Margaret Fuller, whose electrifying Conversations sparked a homegrown American feminism, Bronson Alcott (father of Louisa May), and, of course, Emerson’s young friend, Henry David Thoreau, author of Walden and Resistance to Civil Government.

Though it focuses on dreams and the occult, the ulterior subject of Emerson’s Demonology is the arcane inversions, doublings, and “unconscious” of transcendentalism. Between many of Emerson’s pronouncements falls this shadow of Demonology, which provides key tenets of his philosophy. Demonology is the cumulative residue of an attempt to explain away that which resists Emerson’s theory that nature is consistent, explicable, rational, and benign. Encapsulating the uncanny, and the inexplicable forces of dreams, animals, and pseudosciences, Demonology consolidates all that is “outside” and negated for Emerson—everything that is, in his terminology, “not me.” Demonology locates the cracks in Emerson’s consciousness, as well as the hobgoblins in his notion of Reason. Emerson’s conception of nature here is notably modern, and often sounds Lacanian—the demonological exception or irrational, that which cannot be fully understood or described, is the necessary anomaly or remainder on which the universality of nature depends.

I’m a big philosophy fan, but I also appreciate anything that can poke fun at the great philosophers. I’m also generally a bit of a romantic disaster, and this book manages to weave together philosophical insight, wit, and dating advice (good or not) to create a thoroughly entertaining read. Most importantly, you’ll feel very smart reading it.

I recommend this book because it had a great influence on me as a young child. Moving through the world, particularly as a black woman, requires a great deal of self-reliance and resourcefulness. This book/essay speaks to universal truths that are often forgotten.

I found myself equipping my toolbox with quotes that have been relevant to my present day working life. I learned how to relate in a deeper way to myself and society while crafting a value system that, as I age, is allowed to become malleable.