Doctrine and Difference: The Thematic Scale of Classic American Literature aims to expand and deepen our knowledge into the inquiry of “contextual historicism,” observing writers of the American nineteenth century, and their vastly differing approaches to perceptions such as race, gender, and national identity. Ranging from the religious acuities of the first American Puritans to the more secularized literary awakening of the American Renaissance, and into late-century texts that deliberately resist the limits of received religious and political opinion, this volume seeks to uncover a history of human thought within classic American Literature. This volume critically observes these survivable works of literature, presenting insight into the “difference” made by conversation, dispute, and dramatized self-doubt within novels and poems of the historical past.

Doctrine and Difference: Readings in Classic American Literature aims to expand and deepen the inquiry begun in the volume from 2007. Beginning with an essay on the avowedly Puritan poetry of Anne Bradstreet and ending with two not-quite-secular novels from late in the 19th century, this volume seeks to uncover the religious and philosophical meanings deeply embedded in so much of 19th century American literature, and then, importantly, to identify and analyze the techniques by which the "doctrines" are differentiated into imaginative literature. Poe, Emerson, Thoreau, Hawthorne, Melville-and yes, even Howells and James-are driven by powerful thematic intentions. But they do not preach: they dramatize. And, as they talk their way through their existential issues, they often talk to one another: yes, no, maybe, ok but not so fast. Stressing the idea of a shared, poet-Puritan inheritance, the new Doctrine and Difference means to re-confirm the vitality of literary history and, in particular, the importance of reading the classic texts of American literature in context and in relation.

Doctrine and Difference: Readings in Classic American Literature aims to expand and deepen the inquiry begun in the volume from 2007. Beginning with an essay on the avowedly Puritan poetry of Anne Bradstreet and ending with two not-quite-secular novels from late in the 19th century, this volume seeks to uncover the religious and philosophical meanings deeply embedded in so much of 19th century American literature, and then, importantly, to identify and analyze the techniques by which the "doctrines" are differentiated into imaginative literature. Poe, Emerson, Thoreau, Hawthorne, Melville-and yes, even Howells and James-are driven by powerful thematic intentions. But they do not preach: they dramatize. And, as they talk their way through their existential issues, they often talk to one another: yes, no, maybe, ok but not so fast. Stressing the idea of a shared, poet-Puritan inheritance, the new Doctrine and Difference means to re-confirm the vitality of literary history and, in particular, the importance of reading the classic texts of American literature in context and in relation.

In Godly Letters, Michael J. Colacurcio analyzes a treasury of works written by the first generation of seventeenth-century American Puritans. Arguing that insufficient scrutiny has been given this important oeuvre, he calls for a reevaluation of the imaginative and creative qualities of America's early literature of inspired ecclesiological experiment, one that focuses on the quality of the works as well as the demanding theology they express. Colacurcio gives a detailed, richly contextualized account of the meaning of these "godly letters" in rhetorical, theological, and political terms. From his close readings of the major texts by the first generation of Puritans-including William Bradford, Thomas Hooker, Edward Johnson, John Winthrop, Thomas Shepard, and John Cotton-he expertly illuminates qualities other studies have often overlooked. In his words, close study of the literature yields work "comprehensive, circumspect, determined subtle, energetic, relentlessly intellectual, playful in spite of their cultural prohibitions, in spite of themselves, even, they are in every way remarkable products of a culture that . . . assigned an extraordinarily high place to the life of words." Magisterial in sweep, Godly Letters is likely to stand as the definitive work on the Puritan literary achievement.

The enduring power of many antebellum American texts trace their inspiration to Puritanism. From Melville's preposterous but irresponsible quarrels with God to Hawthorne's instructed yet edgy evocations of earlier New England, to Dickinson's finely turned little blasphemies. Can one imagine that such texts were written anywhere but in the latter days of Puritanism? Doctrine and Difference shows how the spirit and forms of liberalism are a necessary but by no means sufficient explanation for the flowering of literature in this period. The colonialist writers were attempting to have things their own provincial way amidst an air of rejection by the cosmopolitan literary establishment. Capturing the violence of repression, the energy required to meet its moral argument head on, and the disease of embattled survival, this book shows how these works are in many ways the literary remnants of Puritanism.

This work shows how the spirit and forms of liberalism are a necessary but by no means sufficient explanation for the flowering of literature in 19th-century New England. The enduring power of many antebellum American texts is seen as derived fron puritanism. The colonialist writers were attempting to have things their own provincial way amidst an air of rejection by the cosmopolitan literary establishment. Capturing the violence of repression, the energy required to meet its moral argument head on, and the disease of embattled survival, this volume shows how the works of writers such as Melville, Hawthorne and Emily Dickinson are in many ways the literary remnants of puritanism.

Hawthorne's greatest romance, "The Scarlet Letter," is often simplistically seen as a timeless tale of desire, sin, and redemption. In his introduction, Michael J. Colacurcio argues that "The Scarlet Letter" is a serious historical novel. If Hawthorne's fiction rigorously and faithfully subjects Hester and Dimmesdale to the limits of seventeenth-century possibility, it nonetheless looks forward to the better, brighter world of Margaret Fuller and Fanny Fern, of Charles Fourier and John Humphrey Noyes.

The John Harvard Library edition reproduces the authoritative text of "The Scarlet Letter" in the "Centenary Edition of the Works of Nathaniel Hawthorne."

The introduction to this volume outlines the critical history of the novel from the moralising reactions of Hawthorne's contemporaries, through the assessments of writers such as Henry James and D. H. Lawrence, to the more recent approaches of the New Criticism, formalism, psychoanalytical criticism, structuralism and feminism. Each of the interpretative essays that follow places The Scarlet Letter in a specific historical and cultural context. The first shows that an awareness of the convention of romance is essential to an understanding of the novel. A second investigates the tension between Hawthorne's Puritan setting and his Romantic language, suggesting a complex relationship among author, narrator, characters, and story. A third considers the novel's pervasive metaphor of sexuality. The final essay locates the work in the genre of 'the novel of adultery'.

Beginning with a brief look at what the European colonists were able to make of indigenous beliefs and practices, and ending in 1730athe year before the first published work of the Rev. Jonathan Edwardsa Religion and Its Reformation in America seeks to highlight the distinguishing features of Christianity in the first century of its life in the colonies that would became the United States. The transplanted Church of England in Virginia, the Catholicism of Maryland, and, later on, the Quaker experience of Pennsylvania are well represented, but the heaviest emphasis falls on the "Puritans" of Massachusetts and Connecticut. Astonishingly, the leaders of a migrant population produced a religious literature that, in both quantity and intellectual acumen, is unmatched in any other colonial venue on record. Drawing on an array of texts written on the Continent, and in some cases on a personal experience of Reformed churches abroad, these so-called Puritans sought a New Church in a providentially provided New England. The general outlines of their storyaend-time excitement, the establishment of a radical new ecclesiology (which came to be known as Congregationalism), second- and third-generation confusion and compromise which yet refused to concede that their radicalism had been a mistakeaare well known to historians who specialize in this period. Presented here, however, for scholar and student alike, is something approaching a full literary recordanot just names and dates and creeds and platforms, but a rich human experience of motive, energy, action, and affect. Religion to be sure, with reform its driving forceabut also literature in its best sense, eager to upend prevailing assumptions.

In Emerson and Other Minds , Michael J. Colacurcio traces the long arc of Ralph Waldo Emerson's writings. While Emerson's seldom argues academically in his essays, he intends the essays to be primary acts of philosophy. The essays are also highly wrought literary performances, and so they need to be closely read in the New Critical manner. Colacurcio proposes that Emerson is one of modernity's central writers on the question of "privacy": the unsettling epistemological fact that even though people have the ability to share through language the experiences that shape their version of the world, no one else can fully experience another's process of creating and evaluating the world. Emerson may imagine a transparent eyeball, but never a universal retina. This ineluctable privacy underwrites the famous moral doctrine of "self-reliance," but it also helps to explain the painful problems of love and friendship. Colacurcio's close reading results in a two-volume compilation that reminds us of the importance of encountering and remembering Emerson for more than his famous sentences. Conversing with himself and other powerful minds on fundamental questions of human knowledge and behavior, Emerson produced brilliant essaysaboth philosophical and literary in the fullest senseathat are certainly worth reading closely and with new eyes.

In Emerson and Other Minds , Michael J. Colacurcio traces the long arc of Ralph Waldo Emerson's writings. While Emerson's seldom argues academically in his essays, he intends the essays to be primary acts of philosophy. The essays are also highly wrought literary performances, and so they need to be closely read in the New Critical manner. Colacurcio proposes that Emerson is one of modernity's central writers on the question of "privacy": the unsettling epistemological fact that even though people have the ability to share through language the experiences that shape their version of the world, no one else can fully experience another's process of creating and evaluating the world. Emerson may imagine a transparent eyeball, but never a universal retina. This ineluctable privacy underwrites the famous moral doctrine of "self-reliance," but it also helps to explain the painful problems of love and friendship. Colacurcio's close reading results in a two-volume compilation that reminds us of the importance of encountering and remembering Emerson for more than his famous sentences. Conversing with himself and other powerful minds on fundamental questions of human knowledge and behavior, Emerson produced brilliant essaysaboth philosophical and literary in the fullest senseathat are certainly worth reading closely and with new eyes.

In Godly Letters, Michael J. Colacurcio analyzes a treasury of works written by the first generation of seventeenth-century American Puritans. Arguing that insufficient scrutiny has been given this important oeuvre, he calls for a reevaluation of the imaginative and creative qualities of America's early literature of inspired ecclesiological experiment, one that focuses on the quality of the works as well as the demanding theology they express. Colacurcio gives a detailed, richly contextualized account of the meaning of these "godly letters" in rhetorical, theological, and political terms. From his close readings of the major texts by the first generation of Puritans-including William Bradford, Thomas Hooker, Edward Johnson, John Winthrop, Thomas Shepard, and John Cotton-he expertly illuminates qualities other studies have often overlooked. In his words, close study of the literature yields work "comprehensive, circumspect, determined subtle, energetic, relentlessly intellectual, playful in spite of their cultural prohibitions, in spite of themselves, even, they are in every way remarkable products of a culture that . . . assigned an extraordinarily high place to the life of words." Magisterial in sweep, Godly Letters is likely to stand as the definitive work on the Puritan literary achievement.