Relevant bibliographies by topics / Transcendentalism (New England)

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Transcendentalism (New England)'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Transcendentalism (New England)"

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Duarte Lacerda, José Augusto. "Isolation." Per Musi 24 (December 8, 2023): 1–20. http://dx.doi.org/10.35699/2317-6377.2023.48481.

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The life and work of North American composer Stuart Saunders Smith (1948) have shown features reminiscent of the 19th century philosophical movement known as New England Transcendentalism. Here I discuss how ideas divulged by Transcendentalism and transcendentalist philosophies, in particular oneness, freethinking, anti-materialism, anti-technologism, and silence reflect in Smith’s life stances and compositional process. Based on a belief that oneness binds all living beings via a universal soul, Smith seeks to symbolically unify composer, performer, and audience through the use of silence and a compositional technique called co-existence. In turn, anti-materialism and anti-technologism manifest musically in his frugal use of instrumentation, and in his refusal to write for electronics while evoking naturalistic themes, respectively.
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Majdoubeh, Ahmad. "GIBRAN'S THE PROCESSION IN THE TRANSCENDENTALIST CONTEXT." Arabica 49, no. 4 (2002): 477–93. http://dx.doi.org/10.1163/15700580260375425.

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AbstractThe aim of this article is to examine Gibran Kahlil Gibran's ideas, as articulated in The Procession (Al-Mawākib), in the context of New England Transcendentalism, in particular Emerson's and Thoreau's. Even though critics recognize Ralph Waldo Emerson (and less frequently Henry David Thoreau) as an influence on Gibran, the precise nature of the influence has not been spelled out clearly. In this study, I shall attempt to do so. To the end of establishing the New England Transcendentalist influence on Gibran more firmly and coherently, I locate, explain, and highlight some of the striking echoes, similarities, and analogies (linguistic, philosophic, as well as structural) in Gibran's The Procession, on the one hand, and Emerson's essays and Thoreau's Walden, on the other hand. Such an examination of the relationship will certainly enrich the meanings of Gibran's poem, shed a new light on his ideas, and suggest an angle from which his philosophy is best viewed.
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Lapsley, James N. "Charles Ives and the Reformed Tradition." Theology Today 64, no. 3 (October 2007): 305–21. http://dx.doi.org/10.1177/004057360706400303.

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The American composer Charles Ives (1874–1954) was rooted in New England Congregationalism, the Puritan wing of the Reformed tradition. Although he is often seen as an innovative composer identified with New England transcendentalism, he never abandoned his Reformed evangelical faith but rather expressed it in some of his greatest music, particularly the Third and Fourth Symphonies.
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Nicholas L. Guardiano. "Charles S. Peirce's New England Neighbors and Embrace of Transcendentalism." Transactions of the Charles S. Peirce Society 53, no. 2 (2017): 216. http://dx.doi.org/10.2979/trancharpeirsoc.53.2.03.

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Faflik, David. "Critique, Belief, and the Negative Tendencies of New England Transcendentalism." ESQ: A Journal of Nineteenth-Century American Literature and Culture 66, no. 3 (2020): 518–31. http://dx.doi.org/10.1353/esq.2020.0010.

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Howe, Daniel Walker. "The Cambridge Platonists of Old England and the Cambridge Platonists of New England." Church History 57, no. 4 (December 1988): 470–85. http://dx.doi.org/10.2307/3166653.

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In 1875 the distinguished Unitarian minister and local historian Henry Wilder Foote preached a eulogy for his late colleague, the Reverend James Walker, philosopher and former president of Harvard University. It was an appropriate occasion to characterize the achievement of the antebellum generation of Harvard Unitarian leaders that Walker represented. “They were much more than mere denominationalists or founders of a sect,” Foote declared. “The whole tone of their teaching was profoundly positive in its moral and religious quality. Trained at our American Cambridge, they were really the legitimate heirs of that noble group of men nurtured at the Cambridge of England–the Latitude Men, as they were called–who blended culture and piety and rational thought in their teaching.” Building upon Foote's perceptive characterization, this article will explore the significance of the seventeenth-century Cambridge Platonists for the Harvard Unitarians of the mid-nineteenth century. In so doing it may illuminate other forms of New England religious thought that also drew upon Platonic or Neoplatonic sources, including Edwardseanism, Hopkinsianism, and the progressive orthodoxy of Horace Bushnell. In particular, I hope to shed light on the relationship between Unitarianism and Transcendentalism.
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Mauk, David C. "New England Transcendentalism versus Virulent Nationalism: The Evolution of Charles Ives' Patriotic march Music." American Studies in Scandinavia 31, no. 1 (March 1, 1999): 24–33. http://dx.doi.org/10.22439/asca.v31i1.1478.

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Alqaryouti, Marwan, and Ala Eddin Sadeq. "Vision of Death in Emily Dickinson's Selected Poems." Asian Social Science 13, no. 5 (April 19, 2017): 16. http://dx.doi.org/10.5539/ass.v13n5p16.

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Poetry is greatly influenced by the cultural background and personal experiences of the poets. Emily Dickson’s poems exemplify this because she draws a lot of her motivation from her heritage of New England and her life experience which had harsh incidents such as loss of friends and relatives. She lives a life of seclusion, where she rarely has face-to-face encounter with her friends as she prefers communicating through letters. Her limited interaction with the society gives her adequate space to reflect and write about different aspects of life. Emily’s poetry is also influenced by the doubts she holds about Christianity, especially in relation with survival of the soul after death. "Because I Could Not Stop for Death" and "I Heard a Fly Buzz- when I Died" are among her popular poems that indicate her religious doubt. She agrees with some of the Calvinist religious beliefs, but still has some doubts about the innate depravity of mankind and the concept of the afterlife.Dickinson’s spiritual background is indicated by her religious beliefs, which form the basis of her preoccupation with death. Although Dickinson is a religious person who believes in the inevitability of death and afterlife, she is a non-conformist as she is skeptical and curious about the nature of death. Transcendentalism is the other factor that contributes to Dickinson’s preoccupation with death as indicated in her poems. Dickinson’s preoccupation with death also results from her obsession, which is greatly contributed by the life experiences she has with death including loss of her family, mentors and close friends.
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Barth, J. Robert, and Elizabeth C. Nordbeck. "Coleridge's Orthodoxy in Transcendentalist New England." Wordsworth Circle 32, no. 3 (June 2001): 142–44. http://dx.doi.org/10.1086/twc24044780.

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Clark, Justin. "The Origins of Blind Autobiography in Visionary Antebellum New England." New England Quarterly 87, no. 2 (June 2014): 228–51. http://dx.doi.org/10.1162/tneq_a_00368.

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During the antebellum period, blind Americans began telling their life stories in print for the first time. This essay argues that these blind autobiographers succeeded not only by engaging the public's sympathy but also by illuminating New England's ongoing transcendentalist and visionary Protestant debates on the nature of sight.
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Dissertations / Theses on the topic "Transcendentalism (New England)"

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Fisher, Mathew D. "A selected, annotated edition of the letters of George Ripley, 1828-1841." Virtual Press, 1992. http://liblink.bsu.edu/uhtbin/catkey/833010.

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The selected letters of George Ripley, 1828-1841, constitute an important source of information about New England Transcendentalism and its literary, philosophical, and political manifestations. These 36 letters from 1828 to 1841 chronicle Ripley's integral involvement in the most significant achievements of the Transcendentalists, translation of European literature, the various controversies with the Unitarian establishment, the formation of the Transcendental Club, and participation in the many reform movements of the period. Specifically, these letters detail Ripley's career as minister of Boston's Purchase Street Church, his missionary work for the American Unitarian Association, the production of his Specimens of Standard Foreign Literature, his relationships with many of the leading Transcendentalists, and his founding the experimental community, Brook Farm.Ripley's letters are presented here in fully edited form. Transcriptions were produced from photocopies of the original manuscripts, creating a genetic text which retains, as much as possible, the exact form of the handwritten letter. Each letter is fully annotated, and an index topeople, publications, and important ideas is provided. An extensive introductory essay outlines important events in Ripley's life and discusses the contribution the letters make both to an understanding of Ripley and to an important period in American letters.
Department of English
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Hills, Alison Macbeth. "Practical confusion aesthetic perception in antebellum New England writing /." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=2026918791&sid=2&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Stump, Daniel H. Simms L. Moody. "A plan for teaching American Transcendentalism concept and method /." Normal, Ill. : Illinois State University, 2000. http://wwwlib.umi.com/cr/ilstu/fullcit?p9986991.

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Thesis (D.A.)--Illinois State University, 2000.
Title from title page screen, viewed May 16, 2006. Dissertation Committee: L. Moody Simms (chair), Niles R. Holt, Lawrence W. McBride, Frederick D. Drake, Steven E. Kagle. Includes bibliographical references (leaves 296-299) and abstract. Also available in print.
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O'Rourke, Teresa. "The poetics and politics of liminality : new transcendentalism in contemporary American women's writing." Thesis, Loughborough University, 2017. https://dspace.lboro.ac.uk/2134/33558.

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By setting the writings of Etel Adnan, Annie Dillard, Marilynne Robinson and Rebecca Solnit into dialogue with those of the New England Transcendentalists, this thesis proposes a New Transcendentalism that both reinvigorates and reimagines Transcendentalist thought for our increasingly intersectional and deterritorialized contemporary context. Drawing on key re-readings by Stanley Cavell, George Kateb and Branka Arsić, the project contributes towards the twenty-first-century shift in Transcendentalist scholarship which seeks to challenge the popular image of New England Transcendentalism as uncompromisingly individualist, abstract and ultimately the preserve of white male privilege. Moreover, in its identification and examination of an interrelated poetics and politics of liminality across these old and new Transcendentalist writings, the project also extends the scope of a more recent strain of Transcendentalist scholarship which emphasises the dialogical underpinnings of the nineteenth-century movement. The project comprises three central chapters, each of which situates New Transcendentalism within a series of vertical and lateral dialogues. The trajectory of my chapters follows the logic of Emerson s ever-widening circles , in that each takes a wider critical lens through which to explore the dialogical relationship between my four writers and the New England Transcendentalists. In Chapter 1 the focus is upon anthropological theories of liminality; in Chapter 2 upon feminist interventions within psychoanalysis; and in Chapter 3 upon the revisionary work of Post-West criticism. In keeping with the dialogical analogies that inform this project throughout, the relationship examined within this thesis between Adnan, Dillard, Robinson and Solnit and the nineteenth-century Transcendentalists is understood as itself reciprocal, in that it not only demonstrates how my four contemporary writers may be read productively in the light of their New England forebears, but also how those readings in turn invite us to reconsider our understanding of those earlier thinkers.
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Talley, Sharon. "A Sensory Tour of Cape Cod: Thoreau's Transcendental Journey to Spiritual Renewal." Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc2264/.

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Predominantly darker than his other works, Cape Cod depicts Henry David Thoreau's interpretation of life as a struggle for survival and a search for salvation in a stark New England setting. Representing Thoreau's greatest test of the goodness of God and nature, the book illustrates the centrality of the subject of death to Thoreau's philosophy of life. Contending that Thoreau's journey to the Cape originated from an intensely personal transcendental impulse connected with his brother's death, this study provides the first in-depth examination of Thoreau's use of the five senses in Cape Cod to reveal both the eccentricities inherent in his relationship with nature and his method of resolving his fears of mortality. Some of the sense impressions in Cape Cod--particularly those that center around human death and those that involve tactile sensations--suggest that Thoreau sometimes tried to master his fears by subconsciously altering painful historical facts or by avoiding the type of sensual contact that aggravated the repressed guilt he suffered from his brother's death. Despite his personal idiosyncrasies, however, Thoreau persisted in his search for truth, and the written record of his journey in Cape Cod documents how his dedication to the transcendental process enabled him to surmount his inner turmoil and reconfirm his intuitive faith. In following this process to spiritual renewal, Thoreau begins with subjective impressions of nature and advances to knowledge of objective realities before ultimately reaching symbolic and universal truth. By analyzing nature's lessons as they evolve from Thoreau's use of his senses, this dissertation shows that Cape Cod, rather than invalidating Thoreau's faith, actually expands his transcendental perspective and so rightfully stands beside Walden as one of the fundamental cornerstones of his canon. In addition, the study proffers new support for previous psychoanalytical interpretations of Thoreau and his writings, reveals heretofore unrecognized historical inaccuracies in his account of the shipwreck that frames the book's opening, and provides the first detailed consideration of the linguistic implications of Cape Cod.
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Guardiano, Nicholas. "Transcendentalist Aesthetics in Emerson, Peirce, and Nineteenth-Century American Landscape Painting." OpenSIUC, 2014. https://opensiuc.lib.siu.edu/dissertations/914.

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My thesis is that there is an aesthetic dimension of nature that is metaphysically significant, qualitatively pluralistic, and artistically creative, and that this accounts for the sensuous complexity of experience, as well as the possibility of discovering new qualitative features about the world and expressing them in novel forms, as exemplified in art. I call the philosophy that endorses the reality of this dimension Transcendentalist Aesthetics. The term "Transcendentalist" recalls the philosophy of New England Transcendentalism with its core in Ralph Waldo Emerson, and which influenced the philosophical writings of Charles S. Peirce and the art of the nineteenth-century American landscape painters of the Hudson River School and Luminism. The primary overall goal is to present and argue for a Transcendentalist Aesthetics by making use of the philosophy of Emerson and Peirce, together with the writings and landscapes of the painters. More specifically, Emerson's claims about nature and art and the painters' representations of nature provide various poetic observations of nature that provide an empirical starting point concerning the rich aesthetic complexity of the world. This complexity finds a theoretical ground in Peirce's metaphysical cosmology, which presents a rationally coherent account of the greater structures and processes of the universe while possessing important aesthetic consequences for lived experience and art. The landscape paintings also have a role in that they are expressive of the Transcendentalist philosophy itself, serve as case studies for theoretical interpretation, and are concrete evidence that new qualitative features about the world may be discovered and realized in novel artistic ways.
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Fuller, Rachael Anora. "In Pursuit of "The Walden State-of-Mind": Henry David Thoreau in Charles Ives's Music." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1428944240.

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Wayne, Tiffany K. "Woman thinking feminism and transcendentalism in nineteenth-century America /." Diss., 2001. http://catalog.hathitrust.org/api/volumes/oclc/49622183.html.

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Dwiggins, Laura J. "Henry Thoreau's Debt to Society: A Micro Literary History." 2013. https://scholarworks.umass.edu/theses/1034.

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This thesis examines Henry David Thoreau’s relationships with New England-based authors, publishers, and natural scientists, and their influences on his composition and professional development. The study highlights Thoreau’s collaboration with figures such as John Thoreau, Jr., William Ellery Channing II, Horace Greeley, and a number of correspondents and natural scientists. The study contends that Thoreau was a sociable and professionally competent author who relied not only on other major Transcendentalists, but on members from an array of intellectual communities at all stages of his career.
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Books on the topic "Transcendentalism (New England)"

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Bride, James H. The New England Transcendentalists. Princeton, NJ: Films for the Humanities, 1997.

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Felton, R. Todd. A Journey into the Transcendentalists' New England. Chicago: Roaring Forties Press, 2009.

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T, Mott Wesley, ed. Encyclopedia of transcendentalism. Westport, Conn: Greenwood Press, 1996.

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Cameron, Kenneth Walter. Transcendentalism of Emerson's homiletical years. Hartford: Transcendental Books, 1998.

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Schmid, Franziska. Educating New England: The pedagogical experiments of the American transcendentalists. Heidelberg: Universitätsverlag Winter, 2018.

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L, Albanese Catherine, ed. The Spirituality of the American transcendentalists: Selected writings of Ralph Waldo Emerson, Amos Bronson Alcott, Theodore Parker, and Henry David Thoreau. Macon, Ga: Mercer University Press, 1988.

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F, Beckenbach Edwin, ed. Analysis of elementary functions. Boston: Houghton Mifflin, 1990.

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Schulz, Dieter. Amerikanischer Transzendentalismus: Ralph Waldo Emerson, Henry David Thoreau, Margaret Fuller. Darmstadt: Wissenschaftliche Buchgesellschaft, 1997.

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Wilson, Leslie Perrin. CliffsNotes Thoreau, Emerson, and Transcendentalism. New York: John Wiley & Sons, Ltd., 2000.

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Joel, Myerson, Petrulionis Sandra Harbert 1959-, and Walls Laura Dassow, eds. The Oxford handbook of transcendentalism. New York: Oxford University Press, 2010.

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Book chapters on the topic "Transcendentalism (New England)"

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Paryz, Marek. "Emerson, New England, and the Rhetoric of Expansion." In The Postcolonial and Imperial Experience in American Transcendentalism, 75–96. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137012180_4.

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Myerson, Joel. "Caroline Dall, from Transcendentalism in New England (1895)." In Transcendentalism, 674–82. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0061.

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Abstract CAROLINE WELLS HEALEY BALL (1822-1912) first came into the Transcendentalist circle in 1841, when she attended Margaret Fuller’s Conversations (which she later described in Margaret and Her Friends [1895]). An author, lecturer, and reformer, she early came under Parker’s influence and throughout her life maintained friendships (often rocky ones) with most of the first-and second-generation Transcendentalists, describing their activities in articles, books, and her voluminous unpublished journals. Her memoir, a unique feminist perspective on the movement, is intended “to give a strong, impressive picture of a wonderful era in New England life,” and she frames Transcendentalism by arguing for its origins in Anne Hutchinson and its conclusion, sadly, as this: “I do not think I am mistaken in saying that what is meant by New England Transcendentalism perished with Margaret Fuller.”
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Cloninger, C. Robert. "The Social Psychology of Transcendentalism." In Feeling Good, 137–88. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195051377.003.0004.

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Abstract American transcendentalism emerged as a liberal flowering of intuitive spirituality in New England in reaction against Unitarianism, which at that time had grown to be conservative and uninspiring. Earlier Unitarianism had been a response to an even more oppressive form of Calvinism. Emerson (1880, page 5) began his classic autobiographical description of the transcendentalist movement with the simple but profound statement, "There are always two parties, the party of the Past and the party of the Future, the Establishment and the Movement." Emerson is referring to the recurrent conflict between conservative and liberal factions in church and state. To understand the cultural atmosphere of the American transcendentalists and the significance of what they said and did, we need to under stand the psychological issues underlying the developmental history of Calvinism and Unitarianism.
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Versluis, Arthur. "The Ambience: Orientalism in General-Interest American Magazines." In American Transcendentalism and Asian Religions, 139–71. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195076585.003.0005.

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Abstract On the whole, American Transcendentalism entailed a sustained attempt at religious universalism. But at the same time, the Transcendentalists in general embraced and reflected the ideology of progress, the belief that America was the light of the world and that all traditional cultures should be subordinate to the superior American-European civilization. This ideology of progress governs the Orientalism that appeared in most articles on Asian religions and cultures in the nineteenth century. Hence, to understand the nature of American Transcendentalist Orientalism, we should consider the popular, often racist climate in which Transcendentalism arose, for it will help reveal the subtler prejudices apparent in Transcendentalism as well. The late Transcendentalist fascination with the Orient did not occur in a vacuum, but as part of a more general American discovery of the Orient, following on the heels of a new European Orientalist scholarly movement. Chief among the magazines that reflected this “discovery” in America were the liberal New England periodicals, above all the North American Review, the Atlantic Monthly, and the Christian Examiner. 1 Generally speaking, there was a constant battle between prejudice against the Asian religions and peoples and a more enlightened view of them. In discussing Orientalism in these three magazines, I will focus first on what we might call negative Orientalism hostile or deprecating depictions of Asian religions and cultures-then on positive Orientalism, or attempts at comparative religion, and finally widen our scope to consider Orientalism in popular magazines more generally. In virtually all cases, we will see reflected the ideology of progress.
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Myerson, Joel. "Lidian Jackson Emerson, “Transcendental Bible” (1841?)." In Transcendentalism, 381–82. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0030.

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Abstract LIDIAN JACKSON EMERSON (1802–1892), Waldo’s second wife, married him in 1835. Waldo changed her name from “Lydia” to “Lidian” upon their marriage, probably because the New England pronunciation of “Lydia Emerson” was awkward. Although she was quoted by a friend as saying Unitarianism was “cold and hard, with scarcely a firmament above it,” she was more religiously orthodox than her husband, and often expressed her concern that he had strayed too far from traditional Christianity in his personal religious quest. Her humorous comments show her wariness about how the “higher” faculties of the Transcendentalists may be leaving the heart behind as their heads seek the clouds.
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"New England Transcendentalism and the continuing spirit of reform." In American Philosophy: The Basics, 70–88. Routledge, 2012. http://dx.doi.org/10.4324/9780203080160-10.

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Faucett, Bill F. "The World Idealized." In John Sullivan Dwight, 50–71. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197684184.003.0004.

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Abstract Dwight’s friendship with Ralph Waldo Emerson and the emergence of New England Transcendentalism deeply affected his thinking and writing. Other forces contributed as well, including William Gardiner, whose The Music of Nature (1837) gave Dwight a usable analytical language. According to Dwight, Gardiner opened the door “to a new branch of literature, musical criticism.” Johann Wolfgang von Goethe, Friedrich Schiller, and Thomas Carlyle also offered powerful aesthetic stances that Dwight could emulate. Dwight’s friendship with George Ripley, a pivotal figure in Transcendentalism, also intensified. During several scandalous religious skirmishes, Dwight was at Ripley’s side, and Ripley taught Dwight how to take (and throw) a punch. As Dwight made his first forays into music journalism, his own masterful volume, Select Minor Poems Translated from the German of Goethe and Schiller (1839) appeared. Carlyle wrote, “No Englishman, to my knowledge, has uttered as much sense about Goethe and German things” as had Dwight.
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Hickey, Wakoh Shannon. "Mysticism, Mesmerism, Mind Cure." In Mind Cure, 18–36. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.003.0002.

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This chapter explores the far-reaching influences in American religion and medicine of Emanuel Swedenborg, a Swedish scientist and mystic, and Franz Anton Mesmer, who developed Mesmerism, the forerunner of hypnosis. Swedenborg’s theology filtered into homeopathy and the religious movements of Shakerism, Transcendentalism, Unitarianism, Mormonism, modernist Buddhism, Theosophy, Spiritualism, and New Thought. Mesmer’s theories about illness contributed to the development of osteopathy, chiropractic, and hypnotherapy. Before the development of chemical anesthesia, some nineteenth-century doctors performed complex and successful surgeries on patients who were sedated only by hypnotic suggestion. Ideas and practices derived from Mesmer and Swedenborg converged in the nineteenth-century mental-healing practice of Phineas Parkhurst Quimby, a New England clockmaker and the first American to discover that beliefs and mental states can affect one’s physical health.
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Figueira, Dorothy M. "Brahman as the Cosmic Translator and the Gītā’s Potentiality in American Transcendentalism." In The Afterlives of the Bhagavad Gita, 85—C4N29. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198873488.003.0005.

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Abstract This chapter examines the function of the Gītā among the American Transcendentalists (Emerson, Thoreau, Whitman), not because the material has not been covered by other scholars, but rather because their classist, elitist, and mystical exoticism will inform all subsequent American readings of this text. The Gītā found a hospitable home in New England esotericism and spiritualism. Emerson, although initially dismissive of Indian ‘superstition’, became fascinated with the Gītā, composing his poem ‘Brahma’ in homage to it. In A Week on the Concord and Merrimac Rivers, Thoreau channelled the Gītā and in Walden’s parable of Kouroo, Thoreau aestheticized the Gītā’s divine revelation: just as the translator perfects the text through translation, the artist perfects his creation. Thoreau was also the first writer in the West to criticize the institution of caste. Whitman’s prolific references to Indian terms can be seen as superficial. Among these writers, his interest seems to be an expression of exoticism rather than any substantial inquiry. However, the Transcendentalists can be credited with showing how translation truly functions as a potentiality. Once cut from its roots and transplanted in the New World, the Gītā became a different text. It was co-opted, owned, and open to improvement.
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Dykeman, Therese. "Ednah Dow Cheney: Philosopher of Human Progress." In The Oxford Handbook of American and British Women Philosophers in the Nineteenth Century. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197558898.013.10.

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Abstract This chapter contends that the philosophy of Ednah Dow Cheney (1824–1904) is foundational to her theoretical works on aesthetics, feminism, religion, and nature and to her practical life as teacher, reformer, innovator, and member of the human family. This philosophy provided her with an understanding of the universe and all that exists as one and many, matter and spirit, an understanding of the Divine as male and female and as a force within all living things, and an understanding of all humanity as being of value and equal in race and sex. Hers was a philosophy of reason, freedom, evolution, and relationality, influenced by Plato, the transcendentalism of both Emerson and Fuller, Enlightenment thinkers, the romanticism of Coleridge and Goethe, and nineteenth-century science. This chapter also demonstrates Cheney’s character and her contributions to education in New England and the South, to women’s advancement, to the discipline of art, and most importantly to how to live life.
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