For my present purposes, and in terms of my immediate concerns, the problem of ideology in American literary history has three different though closely related aspects: first, the multivolume American literary history I have begun to edit; then, the concept of ideology as a constituent part of literary study, and, finally, the current revaluation of the American Renaissance. I select this period because it has been widely regarded as both the source and the epitome of our literary tradition; because it (...) has become, accordingly, the focal point of the critical revision now under way in American studies; and because, from either of these perspectives, literary or critical, it seems to me a particularly fitting subject for the occasion. For one thing, we owe the idea of an American Renaissance to F. O. Matthiessen, who was a prime mover of the Salzburg Seminar, and a member of its first faculty in 1947. Moreover, American Renaissance was a classic work of revisionist criticism. It reset the terms for the study of American literary history; it gave us a new canon of classic texts; and it inspired the growth of American studies in the United States and abroad. It is not too much to say that Matthiessen, American Renaissance, and the Salzburg Seminar brought American literature to postwar Europe. What followed, from the late forties through the sixties, was the flowering of a new academic field, complete with programs of study, periodicals, theses, conferences, and distinguished procession of scholarly authorities, including many graduates of the Salzburg Seminar.Matthiessen figures as a watershed in this development. For if American Renaissance marked the seeding-time of a new academic field, it was also the harvest of some three decades of literary study. I refer, first of all, to the dual legacy that Matthiessen acknowledges of T. S. Eliot and Vernon Parrington—which is to say, the partnership in American Renaissance between the terms “literary” and “history”; or, in the words of Matthiessen’s subtitle, between Art and Expression in the Age of Emerson and Whitman: “art,” meaning a small group of aesthetic masterpieces, and “expression,” meaning representative works, reflecting and illuminating the culture at large. It was the remarkable achievement of Matthiessen that his book yokes these concepts gracefully together. Somehow, one concept seems to support the other. The historical designation American seems richer for its association with an aesthetic renaissance; Emerson’s and Whitman’s art gains substance by its capacity to express the age. Matthiessen himself did not feel it necessary to explain the connection. But we can see in retrospect that what made it work—what made it, indeed, unnecessary for Matthiessen to explain the connection—was an established consensus, or rather a consensus long in the making, which American Renaissance helped establish. I mean a consensus about the term “literary” that involved the legitimation of a certain canon, and a consensus about the term “history” that was legitimated by a certain concept of America. Sacvan Bercovitch is Carswell Professor of English and American Literature at Harvard University. He is the Author of The Puritan Origins of the American Self and The American Jeremiad, among other works. He has also edited several collections of essays, most recently Reconstructing American Literary History. (shrink)

Building on remarks by Dewey, Brandom, and Wittgenstein among others, this paper characterizes and defends a general style of philosophy as elucidatory analysis of concepts in circulation within a culture. The presence of this general style is then traced briefly in Quine and Beardsley. I then raise the question whether there is anything distinctively American about this general style. Drawing on work by Sacvan Bercovitch, I argue that use of this style is motivated by America’s distinctive religious history (...) and that this style is present in the writings of Emerson and Thoreau in a marked way. Finally I turn to an analysis of the work of Stanley Cavell, the most self-conscious contemporary inheritor of this religious history, stylistically and substantively, and I point to connections between the style and the substance of this inheritance. (shrink)