Reflections On Sentiment

Reflections on Sentiment not only addresses current scholarly interest in feeling and affect but also provides an occasion to celebrate the career of George Starr, who, in more than fifty years of incisive scholarship and committed teaching, haselucidated the work of Daniel Defoe and the role of sentimentalism in what was once reductively termed an age of reason and realism. Due to the critique Starr spearheaded, scholars today can approach with greater assurance the complex interplay of reason and emotion, thought and sensibility, science and feeling, rationality and enthusiasm, judgment and wit, as well as forethought and instinct, as these shaped the scientific, religious, political, social, literary, and cultural revolutions of the Enlightenment. Indeed, contributors to this anthology take inspiration from Starr’s work to shed new light on Enlightenment thought and sociocultural formations generally, offering fresh interpretations of a period in which Reflection and Sentiment circulated, mutually influenced each other, and contended equally for cultural attention. In nine separate essays they explore: the ways sentiment and sentimentalism inflect the moral and ideological ambit of Enlightenment discourses; the sociopolitics of religious debate; the issues promoted by women writers, by gender and family relations; the artistic and rhetorical uses of lived language; the impacts of cultural developments on novelistic form; and the wide shifts in the literary marketplace. Deploying tools advanced by new work in animal studies, gender criticism, media analysis, genre studies, the new formalism, and ethical inquiry, and enabled by the power of digitization and new databases, the authors of this volume explain how and to what ends denizens of the Enlightenment were touched and moved.

Annette Baier's aim is to make sense of David Hume's Treatise as a whole. Hume's family motto, which appears on his bookplate, was True to the End. Baier argues that it is not until the end of the Treatise that we get his full story about truth and falsehood, reason and folly. By the end, we can see the cause to which Hume has been true throughout the work. Baier finds Hume's Treatise of Human Nature to be a carefully crafted literary and philosophical work which itself displays a philosophical progress of sentiments. His starting place is an overly abstract intellectualism that deliberately thrusts passions and social concerns into the background. In the three interrelated books of the Treatise, his self-understander proceeds through partial successes and dramatic failures to emerge with new-found optimism, expecting that the exact knowledge the morally self-conscious anatomist of human nature can acquire will itself improve and correct our vision of morality. Baier describes how, by turning philosophy toward human nature instead of toward God and the universe, Hume initiated a new philosophy, a broader discipline of reflection that can embrace Charles Darwin and Michel Foucault as well as William James and Sigmund Freud. Hume belongs both to our present and to our past.

Much as he considered himself a philosopher, Morris Raphael Cohen was also immersed in the machinery of social life. From his first years of "engagement" as a volunteer teacher in Thomas Davidson's school for working-class people, to his last as professor of philosophy at New York's City College and at the University of Chicago, he constantly sought to understand the underlying assumptions of human behavior.The studies Cohen gathered together for Reflections of a Wondering Jew are an indication of representative achievements of his life. He was deeply involved in the experience of the American Jewish community, and much of his work here consists of an inquiry into and analysis of specifically Jewish affairs. Some of his most valuable contributions to American thought and maturity are those that were never included in standard philosophical efforts. His work and scholarship provide foundations for the field of human problems and the history of ideas. These lectures illuminated the way forward in so many of our crisis years.There is a certain tragedy to the fact that for many decades Morris Raphael Cohen had hoped to organize and put into systematic form his literary reflections on Jewish problems and American liberalism. Towards the end of his life, he faced the realization that many of his intended writings would never reach fruition. Though this volume may not be quite what Cohen intended, it is a product of a mature giant in American intellectual history.