The Mind Of Thomas Jefferson

In The Mind of Thomas Jefferson, one of the foremost historians of Jefferson and his time, Peter S. Onuf, offers a collection of essays that seeks to historicize one of our nation’s founding fathers. Challenging current attempts to appropriate Jefferson to serve all manner of contemporary political agendas, Onuf argues that historians must look at Jefferson’s language and life within the context of his own place and time. In this effort to restore Jefferson to his own world, Onuf reconnects that world to ours, providing a fresh look at the distinction between private and public aspects of his character that Jefferson himself took such pains to cultivate. Breaking through Jefferson’s alleged opacity as a person by collapsing the contemporary interpretive frameworks often used to diagnose his psychological and moral states, Onuf raises new questions about what was on Jefferson’s mind as he looked toward an uncertain future. Particularly striking is his argument that Jefferson’s character as a moralist is nowhere more evident, ironically, than in his engagement with the institution of slavery. At once reinvigorating the tension between past and present and offering a new way to view our connection to one of our nation’s founders, The Mind of Thomas Jefferson helps redefine both Jefferson and his time and American nationhood.

Already renowned as a statesman, Thomas Jefferson in his retirement from government turned his attention to the founding of an institution of higher learning. Never merely a patron, the former president oversaw every aspect of the creation of what would become the University of Virginia. Along with the Declaration of Independence and the Virginia Statute for Religious Freedom, he regarded it as one of the three greatest achievements in his life. Nonetheless, historians often treat this period as an epilogue to Jefferson’s career. In The Illimitable Freedom of the Human Mind, Andrew O’Shaughnessy offers a twin biography of Jefferson in retirement and of the University of Virginia in its earliest years. He reveals how Jefferson’s vision anticipated the modern university and profoundly influenced the development of American higher education. The University of Virginia was the most visible apex of what was a much broader educational vision that distinguishes Jefferson as one of the earliest advocates of a public education system. Just as Jefferson’s proclamation that "all men are created equal" was tainted by the ongoing institution of slavery, however, so was his university. O’Shaughnessy addresses this tragic conflict in Jefferson’s conception of the university and society, showing how Jefferson’s loftier aspirations for the university were not fully realized. Nevertheless, his remarkable vision in founding the university remains vital to any consideration of the role of education in the success of the democratic experiment.

While every biographer has something to say concerning Thomas Jefferson’s cavernous mind—his varied interests and the depth of his understanding of them—there has never been, strange as it might seem, a non-anthology dedicated to fleshing out key features of his mind, exploring Jefferson’s varied interests through his varied personae. This book—studying Jefferson as lawyer, moralist, politician, scientist, epistolist, aesthetician, farmer, educationalist, and philologist—does just that. In tracing out the many “hats” Jefferson wore, there are many disclosures here. For instance, personal growth and human betterment were driving forces throughout his life, and they shaped his liberal and agrarian political philosophy, which, in turn, shaped his philosophy of education. Moreover, Jefferson was a great lover of beauty, but beauty for him was always second to functionality. That had implications for his views on agriculture, morality, aesthetics, philology, and even the Fine Arts. The structure of this book—covering an array of topics related to the mind of Jefferson—will make it appeal to a large audience. In addition, scholarly details in each chapter will make it must-read for Jeffersonian researchers.

Thomas Jefferson was an avid book-collector, a voracious reader, and a gifted writer--a man who prided himself on his knowledge of classical and modern languages and whose marginal annotations include quotations from Euripides, Herodotus, and Milton. And yet there has never been a literary life of our most literary president. In The Road to Monticello, Kevin J. Hayes fills this important gap by offering a lively account of Jefferson's spiritual and intellectual development, focusing on the books and ideas that exerted the most profound influence on him. Moving chronologically through Jefferson's life, Hayes reveals the full range and depth of Jefferson's literary passions, from the popular "small books" sold by traveling chapmen, such as The History of Tom Thumb, which enthralled him as a child; to his lifelong love of Aesop's Fables and Robinson Crusoe; his engagement with Horace, Ovid, Virgil and other writers of classical antiquity; and his deep affinity with the melancholy verse of Ossian, the legendary third-century Gaelic warrior-poet. Drawing on Jefferson's letters, journals, and commonplace books, Hayes offers a wealth of new scholarship on the print culture of colonial America, reveals an intimate portrait of Jefferson's activities beyond the political chamber, and reconstructs the president's investigations in such different fields of knowledge as law, history, philosophy and natural science. Most importantly, Hayes uncovers the ideas and exchanges which informed the thinking of America's first great intellectual and shows how his lifelong pursuit of knowledge culminated in the formation of a public offering, the "academic village" which became UVA, and his more private retreat at Monticello. Gracefully written and painstakingly researched, The Road to Monticello provides an invaluable look at Jefferson's intellectual and literary life, uncovering the roots of some of the most important--and influential--ideas that have informed American history.

Since its publication in 1960, The Jefferson Image in the American Mind has become a classic of historical scholarship. In it Merrill D. Peterson charts Thomas Jefferson's influence upon American thought and imagination since his death in 1826. Peterson shows how the public attitude toward Jefferson has always paralleled the political climate of the time; the complexities of the man, his thoughts, and his deeds being viewed only in fragments by later generations. He explains how the ideas of Jefferson have been distorted, defended, pilloried, or used by virtually every leading politician, historian, and intellectual. Through most of our history, political parties have engaged in an ideological tug-of-war to see who would wear "the mantle of Jefferson."

Beginning with the famous opening to the Declaration of Independence ("When in the course of human events..."), almost all of Thomas Jefferson's writings include creative, stylistically and philosophically complex references to time and history. Although best known for his "forward-looking" statements envisioning future progress, Jefferson was in fact deeply concerned with the problem of coming to terms with the impending loss or fragmentation of the past. As Hannah Spahn shows in Thomas Jefferson, Time, and History, his efforts to promote an exceptionalist interpretation of the United States as the first nation to escape from the "crimes and calamities" of European history were complicated both by his doubts about the outcome of the American experiment and by his skepticism about the methods and morals of eighteenth-century philosophical history. Spahn approaches the conundrum of Jefferson's Janus-faced, equally forward- and backward-oriented thought by discussing it less as a matter of personal contradiction and paradox than as the expression of a late Newtonian Enlightenment, in a period between ancient and modern modes of explaining change in time. She follows Jefferson in his creation of an influential narrative of American and global history over the course of half a century, opening avenues into a temporal and historical imagination that was different from ours, and offering new assessments of the solutions Jefferson and his generation found (or failed to find) to central moral and political problems like slavery.

Thomas Jefferson believed that the American revolution was atransformative moment in the history of political civilization. He hoped that hisown efforts as a founding statesman and theorist would help construct a progressiveand enlightened order for the new American nation that would be a model andinspiration for the world. Peter S. Onuf's new book traces Jefferson's vision of theAmerican future to its roots in his idealized notions of nationhood and empire.Onuf's unsettling recognition that Jefferson's famed egalitarianism was elaboratedin an imperial context yields strikingly original interpretations of our nationalidentity and our ideas of race, of westward expansion and the Civil War, and ofAmerican global dominance in the twentiethcentury. Jefferson's vision of an American "empirefor liberty" was modeled on a British prototype. But as a consensual union ofself-governing republics without a metropolis, Jefferson's American empire would befree of exploitation by a corrupt imperial ruling class. It would avoid the cycle ofwar and destruction that had characterized the European balance ofpower. The Civil War cast in high relief thetragic limitations of Jefferson's political vision. After the Union victory, as thereconstructed nation-state developed into a world power, dreams of the United Statesas an ever-expanding empire of peacefully coexisting states quickly faded frommemory. Yet even as the antebellum federal union disintegrated, a Jeffersoniannationalism, proudly conscious of America's historic revolution against imperialdomination, grew up in its place. In Onuf's view, Jefferson's quest to define a new American identity also shaped his ambivalentconceptions of slavery and Native American rights. His revolutionary fervor led himto see Indians as "merciless savages" who ravaged the frontiers at the Britishking's direction, but when those frontiers were pacified, a more benevolentJefferson encouraged these same Indians to embrace republican values. AfricanAmerican slaves, by contrast, constituted an unassimilable captive nation, unjustlywrenched from its African homeland. His great panacea: colonization. Jefferson's ideas about race revealthe limitations of his conception of American nationhood. Yet, as Onuf strikinglydocuments, Jefferson's vision of a republican empire--a regime of peace, prosperity, and union without coercion--continues to define and expand the boundaries ofAmerican national identity.