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Recommended: Society in the 1920's
Disapproval of Harold E. Stearns’ Civilization in the United States
A number of historians and social critics have attempted to describe the American society and its culture of the 1920’s. Underneath the façade of richness, glamour and content, it contained hypocrisy, shallowness and debauchery. Historians commonly refer to the twenties as the lost generation. Harold E. Stearns’, Civilization in the United States faced a lot of criticism from intellectuals after it ruthlessly and negatively assessed the American society during the 1920’s. Although there is a common understanding among most intellectuals that the culture incorporated a lot of debauchery and corruption, critics of the 1920’s and later decades, such as the 60’s and 80’s have shown disapproval of Stearns’ overly negative assessment. Others, on the other hand, have criticized Stearns and the other authors for being too confident in the future of the American society.
Stearns’ book is a compilation of thirty essays that according to their authors speak the truth about the problems of American culture. According to Stearns, the authors didn’t write the book to please their readers, but rather to make them understand the problems with American society (vi). The essays are written on a variety of themes such as problems with the city, politics, education, the law, the family, sex, business, science and philosophy. Although these essays concerned diverse subjects, they had three recurring themes. Firstly, all of the essays incorporated the theme of hypocrisy. According to Stearns, people pf the 1920’s didn’t practice the moral codes that they preached for fear of damaging their social status. Secondly, all the essays showed that America was no longer homo...
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Browing, James B. Journal of Negro History. Vol. 24, No. 1. January 1939 p.109
Krout, John A. The Mississippi Valley Historical Review. Vol. 27, No. 1. June 1940.
May, Henry F. The Recovery of American Religious History. The American Historical Review. Vol. 70, No. 1. 1964.
Purcell, Edward A. Jr. Social Thought. American Quarterly. Vol. 35, No. 1-2. 1983.
Schesinger, Arthur M. The Mississippi Valley Historical Review. Vol. 9, No. 2. September 1922. P.167-170.
Stage, Sarah J. Feminism, Narcissism, and the Family. American Quarterly. Vol. 35, No. 1-2. 1983.
Stearns, Harold E. Civilization in the United States. New York: Harcourt, Brace, and Company, 1922.
Todd, Arthur. Civilization in the United States. The Mississippi Valley Historical Review. Vol. 27, 1940.
The 1920’s is a period that defines the United States. Conflict and opposing values were increasingly prevalent in the American society. The country was torn between new political practices, views on the role of women, religion, social and artistic trends, science and more traditional beliefs. These were ideologies that were surfacing during the 1920’s. Much tension between the 'new America' and the 'old America' was caused by a number of wars and outbreaks (Lyndon).
George Browm Tindall, David Emory Shi. American History: 5th Brief edition, W. W. Norton & Company; November 1999
Correspondence of John C. Calhoun. J. Franklin Jameson, ed. Annual Report of the American Historical Association 1899. II. 1900.
Divine, Robert A. America past and Present. 10th ed. Upper Saddle River, NJ: Pearson Education/Longman, 2013. 245. Print.
A corporation was originally designed to allow for the forming of a group to get a single project done, after which it would be disbanded. At the end of the Civil War, the 14th amendment was passed in order to protect the rights of former slaves. At this point, corporate lawyers worked to define a corporation as a “person,” granting them the right to life, liberty and property. Ever since this distinction was made, corporations have become bigger and bigger, controlling many aspects of the economy and the lives of Americans. Corporations are not good for America because they outsource jobs, they lie and deceive, and they knowingly make and sell products that can harm people and animals, all in order to raise profits.
The United States, possibly more than any other country, was not very welcoming during the early 1900s. Foreigners, who were uneducated about America’s customs, were unable to find jobs or prevent swindlers from causing their already insufficient wealth to subside. Because of this, Jurgis and his family’s economic and social lives changed drastically. For insta...
Sacher, John M. "Louisiana." Encyclopedia of the New American Nation. Ed. Paul Finkelman. Vol. 2. Detroit: Charles Scribner 's Sons, 2006. 305-307. Gale Virtual Reference Library. Web. 15 Nov. 2015.
Phillips, Charles. "December 29, 1890." American History 40.5 (2005): 16. MAS Ultra - School Edition. EBSCO. Web. 6 Apr. 2015.
The ethos of 1920s America was characterized by the so-called “American Dream” - individuals that worked hard would bear the fruits of their hard work, regardless of one’s social status. This was a period sparked by mass production of products and technologies, hence making these coveted goods cheap to purchase. Consequently, this resulted in the emergence of a materialist society. The prolonged economic prosperity during the 1920s amalgamated with the advent of hedonism successfully laid out the foundations of a society crippled with a moral deficit; the prominence of illicit activities such as bootlegging as well as the excessive debauchery that was a result of the extreme wealth present during this time illustrates the sustained moral deficit
In the text, “The American Cultural Configuration” the authors express the desire of anthropologists to study their own culture despite the difficulty that one faces attempting to subjectively analyze their own society. Holmes and Holmes (2002), use the adage “not being able to see the forest through the trees” (p. 5) to refer to how hard it is for someone to study something they have largely taken for granted. The Holmes' article focuses predominately on paradoxes within our own culture, many of which we don't notice. In a paradox, two contradicting statements can appear to be true at the same time. This essay looks at two paradoxes commonly found in everyday life: the individual versus the family and religion.
Sweet, Leonard I. Communication and Change in American Religious History. Grand Rapids, MI: William B. Eerdmans Publishing, 1993.
Spielvogel, Jackson J. Western Civilization. 8th ed. Vol. 1. Boston: Wadsworth, Cengage Learning, 2012. Print.
As we have looked into the causes of monasticism, the development of monasticism and the history behind some of its practices. We can start to understand whom these hooded little men really are and what they stood for. We can see that this movement was truly needed. Monasticism aided in the rapid development of a hierarchical, centralized organization in the church because the monks were bound to obedience to superiors who in turn owed their allegiance to the pope. We do admire the fine contributions the monks made to medieval life. This was not only a movement in the history of Christianity, but it is still practiced today. One author defined monasticism as such: "Monasticism did not begin by being passed one to another but arose like spontaneous eruptions, or like a spring gushing forth in different places from a source underground."
Many bishops and abbots (especially in countries where they were also territorial princes) bore themselves as secular rulers rather than as servants of the Church. Many members of cathedral chapters and other beneficed ecclesiastics were chiefly concerned with their income and how to increase it, especially by uniting several prebends (even episcopal sees) in the hands of one person, who thus enjoyed a larger income and greater power. Luxury prevailed widely among the higher clergy, while the lower clergy were often oppressed. The scientific and ascetic training of the clergy left much to be desired, the moral standard of many being very low, and the practice of celibacy not everywhere observed. Not less serious was the condition of many monasteries of men, and even of women (which were often homes for the unmarried daughte...
6. Bohdan R. Bociurkiw and John W. Strong, Religion and Atheism in the U.S.S.R. and