{"title":"W.E.B. DUBOIS AND THE REDEMPTION OF THE BODY","authors":"","doi":"10.2307/j.ctvb937p4.6","DOIUrl":"https://doi.org/10.2307/j.ctvb937p4.6","url":null,"abstract":"","PeriodicalId":250251,"journal":{"name":"The Wings of Atalanta","volume":"119 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115610978","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"THE MEPHISTOPHELEAN SKEPTICISM OF STEPHEN CRANE","authors":"","doi":"10.2307/j.ctvb937p4.7","DOIUrl":"https://doi.org/10.2307/j.ctvb937p4.7","url":null,"abstract":"","PeriodicalId":250251,"journal":{"name":"The Wings of Atalanta","volume":"100 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131972198","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
It was doubtless the fact that, at the era of the revolution, many of the Southern states began to feel the burthen of unproductive slaves, and that a growing disposition to be clear of them manifested itself simultaneously with the mammon-prompted philanthropy of England. A great danger was thus springing up, when the inventions of the cotton-gin, the carding machine, the spinning-jenny, and the steam engine, combined to weave that net-work of cotton which formed an indissoluble cord, binding the black, who was threatened to be cast off, to human progress. —Josiah C. Nott, DeBow's Review , 1851 A normal and rounded development can only come from a use of faculties very different from that practiced by the average American since the discovery of the cotton gin. —John Jay Chapman, Causes and Consequences , 1898 Cotton Thread Is the Union Emerson had, in 1844, much warrant for his sour observation that ‘Cotton thread holds the union together. Patriotism is for holidays & summer evenings with music and rockets,’ he says, ‘but cotton thread is the union’ ( Journals 356). This is, of course, an observation about slavery. The black slave was the instrument white men used to make the cotton thread that bound the union to their interests. Love of money, not of country, lay at the bottom of it. Music, rockets, holidays, and summer evenings: there is patriotism, and there is the power to which patriotism gives cover. Frederick Douglass had that power in mind when, in Rochester, New York, he took the stage one bunting-bedecked July evening in 1852, eight years after Emerson set down his remark about cotton: ‘What to the American slave is your Fourth of July?’ he asked an audience of white abolitionists. ‘A day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciations of tyrants, brass-fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, are to him mere bombast, fraud, deception, impiety, and hypocrisy—a thin veil to cover up crimes which would disgrace a nation of savages.’
毫无疑问，在独立战争时期，许多南方各州开始感受到奴隶的负担，而与此同时，越来越多的人想要摆脱奴隶，这与英国的慈善事业密切相关。当轧棉机、梳棉机、珍妮纺纱机和蒸汽机的发明结合在一起，编织出一张棉网，形成一条牢不可破的绳子，把濒临被抛弃的黑人与人类的进步联系在一起时，一个巨大的危险就出现了。-Josiah C. Nott, DeBow's Review, 1851年，一个正常的和全面的发展只能来自于对能力的使用，这与自轧棉机发现以来普通美国人所使用的能力大不相同。——约翰·杰伊·查普曼，《原因与后果》，1898年，棉线是联盟爱默生在1844年有很多理由证明他的酸溜溜的观察:“棉线把联盟维系在一起。”他说:“爱国主义是为了假日和夏日的夜晚，伴随着音乐和火箭，但棉线才是最重要的。”当然，这是对奴隶制的观察。黑人奴隶是白人用来制造棉线的工具，棉线将联邦与他们的利益联系在一起。究其根源，是对金钱的爱，而不是对国家的爱。音乐、火箭、假日和夏夜:这些都是爱国主义，这些都是爱国主义所掩盖的力量。1852年7月的一个晚上，弗雷德里克·道格拉斯(Frederick Douglass)在纽约罗切斯特(Rochester)登台演讲时，心中就有这种力量。8年前，爱默生发表了关于棉花的言论:“对于美国奴隶来说，你们的7月4日是什么?”他问一群白人废奴主义者。在这一天，他比一年中的任何一天都更清楚地意识到，他一直是不公正和残酷的受害者。对他来说，你的庆祝是虚假的;你自吹自擂的自由，是一种邪恶的放肆;你的民族伟大，膨胀虚荣;你们欢乐的声音空洞无情;你谴责暴君，厚颜无耻;你们自由平等的呼喊，是空洞的嘲弄;你们的祈祷和赞美诗，你们的布道和感恩，以及你们所有的宗教游行和庄严，在他看来都不过是夸夸其谈、欺诈、欺骗、不敬虔和伪善——一层薄薄的面纱，用来掩盖足以使一个野蛮民族蒙羞的罪行。”
{"title":"FREDERICK DOUGLASS AND THE PHILOSOPHY OF SLAVERY","authors":"Mark Richardson","doi":"10.2307/j.ctvb937p4.5","DOIUrl":"https://doi.org/10.2307/j.ctvb937p4.5","url":null,"abstract":"It was doubtless the fact that, at the era of the revolution, many of the Southern states began to feel the burthen of unproductive slaves, and that a growing disposition to be clear of them manifested itself simultaneously with the mammon-prompted philanthropy of England. A great danger was thus springing up, when the inventions of the cotton-gin, the carding machine, the spinning-jenny, and the steam engine, combined to weave that net-work of cotton which formed an indissoluble cord, binding the black, who was threatened to be cast off, to human progress. —Josiah C. Nott, DeBow's Review , 1851 A normal and rounded development can only come from a use of faculties very different from that practiced by the average American since the discovery of the cotton gin. —John Jay Chapman, Causes and Consequences , 1898 Cotton Thread Is the Union Emerson had, in 1844, much warrant for his sour observation that ‘Cotton thread holds the union together. Patriotism is for holidays & summer evenings with music and rockets,’ he says, ‘but cotton thread is the union’ ( Journals 356). This is, of course, an observation about slavery. The black slave was the instrument white men used to make the cotton thread that bound the union to their interests. Love of money, not of country, lay at the bottom of it. Music, rockets, holidays, and summer evenings: there is patriotism, and there is the power to which patriotism gives cover. Frederick Douglass had that power in mind when, in Rochester, New York, he took the stage one bunting-bedecked July evening in 1852, eight years after Emerson set down his remark about cotton: ‘What to the American slave is your Fourth of July?’ he asked an audience of white abolitionists. ‘A day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciations of tyrants, brass-fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, are to him mere bombast, fraud, deception, impiety, and hypocrisy—a thin veil to cover up crimes which would disgrace a nation of savages.’","PeriodicalId":250251,"journal":{"name":"The Wings of Atalanta","volume":"86 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115555767","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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