2022/09/06

The Agitators by Dorothy Wickenden - Audiobook | Scribd

The Agitators by Dorothy Wickenden - Audiobook | Scribd


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The Agitators: Three Friends Who Fought for Abolition and Women's Rights
Written by Dorothy Wickenden

Narrated by Heather Alicia Simms, Anne Twomey and Gabra Zackman

4.5/5 (8 ratings)
13 hours


Also available as...Ebook


Description
An LA Times Best Book of the Year, Christopher Award Winner, and Chautauqua Prize Finalist!

“Engrossing... examines the major events of the mid 19th century through the lives of three key figures in the abolitionist and women’s rights movements.” —Smithsonian

From the executive editor of The New Yorker, a riveting, provocative, and revelatory history of abolition and women’s rights, told through the story of three women—Harriet Tubman, Frances Seward, and Martha Wright—in the years before, during and after the Civil War.

“The Agitators tells the story of America before the Civil War through the lives of three women who advocated for the abolition of slavery and for women’s rights as the country split apart. Harriet Tubman, Martha Coffin Wright, and Frances A. Seward are the examples we need right now—another time of divisiveness and dissension over our nation’s purpose ‘to form a more perfect union.’” —Hillary Rodham Clinton

In the 1850s, Harriet Tubman, strategically brilliant and uncannily prescient, rescued some seventy enslaved people from Maryland’s Eastern Shore and shepherded them north along the underground railroad. One of her regular stops was Auburn, New York, where she entrusted passengers to Martha Coffin Wright, a Quaker mother of seven, and Frances A. Seward, the wife of William H. Seward, who served over the years as governor, senator, and secretary of state under Abraham Lincoln. During the Civil War, Tubman worked for the Union Army in South Carolina as a nurse and spy, and took part in a spectacular river raid in which she helped to liberate 750 slaves from several rice plantations.

Wright, a “dangerous woman” in the eyes of her neighbors, worked side by side with Elizabeth Cady Stanton and Susan B. Anthony to organize women’s rights and anti-slavery conventions across New York State, braving hecklers and mobs when she spoke. Frances Seward, the most conventional of the three friends, hid her radicalism in public, while privately acting as a political adviser to her husband, pressing him to persuade President Lincoln to move immediately on emancipation.

The Agitators opens in the 1820s, when Tubman is enslaved and Wright and Seward are young homemakers bound by law and tradition, and ends after the war. Many of the most prominent figures of the era—Lincoln, William H. Seward, Frederick Douglass, Daniel Webster, Charles Sumner, John Brown, William Lloyd Garrison—are seen through the discerning eyes of the protagonists. So are the most explosive political debates: about the civil rights of African Americans and women, about the enlistment of Black troops, and about opposing interpretations of the Constitution.

Through richly detailed letters from the time and exhaustive research, Wickenden traces the second American revolution these women fought to bring about, the toll it took on their families, and its lasting effects on the country. Riveting and profoundly relevant to our own time, The Agitators brings a vibrant, original voice to this transformative period in our history.Read more

PUBLISHER:
Simon & Schuster Audio
RELEASED:
Mar 30, 2021

DWDorothy Wickenden

Dorothy Wickenden is the author of Nothing Daunted and The Agitators and has been the executive editor of The New Yorker since January 1996. She also writes for the magazine and is the moderator of its weekly podcast The Political Scene. A former Nieman Fellow at Harvard, Wickenden was national affairs editor at Newsweek from 1993-1995, and before that was the longtime executive editor at The New Republic. She lives with her husband in Westchester, New York.
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From the author of the New York Times bestseller Nothing Daunted, The Agitators chronicles the revolutionary activities of Harriet Tubman, Frances Seward, and Martha Wright: three unlikely collaborators in the quest for abolition and women’s rights.

In Auburn, New York, in the mid-nineteenth century, Martha Wright and Frances Seward, inspired by Harriet Tubman’s rescues in the dangerous territory of Eastern Maryland, opened their basement kitchens as stations on the Underground Railroad.

Tubman was enslaved, Wright was a middle-class Quaker mother of seven, and Seward was the aristocratic wife and moral conscience of her husband, William H. Seward, who served as Lincoln’s Secretary of State. All three refused to abide by laws that denied them the rights granted to white men, and they supported each other as they worked to overturn slavery and achieve full citizenship for blacks and women.

The Agitators opens when Tubman is enslaved and Wright and Seward are young women bridling against their traditional roles. It ends decades later, after Wright’s and Seward’s sons—and Tubman herself—have taken part in three of the defining engagements of the Civil War. Through the sardonic and anguished accounts of the protagonists, reconstructed from their letters, diaries, and public appearances, we see the most explosive debates of the time, and portraits of the men and women whose paths they crossed: Lincoln, Seward, Frederick Douglass, William Lloyd Garrison, John Brown, Elizabeth Cady Stanton, Susan B. Anthony, Harriet Beecher Stowe, and others. Tubman, embraced by Seward and Wright and by the radical network of reformers in western New York State, settled in Auburn and spent the second half of her life there.

With extraordinarily compelling storytelling reminiscent of Doris Kearns Goodwin’s No Ordinary Time and David McCullough’s John Adams, The Agitators brings a vivid new perspective to the epic American stories of abolition, the Underground Railroad, women’s rights activism, and the Civil War. (less)

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Kathleen
Jul 15, 2021Kathleen rated it really liked it
Wickendon offers compelling biographies of three women that lived in Auburn, New York during the tumultuous period leading up to the Civil War. The most famous member is Harriet Tubman who not only served as a conductor on the Underground Railroad leading escaped slaves to freedom, but worked as a scout, spy, and nurse for the Union Army. Martha Wright and Frances Seward opened their homes to Tubman’s fugitives.

Martha Wright was the younger sister of Lucretia Mott and friend of the famous feminists, Susan B. Anthony and Elizabeth Cady Stanton. She was one of the founders of the Seneca Falls Convention, a supporter of property rights for married women and proponent of women’s suffrage. The third woman was Frances Seward, the wife of William Henry Seward whose political accomplishments included being governor of New York, senator of New York, and finally Lincoln’s Secretary of State. Frances was an insistent advocate for emancipation.

Wickendon is the executive editor of the New Yorker and scoured the letters, diaries and those of family members for insights into the stories of Martha and Frances. Harriet Tubman was illiterate and left no written record; but there were published interviews, and the letters and diaries of people who knew her.

While the movement toward abolition of slavery is the primary focus of the book, it also covers the embryonic feminist movement. Readers of the Civil War era will recognize many key historical figures—from John Brown, to Illinois Senator Stephen Douglas, and many more. Wickenden’s assessment of the era—“The nation never had been so politically engaged—or so divided.”
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Emma Deplores Goodreads Censorship
May 18, 2021Emma Deplores Goodreads Censorship rated it liked it
Shelves: nonfiction, biography, 3-stars, history, united-states, historical-women
This is a fairly interesting group biography, providing a history of the American abolitionist and women’s rights movements in the 19th century through the stories of three women involved in them. Wickenden devotes just over half the book to Frances Seward, wife of Lincoln’s Secretary of State, Henry Seward. The rest is split between Martha Wright, Lucretia Mott’s younger sister, and underground railroad legend Harriet Tubman.* The book begins with each of their childhoods and traces the lead-up to the Civil War and the war itself, finishing shortly afterwards.

The subject matter is interesting, if slightly dry; the author leans more toward recitation of facts than much analysis of events or personalities. But it’s an interesting look at the abolitionist and women’s rights movements, and also provides engaging personal stories of the Civil War, including the stories of the principals’ relatives and close friends.

This is not the first book I’d recommend if you’re most interested in Harriet Tubman, who obviously has much more name recognition than the other two, but gets the least page time here. Unfortunately there isn’t a really great adult biography of her available, but Bound for the Promised Land isn’t bad, and was also relied upon heavily by this author. Wickenden does seem to have done some of her own research on Tubman, but since Tubman was illiterate throughout her life there just aren’t a lot of sources. (I was surprised to see Wickenden nevertheless contradicting other Tubman biographies in some of the details. For instance, she ascribes Tubman’s continued illiteracy after reaching freedom to her head injury, a conclusion other authors did not seem ready to make.)

Seward and Wright are lesser-known figures whose stories I had not read before, and they were certainly interesting, though it’s clear they were also fairly minor figures in their movements; this book would perhaps be most rewarding to those who’ve already read about the best-known players, though all these folks knew each other so many of them appear briefly here. Following her sister’s lead, Wright was primarily involved in women’s rights organizing, and seems to have been an energetic and well-liked figure.

Seward seemed most interested in abolitionism but was involved mostly behind the scenes, in deference to her husband’s political career. I didn’t know much about Henry Seward, a well-known national politician widely expected to be nominated for president in 1860; he lost the nomination to Abraham Lincoln in a surprise move at the convention. Nevertheless, he went on to join Lincoln’s cabinet and was severely assaulted himself (along with two of his and Frances’s sons) on the same day Lincoln was assassinated. Henry Seward seems to have enjoyed the bustle and acclaim of politics and wanted to accommodate the South despite personally opposing slavery, a compromise the more ideologically committed Frances found repugnant. She also ran an underground railroad stop out of their house (with his quiet approval) and pushed him in her letters to be harder on slaveholders, while trying to avoid public life herself.

I can’t help suspecting Wickenden really wanted to write a book about Frances Seward, or a joint biography with her husband, because these are the book’s most in-depth sections. The connections between the three women she ultimately settled on feel relatively tenuous; they were friends, yes, but they all had plenty to choose from. But while not quite what I was expecting, it’s all interesting material. I do think the publisher could have made it a bit easier to read, by not printing on deckle edge pages (UGH) and by including family trees of the Wrights and Sewards (5-7 kids each are a lot to keep track of). Nevertheless, this is a perfectly fine history including some information I hadn’t seen before, and worth a read if you’re interested in the material.


* After finishing the book with the sense Wickenden was much more interested in Seward than the other two, I counted the pages to check my instincts. Out of 282 pages of text (excluding blank pages between chapters and a few pages of general history not through the eyes of any of the protagonists), Seward gets 144 (or 51%), Wright 75 (or 27%) and Tubman 63 (or 22%). (less)
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Rachel
Dec 27, 2020Rachel rated it it was amazing
The Agitators by Dorothy Wickenden is an excellent nonfiction that weaves together the stories of three friends or “Auburn agitators”: Frances Seward, Harriet Tubman, and Martha Wright. This was an excellent book!

I loved learning more about Frances, Martha, and Harriet and their quests for not only personal accomplishments, survival, and concern, but also for their selfless devotion to abolition and to advance women’s rights.

I learned so much more about their involvement and additions to the advancement of these causes, their involvement with the Underground Railroad, and also more about the societal problems and political atmosphere during the 1840s-1910s.

I loved the addition of a few other famous advocates: Elizabeth Cady Stanton and Susan B. Anthony (National Woman Suffrage Association) , Lucy Stone, Fredrick Douglass, Lucretia Mott, and many others. I had no idea how intertwined all of these figures were.

I have to say my favorite aspect was learning even more about Harriet Tubman. She is truly one of the most amazing women in modern history. I am stunned with each new thing I learn about her. I loved it!

This book is well-written, well-paced, and thoroughly researched. It is clear the author did her due diligence in all of her listed sources. What she was able to create was a book that is breathtaking and unforgettable. I have already purchased this as a preorder and will recommend this to everyone I know.

Well done! 5/5 stars

Thank you to the Author and Scribner for this stunning ARC and in return I am submitting my unbiased and voluntary review and opinion.

I am posting this review to my GR, Instagram, Bookbub, Amazon, and B&N accounts upon publication. (less)
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Viola
May 13, 2021Viola rated it liked it
Shelves: feminism, direct-action, http-www-solidarityforeverbook-com, slavery, mutual-aid, black-lives-matter, abolitionist

The Agitators: Three Friends Who Fought for Abolition and Women's Rights
by Dorothy Wickenden .

The fact cannot be stressed enough that in the 19th Century, the anti-slavery and women's rights campaigns were interrelated and interlocking movements. This book shines further light on this history.
May 12, 2021 Ann Fabian THE NATIONAL BOOK REVIEW

Scribner
ISBN 13: 9781476760735

Dorothy Wickenden begins the acknowledgements that conclude The Agitators: Three Friends who Fought for Abolition and Women’s Rights, writing “I am a journalist, not a historian, but for any writer, ideas can take a long time to germinate, and they start with the passions and discoveries of those who precede them.” I’ve been puzzling over Wickenden’s disclaimer and trying to imagine how the slow-working historian, the writer Wickenden says she is not, would have approached this compelling story of three women who lived through and helped to define the moral turmoil of an America moving toward a war to end slavery.

I’ll put my cards on the table: Wickenden is an historian.

The Agitators tells the story of three women: Frances Miller Seward, Martha Coffin Wright, and Harriet Tubman, whose paths crossed in Auburn, New York, during the tumultuous middle years of the nineteenth century. Seward, Wright, and Tubman were co-conspirators and intimate friends, Wickenden tells us, plotting “insubordination against slavery and the oppression of women.” They each played parts in the events that remade the nation.

The book opens with Martha Coffin Wright, daughter of an old Nantucket family and younger sister of activist Lucretia Mott. Martha was born in Boston in 1806. Three years later, the family settled in Philadelphia. Bristling at the strictures of Quaker life, Martha married a dashing military man and moved with him to the Florida territory. He died not long after, leaving her a widowed mother at age 19. She had the good luck to find a second suitor, a lawyer David Wright. The Wrights moved to Auburn in 1839.

In Auburn, Martha met Frances Miller Seward, the town’s “only other known outlier” and the two become friends. Martha and Frances had a lot in common: “Quaker roots, older sisters willing to resist social norms, a passion for reading, an antipathy to pretentiousness, and a burgeoning interest in social reform.” They also had ambitious husbands and houses full of small children.

Seward was the wealthy daughter of one of the town’s leading citizens, a man who had grown rich on the fevered land speculation that followed the American Revolution. Her money and family position helped support her husband’s political career. William “Henry” Seward served two terms as governor of New York, two terms in the US senate, helped launch the Republican Party, and joined Lincoln’s cabinet as Secretary of State.

In the early years of their marriage, Wickenden writes, it seemed to Frances that Henry was “contributing to a dynamic new America,” while she was stuck at home. A trip through Virginia in the 1830s gave her a gut-wrenching view of the horrors of slavery, and she became Henry’s “private counselor and his political conscience,” as the two began to work, in their different ways, to bring an end to American slavery.

The third woman, Harriet Tubman, is the most memorable of Wickenden’s agitators. Tubman is the conscience of the story, a woman whose extraordinary efforts helped build the dynamic new America that Seward imagined. Tubman, born in Maryland in 1822, was a generation younger than Wright and Seward. And her life could not have differed more from theirs. Tubman engineered her own escape from slavery in 1849, and over the next decade, returned to the Delmarva Peninsula to lead others north along the route of the Underground Railroad. Allies in Philadelphia, including Wright’s sister Lucretia Mott, likely suggested to Tubman that friends in Auburn, a small city on the north end of Lake Owasco, would shelter fugitives. Wright and Seward opened their kitchens to people heading north to Canada. In the 1850s, they welcomed Tubman herself and helped finance her purchase of an 8-acre farm.

In summarizing the book, I’ve come to appreciate the challenges Wickenden faced in assembling the pieces of this story. Each of the women offers a perspective on the country’s mounting tensions, particularly after the passage of the Fugitive Slave Act of 1850. Frances Seward, with her politically connected husband, serves as an eye-witness to high politics.

She had little liking for the social conventions that governed life in Washington, and she abhorred the slavery still visible on the city’s streets. Seward was a step removed from the rough and tumble world of party politics, but she worked her ideas into the speeches that helped sustain Henry’s reputation as a leading anti-slavery spokesman in the Senate. Their correspondence has left us a record of her thoughts.

Wickenden uses Wright to capture the long struggle for women’s rights. Wright was a witty woman, a gifted organizer, a good writer, and the long-time collaborator with movement leaders Elizabeth Cady Stanton and Susan B. Anthony. Pregnancy sometimes kept Wright in the background, but allies appreciated her sharp pen and “pungent wit.” Wickenden uses her life to give us an insider’s access to the fight for women’s rights and, after the Civil War, to the debates over the 15th amendment that set some of those committed to women’s suffrage against others ready to extend the vote to Black men.

For contemporary readers, Tubman’s story is probably the most compelling. In the 1850s, Tubman, turned “guerilla operative” by the fugitive slave law, led some 70 enslaved people to freedom. She was an activist in the fight against slavery. During the war, she used her contacts among those still enslaved to spy for the Union Army. She used her knowledge of botany to nurse wounded soldiers. After the war, she worked to support the aged and elderly among the formerly enslaved.

Tubman’s actions are the easiest to see, but in some ways, her voice is the hardest to hear. Seward and Wright left us their own records. But Tubman could not write, so she recruited allies to record her stories, and her history comes to us second hand, already molded to some extent into legends she knew would garner support for her work. These uneven sources can vex ambitious journalists and dogged historians.

With uneven sources, the friendship Wickenden calls out in the book’s title remains somewhat elusive. Wright and Seward corresponded with family members but rarely with each other. They met when they were both in Auburn and, Wickenden suspects, they must have commiserated when their sons went off to war. Occasionally, Wright mentions Tubman.

But Wickenden as a journalist and historian has another source. The Black community of Auburn “handed down the story of Frances’s friendship with Harriet, and of her obdurate advocacy for Black education, emancipation, and equal rights.” Tubman’s contemporary chroniclers did not celebrate her friendships with Seward and Wright. The relations among the three, the friendships that inspired the book, can be hard to trace, and one could imagine a historian making the claim that women’s friendships run beneath the surface, changing the world, like routes on the underground railroad.

Uneven sources might help explain why The Agitators is sometimes hard to follow. We simply know more about some pieces of the story than we do about others. Big names compound the problem. When Abraham Lincoln and Frederick Douglass appear on the stage, can we still pay attention to Frances Seward and Martha Wright? Can we hear new-born babies, ailing children, and aging parents when pro-slavery border ruffians wage war in Kansas, when Frederick Douglass takes the stage, when John Brown conjures a war against slavery, and white men shout themselves hoarse on the Senate floor?

Of course we can. But it isn’t easy.

So with challenges of voices and sources how does a journalist approach the past? And when does a journalist become a historian? Obviously, Wickenden can’t pick up the phone and find someone to tell her what her story means—the journalist’s sleight-of-hand that shifts the need to say why it all matters to an expert on the line. A historian, I suppose, would have drawn generalizations from the lives of Tubman, Wright, and Seward, offering a glimpse of other women who made different choices and confessing the things that we cannot know about the protagonists. A journalist, on the other hand, steers the past into a narrow channel and lets her actors come alive.

That is what Wickenden has done with The Agitators—told a story that captures both the small world of women’s households and the big events unfolding in Philadelphia, Washington, Seneca Falls, Kansas, and Harper’s Ferry. The historian in me bristled a bit when I first read the book: I wanted Wickenden to step back and tell me what it all means. But no. That’s not her job. She’s a reporter working on the past, and she’s taken us back to her discovery of three women buried in Auburn’s cemetery.

Read her book and come along on my post-pandemic pilgrimage to Auburn, New York. We can all set down our Lincoln-head pennies as small tributes on Harriet Tubman’s grave. Enough of our pennies, I figure, and we’ll get Tubman the place she deserves on the twenty-dollar bill.

+++++++

Ann Fabian is Distinguished Professor of History, emerita, at Rutgers, the State University of New Jersey. She is the author of The Unvarnished Truth: Personal Narratives in Nineteenth-Century America forthcoming in Raritan.


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Becks
Mar 13, 2022Becks rated it liked it
A cool concept for a book, weaving these three women's lives together. There were some flaws though. I'll say, it did make me want to read a biography on Harriet Tubman.

Hear more of my thoughts in my 2022 BookTube Prize Octofinals wrap up: https://youtu.be/L8O7ngkpgkA (less)
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Joseph J.
Apr 16, 2021Joseph J. rated it really liked it
Recommends it for: 19th. century American history buffs, women's history/African Am history
Having read Doris Kearns Goodwin's Team of Rivals I was especially interested in the story of Frances Seward among the three focused on in this book. While she emerges in a more complete and appreciated way, I was surprised that my index search revealed Mary Lincoln missing, especially since Mary so notoriously snubbed Frances and the entire Seward family. Disappointing, although Frances' impatience with D.C. and that social scene was touched upon. The detail of Harriet Tubman's slave life, the cruelty and the escape was especially impacting. This is an admirable addition to both mid-nineteenth century and women's history. (less)
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Michelle Abramson
Jun 16, 2021Michelle Abramson rated it liked it  ·  review of another edition
This book was a slog. Unfortunately, I don’t think there was enough material to put together a coherent interesting story. It did make me want to read a biography of Harriet Tubman.
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Kate Lawrence
Sep 15, 2021Kate Lawrence rated it it was amazing
Shelves: american-history, social-justice, women-s-issues
I've read quite a bit about the 1850's, my favorite decade in American history. But Dorothy Wickenden, besides being a fine writer, has uncovered details through her meticulous research that I've never read elsewhere, all while focusing on leading activist women.
I'd never heard of Martha Coffin Wright, although her sister Lucretia Mott is much better known. (The book made me want to read an entire book just about Lucretia.) Martha's story is worth telling as well; here was someone, like the two other women featured--Frances Seward and Harriet Tubman--who held firmly to the highest ideals of human freedom despite laws and politicians attempting to ridicule them, limit that freedom or deny it completely.
I also now want to know more about Harriet Tubman--what a heroine! Despite risking her life countless times to free enslaved people, and working hard all her life with very uncertain income, she lived to age 91, far longer than the other two who were much better off.
From Frances Seward's story we see in detail the life and career of her husband Henry, Lincoln's competitor for the 1860 presidential nomination and later Secretary of State, and thus of Lincoln himself. Frances was less willing to compromise her ideals than was her husband, but was limited in her activism by not wanting to damage his career.
If you admire women of conviction who weren't willing to cave to the stifling limits of their contemporary society, who worked hard for women's rights and abolition, this is definitely a book to seek out. (less)
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Diana
Aug 03, 2021Diana rated it it was amazing
These women are the very definition of "squad goals" and I loved learning more about them.
Choose Your Fighter:
Martha Wright - Quaker, Underground Railroad stop runner, Abolitionist, and Women's Rights Activist. I loved her earthy sense of humor and her fierce arguments with her husband via letter. She was bold and unapologetic. Her pragmatism helped reign in some of the crazy impulses of her friends Elizabeth Cady Stanton and Susan B. Anthony. Her daughter Eliza continued on her legacy of activism (and her friendship with Harriet Tubman).
Frances Seward - First Lady of NY State and the quiet supporter of the underground railroad and abolitionist. She reminded me a lot of Eleanor Roosevelt - like ER, Frances was more liberal than her husband and urged him to fight harder for progressive principles.
Harriet Tubman - "She Moses" underground railroad conductor, raider and scout during the Civil War, and suffrage campaigner. She never learned to write or read, but had an amazing and powerful impact on the world.

While I didn't always feel like the connection between these three women was obvious, there were enough points of connection that the book came together for me and painted a picture of life for these women and their intertwining friendships. So fascinating to learn about some of the unsung heroes of the pre- and post-civil war human rights campaigns.

One of my favorite quotes was from Martha Wright: "...Here come the women who are going to do something" (page 148). While she wasn't talking about herself (but about future activists), the quote could accurately apply to all three women. (less)
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Danaw
Mar 30, 2021Danaw rated it it was amazing
Wickenden helps complete the story of the fight for women’s rights and abolition through the eyes of three incredible women. This refreshing view is knitted together through meticulous research and correspondence that provides new details and insights about a difficult time in our history. Wickenden’s storytelling is compelling and would intrigue readers interested in a good story, even if they aren’t interested in the history of the time.
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Carol Simmons
Apr 23, 2021Carol Simmons rated it really liked it
Fascinating account detailing the involvement of Martha Coffin Wright, Harriet Tubman and Frances Seward in both the abolitionist and women’s suffrage movements. This account is especially interesting to me as much of this happened in my hometown of Auburn,NY. Even though I grew up there and have visited Seward’s home, the details of Seward’s role leading up to the Civil War are things I did not know

An Unlikely Alliance in Upstate N.Y. and the Fight for Black and Women’s Rights
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From left: Harriet Tubman, Frances Seward and Martha Coffin Wright. Entwining these three asymmetrical lives as deftly as Dorothy Wickenden does in “The Agitators,” proves illuminating.
From left: Harriet Tubman, Frances Seward and Martha Coffin Wright. Entwining these three asymmetrical lives as deftly as Dorothy Wickenden does in “The Agitators,” proves illuminating.

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By Jane Kamensky
March 30, 2021
THE AGITATORS
Three Friends Who Fought for Abolition and Women’s Rights
By Dorothy Wickenden

In the spring of 1860, when she addressed the 10th National Woman’s Rights Convention at Cooper Union in New York City, Martha Coffin Wright felt certain that the “great world” would soon say, “Here come the women who are going to do something.” Born to a prominent Nantucket Quaker family — her sister was the abolitionist Lucretia Mott — Wright possessed what Dorothy Wickenden calls a “mutinous mind.” She kept a copy of Mary Wollstonecraft’s “Vindication of the Rights of Woman” on her parlor table.

But shortly after her speech in Lower Manhattan, the Union she had long worked to perfect fractured, burned and bled. Wright would survive long enough to see the cause of women pitted against the cause of the formerly enslaved. Following the passage of the 14th Amendment, which added the word “male” to the Constitution, she compromised, sticking with Susan B. Anthony as she allied with a white supremacist would-be presidential candidate who promised to put “woman first, and Negro last.”

One of three figures at the swirling center of “The Agitators,” Wickenden’s epic and intimate history, Wright wound up stymied by history and has largely been hidden from it since. Frances Seward, Wright’s friend and neighbor in the reformist hotbed of Auburn, N.Y., likewise chafed against the bonds of antebellum white womanhood. A wealthy judge’s daughter, she leveraged her position as the wife of the politician William H. Seward to fight for women’s rights and Black freedom.

Harriet Tubman is the third subject of what Wickenden calls a “joint story of insubordination against slavery and the oppression of women.” Born enslaved in Maryland, Tubman freed herself and then liberated hundreds more, exercising moral and tactical leadership for which she became known as Moses, or General Tubman. She struggled for the wherewithal to sustain her great work: not only asserting rights but reclaiming lives from social death. Seward, who had inherited property from her father — property she was able to retain during marriage thanks to reformist efforts like her own — deeded Tubman a house in Auburn, which was close enough to Canada that it made a natural stop along the 500-mile route she traveled between slavery and freedom.

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Collective biography is a difficult business. The voice of each character needs to emerge distinctly, yet the ensemble should be richer than the sum of its solos. In towering works like Jenny Uglow’s “The Lunar Men” (2002) or Louis Menand’s “The Metaphysical Club” (2001), the protagonists, public men, engaged in collective projects that drew on their disparate talents. No less when the lead actors are female, as in Megan Marshall’s meticulous “The Peabody Sisters” (2005) and Stella Tillyard’s magnificent “Aristocrats” (1994), the best such books rest on a web of documentation, chiefly letters, connecting individuals roughly equal in education, passion and profile — people who shared experience if not blood.

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Wickenden confronts steeper obstacles. In no account of their own lives would Wright, Seward or Tubman have made one another principal characters. And the documentary record upon which “The Agitators” rests is uneven and sometimes precarious. Wickenden’s commitment to keeping her trio in the frame and in focus showcases prodigious narrative control. “The Agitators” is a masterpiece, not least, of structure, as each of the title characters dons her mantle, takes the stage and does a turn, usually at arm’s length from the others. Their stories first cross nearly a third of the way through the book, and even then, only speculation plaits the braid: Lucretia Mott “likely” connected Tubman to Wright, who “must” in turn have introduced Tubman to Seward. “The railroad tightly guarded its secrets,” Wickenden notes, explaining why her three subjects are sometimes difficult to connect.

There are other reasons, too. The wordiest of the agitators, Frances Seward, threatens to make away with their “joint story.” She had the evidentiary advantage — and the domestic challenge — of a husband whose breathtaking ambition took him to Albany, as governor of New York, and Washington, first as a United States senator and then, almost fatally, as Lincoln’s secretary of state. Frances traveled back and forth, and the miles spawned letters. In Washington, she witnessed history, from debates over the Compromise of 1850 to the opening scenes of the Civil War. She makes a plucky heroine, cleareyed and brave. She sheltered fugitive slaves in her basement in Auburn, and pressed her husband to fight for Black equality. At the same time, we learn that on the first day of 1863, “as the country prepared for the announcement of a national proclamation that would begin the process of overturning 244 years of slavery,” the Sewards’ daughter, Fanny, “made her debut in Washington society,” wearing (Fanny wrote in her diary) a “light blue silk gown and a white hat trimmed with navy-blue flowers.” It can be hard to peer over Fanny’s hat.

For all the sparkle and fizz of the Sewards, the agitator we most yearn to know is Tubman. A tiny woman who achieved mythological stature during her lifetime, Tubman could neither read nor write. She chose action, making repeated trips back to Maryland, on pain of death, to free kin and neighbors. During the Civil War, she worked for the Union as a scout and spymaster. She led one of the conflict’s most daring expeditions: a raid along South Carolina’s Combahee River that liberated some 750 men, women and children.

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But though Tubman’s deeds greatly eclipsed Wright’s and Seward’s, her voice remains muffled by intermediaries who ventriloquized her to varied ends. Racist reporters remade Tubman’s infrequent speeches as tabloid spectacle. “Her words were in the peculiar plantation dialect and at times were not intelligible to the white portion of her audience,” The Brooklyn Daily Eagle said of her lecture to an “immense” mixed-race crowd in 1865. She appeared with a bandaged hand, the result, as she explained, of an incident during a trip by rail, when she refused to give up her seat, anticipating the Montgomery bus boycott by nearly a century. But the reporter gave short shrift to Tubman’s protest, instead mocking her use of “Negro phrases” which “elicited shouts of laughter.” Wickenden paraphrases the news item; she notes that even abolitionists who cherished Tubman’s message “conveyed Harriet’s words in dialect,” which she quotes sparingly.

Tubman sometimes traded on her story, much as the formerly enslaved orator and women’s rights thinker Sojourner Truth marketed her likeness. (“I Sell the Shadow to Support the Substance,” ran the caption below Truth’s famous portrait.) In 1868, after the war for Union and Black freedom in which Tubman had served so valiantly, she collaborated with Sarah Bradford, an Auburn resident, on an as-told-to memoir, a “little story” published with “the single object of furnishing some help” to its subject, whose “services and sufferings during the rebellion” merited a pension that had not materialized. Bradford proved a lesser Stowe, her tale as treacly as Tubman’s life was bracing. Tubman had heard “Uncle Tom’s Cabin” read aloud, and she hated it. “I’ve seen the real thing,” she told Bradford, “and I don’t want to see it on no stage or in no theater.” Yet money woes forced hard choices. To support her missions, General Tubman sometimes performed herself in pantomime, a one-woman show in which she “played all the parts.” In Auburn, she remade herself as the genial “Aunt Harriet,” selling her memoir at a Christmas fair alongside “aprons, pincushions and rag dolls”: a glorified bake sale.

Entwining these three asymmetrical lives as deftly as Wickenden does proves illuminating. Tubman’s actions reveal the existential stakes of Wright’s and Seward’s agitations. Her freedom journeys made their words flesh. But for all the excellence of “The Agitators,” there is monumental work yet to be done about the “She-Moses,” the hundreds she wrested from Pharaoh’s grip and their thousands of descendants. That work will require an anthropologist’s talent for sifting tainted evidence, a historian’s doggedness, an agitator’s conscience and a journalist’s gift for narrative. It will take time. In the meanwhile, may we be reminded of Tubman’s great American story every time we spend a $20 bill.

Writings of John Woolman (Annotated) by Upper Room Books - Ebook | Scribd

Writings of John Woolman (Annotated) by Upper Room Books - Ebook | Scribd

Writings of John Woolman (Annotated)

Writings of John Woolman (Annotated)

64 pages
2 hours

  • Historical commentary
  • Biographical info
  • Appendix with further readings

For nearly 2,000 years, Christian mystics, martyrs, and sages have documented their search for the divine. Their writings have bestowed boundless wisdom upon subsequent generations. But they have also burdened many spiritual seekers. The sheer volume of available material creates a seemingly insurmountable obstacle. Enter the Upper Room Spiritual Classics series, a collection of authoritative texts on Christian spirituality curated for the everyday reader. Designed to introduce 15 spiritual giants and the range of their works, these volumes are a first-rate resource for beginner and expert alike.

The 18th-century Quaker John Woolman dedicated his life to the struggles of others. His extensive Journals, sampled in this volume, show how his concern grew from those chained in slavery to include all who were poor, oppressed, or exploited. Now a spiritual classic, the Journals reveal the development of a Christian soul seeking to do and know God's will in all things.

Delaware Work Ways: Quaker Ideas of Cumber and Calling - Albion's Seed: Four British Folkways in America

Delaware Work Ways: Quaker Ideas of Cumber and Calling - Albion's Seed: Four British Folkways in America

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Delaware Work Ways: Quaker Ideas of Cumber and Calling

If Quakers made play into work, they also made work into a form of worship. Their attitudes toward work in general, and also their accustomed work ways were as distinctive as their ideas on most other subjects. Here again, their customs were introduced to the Delaware Valley within the first generation of settlement. In conjunction with similar folkways among German pietists, these practices became the basis of a regional economy which differed from New England and the Chesapeake.

One important component of this regional culture was an attitude which strongly encouraged industry and condemned idleness. William Penn, visiting an Irish prison in 1669, found that the Quakers confined there were toiling away in their cells at work of their own devising—and the rhythm of their work was interrupted only for worship. “The jail,” he wrote, “by that means became a meeting-house and a work-house, for they would not be idle anywhere.”1

This ethic of industry was reinforced by the idea of serving God with one’s best talents. John Woolman wrote, “ … our duty and interest are inseparably united, and when we neglect or misuse our talents, we necessarily depart from the heavenly fellowship.” This idea had developed from Martin Luther’s concept of the calling (beruf), which had an important place in the cultural thinking of many Protestant denominations. It was exceptionally strong among the Quakers.2

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Yet another important idea was “discipline,” a word which often appeared in Quaker writings. The diaries of Friends in England and America tended to take the form of spiritual exercises in which Quakers attempted to acquire absolute dominion over their acts. An example was a young English lad named John Kelsall, who at the age of fourteen had “a great conflict concerning sleeping and a drowzy spirit in meetings. I was sometimes sorely beset with it, and much adoe I had to get over it. … Sometimes I would take pins and prick myself, often rise up and sometimes go out of doors, yea I would set myself with all the strength I could get against it.”3

Also important was an attitude which encouraged extreme austerity. The Quakers, more than any major Protestant denomination, fostered a style of life which Max Weber called worldly asceticism—the idea of living in the world but not of it. Work itself became a sacrament, and idleness a deadly sin. Wealth was not to be consumed in opulent display, but rather to be saved, invested, turned to constructive purposes. Restraints were placed upon indulgence. The most extended form of this belief was to be found not among the Puritans with whom it is often associated, but among the Quakers.

But the Weber thesis is much too simple to capture the complexity of Quaker thinking about work. An important theme in Quaker journals, even of highly successful merchants and manufacturers, was that business should not be overvalued. This had been the warning of George Fox:
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There is the danger and temptation to you of drawing your minds into your business, and clogging them with it, so that ye can hardly do anything to the service of God, but there will be crying, my business, my business! And your minds will go into the things and not over the things.4

Quaker diarists were constantly reminding themselves to “live more free from outward cumbers,” as John Woolman phrased it. The idea of “cumber” was an interesting one, which often recurred in Quaker thinking. Thomas Chalkley tried to strike the balance in a sentence. “We have liberty for God, and his dear Son, lawfully, and for accommodation’s sake, to work or seek for food or raiment; tho’ that ought to be a work of indifferency, compared to the first work of salvation.”5

These attitudes may on balance have provided a more solid ethical foundation for capitalist enterprise than the more monistic attitudes that Max Weber attributed to the Quakers.6

Further, Quakers also insisted that business ethics must be maintained at the highest level of honesty. Monthly meetings appointed committees to monitor the business ethics of members. In 1711, for example, the York quarterly meeting agreed:

It is desired by this meeting that each monthly meeting take care that two honest friends be appointed in every particular meeting to inspect friends’ faithfulness to truth in the several testimonies thereof, and especially touching friends dealings in commerce and trading, in order to prevent any from contracting and running into more or greater debts than they can make payment of in due time, or launch out into matters in the world beyond their abilities, nor be overmuch going with their desire for earthly things.7

Members of Quaker meetings on both sides of the Atlantic were disciplined for “dishonest dealing.” In Break meeting, a Friend named Luke Hanks was disowned for “breaking his word time after time in his trade.” Many of these proceedings dealt with members who failed for one reason or another to pay their debts. The Quakers had a horror of debt, which they felt to be a palpable evil in the world. Falling into debt beyond one’s ability was regarded as a moral failing of the first degree.8

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At the same time, Quakers also condemned the spirit of avarice in creditors. William Penn gave much attention to this in his advice to his children—who stood specially in need of it. “Cov-etousness is the greatest of monsters,” wrote Penn. “A man … [who] lived up to his chin in [money] bags … is felo de se and deserves not a Christian burial.” It is interesting that Penn also condemned the miser as “a common nuisance, a weir across the stream that stops the current, an obstruction to be removed by a purge of the law.”9

In all of these ways, the ethics of the Quakers condemned unrestrained capitalist enterprise, and put narrow limits upon its operation. Nevertheless, Quaker beliefs provided a strong support for industrial and commercial activity. So also in more tangible ways did the structure of the Society of Friends. Quakers tended to help one another. They loaned money at lower rates of interest to believers than to nonbelievers, and sometimes charged no interest at all “to those who have no capital of themselves and may be inclined to begin something.”10 It is interesting that Quakers also developed systems of insurance against commercial risks, and played a major role in the development of the insurance industry. The oldest business corporation still existing in America was the Philadelphia Contributionship for the Insurance of Houses from Loss by Fire—founded in 1752, and incorporated in 1768.11

International ties throughout the Atlantic world also gave Quaker merchants many advantages in the eighteenth century. “By virtue of their commercial, religious, personal and family contacts,” historian Frederick Tolles writes, “the Philadelphia Quakers were in close touch with the entire north Atlantic world from Nova Scotia to Curacao and from Hamburg to Lisbon.”12

In all of these ways, the Quakers provided an ethical and cultural environment which strongly supported industrial and capitalist development. Frederick Tolles writes from long acquaintance with the records of Quaker capitalists, “One is probably justified suggesting that in the conduct of business, the Quaker merchants were extremely cautious and prudent, meticulously accurate in details, and insistent upon others being so. It is not difficult to understand how men who exhibited these traits in their commercial dealings (no matter how generous and sympathetic as individuals and friends) should have acquired a reputation for driving a hard bargain.”13

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In England Quakers played a role far beyond their numbers in the industrial revolution. The great banking houses of England were those of Quakers. The largest private bank in Britain was developed by descendants of the great Quaker writer Robert Barclay. Lloyd’s Bank was also owned by Quakers, together with



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Attitudes toward time, work, and land among English Quakers and German Pietists appeared in the buildings that still stand on many Pennsylvania farms. Settlers in other cultural regions threw together temporary wooden buildings with the utmost economy of time and materials. On Pennsylvania farms, even the smallest outbuildings were built for the ages, with heavy stone walls and strong slate roofs. These structures combined simplicity of design with a concern for permanence that was very rare in other cultures of Anglo-America. Quakers and Pietists took a long view of their temporal condition. They husbanded their land, which today after three centuries of cultivation is still the most fertile acreage in the eastern United States. Their solid stone houses, barns and even small outbuildings still stand as monuments to a world view that was an important part of their folkways.

many financial houses in the City of London. Industrial enterprise in the north of England was also often organized and run by Quakers.14

The same thing happened in the New World. Quakers founded the first bank in British America, and made Philadelphia the most important capital market in the New World until the emergence of New York in the early nineteenth century. From the beginning, the Delaware Valley also became a hive of industry—more so than New England. Even before the founding of Pennsylvania, the Quakers who settled in New Jersey created an extraordinarily complex industrial economy within a few years of their arrival. One observer reported in 1681, “ … they have also coopers, smiths, bricklayers, wheelwrights, plowrights and millwrights, ship carpenters and other trades, which work upon what the country produces for manufactories. … There are iron-houses, and a Furnace and Forging Mill already set up in East-Jersey, where they make iron.”15 Another wrote in 1698 that in the Quaker communities of Burlington and Salem, “cloth workers were making very good serges, druggets, crapes, camblets, plushes and other woolen cloths. Entire families [are] engaged in such manufactures, using wool and linen of their own raising.”16 Both the North Midlands of England and the middle colonies of Pennsylvania and New Jersey became the industrial heartlands of their nations.


Sociology 250 - Notes on Max Weber, The Calling

Sociology 250 - Notes on Max Weber

Sociology 318

November 13 – 15, 2002

Max Weber: The Protestant Ethic and the Spirit of Capitalism – Continued

 7. The Calling

 Weber argues that the Reformation was not the result of historical necessity (as Marx argued), and the capitalistic spirit not merely the result of the Reformation and its effects. Rather, Weber regards the Reformation as emerging independently of economic factors but examines the ways that ideas from the Reformation are connected with the capitalistic spirit.

Weber introduces the concept of the English "calling, a religious conception, that of a task set by God" (Weber, p. 39) is absent from civilized languages, antiquity, Catholicism, or German mysticism. Weber argues that the concept of the calling was a new idea, a product of the Reformation, and a Protestant notion. The concept of calling that was new involved "the valuation of the fulfilment of duty in worldly affairs as the highest form which the moral activity of the individual could assume" (Weber, p. 40). This gave "every-day worldly a religious significance" (Weber, p. 40) and the individual was to fulfil the obligations of his or her position in the world in order to be acceptable by God. Unlike the monk, whose duty was to be otherworldly, obtaining salvation by denying self and the world, for Protestants fulfilment of one’s duty in worldly affairs was the highest form that the moral activity of individuals could take. In fact, Weber argues that Martin Luther (1483-1546) reversed the earlier Catholic approach. That is, Luther came to consider monks’ renunciation of the world as "selfishness, withdrawing from temporal obligations. In contrast, labour appears to him [Luther] as the outward expression of brotherly love" (Weber, p. 41). While Weber considers Luther’s claim to be poorly argued, "this moral justification of worldly activity was one of the most important results of the Reformation" (Weber, p. 41).

While the concept of calling was first developed by Luther, he was not all that friendly to capitalism or the capitalistic spirit, and a more traditional view of economic activity came to dominate Luther’s teachings – opposition to capital and profit-making and acceptance of one’s occupation and work "as a divine ordinance, to which he must adapt himself" (Weber, p. 44). Such a view was not conducive to a radical shift in approach to economic activity, rather it led to "obedience to authority and the acceptance of things as they were" (Weber, p. 45).

In contrast, the teachings of Calvin, Wesley and others were also concerned with the salvation of the soul, but these teachings had consequences that were unforeseen. Weber quotes Milton, arguing that "this powerful expression of the Puritan’s serious attention to this world, his acceptance of his life in the world as a task" (Weber, p. 47) expresses a view different from Lutheranism or Catholicism.

Weber argues that for reformers such as Calvin, the Puritan sects, and for men like Menno, George Fox, and Wesley:

They were not the founders of societies for ethical culture nor the proponents of humanitarian projects for social reform or cultural ideals. The salvation of the soul alone was the centre of their life and work. Their ethical ideals and the practical results of their doctrines were all based on that alone, as were the consequences of purely religious motives. We shall thus have to admit that the cultural consequences of the Reformation were to a great extent, ... unforeseen and even unwished-for results of the labours of their reformers. They were often far removed from or even in contradiction to all that they themselves thought to attain. (Weber, p. 48).

It was in the teachings of John Calvin and the Calvinists that Weber saw the clearest expression of the calling in a manner that had connections to the development of the capitalistic spirit. That is, the teachings of these writers were not directed toward ethical culture, humanitarianism, social reform, or cultural ideals. But the unintended consequences of their teachings included spurring on the development of the capitalistic spirit.

8. Religious foundations of worldly asceticism

At the end of section I, Weber notes that the Reformation was not the only factor in creating the spirit of capitalism or capitalism itself, since there were capitalistic forms of organization prior to this. What Weber examines is whether "religious forces" contributed to "the qualitative formation and the quantitative expansion of that spirit over the world" (Weber, p. 49).

Weber then begins the second section (chapter 4) with a discussion of the four main forms of ascetic Protestantism – Calvinism, Pietism, Methodism, and Baptist sects – although other groups also developed or adopted similar teachings. He notes that these religious groups overlap with other Protestant groups and the ascetic teachings and independent organization as churches took place only gradually (Weber, pp. 53-55).

What interests Weber is not the ethical teachings of these religions but "the influence of those psychological sanctions which, originating in religious belief and the practice of religion, gave a direction to practical conduct and held the individual to it" (Weber, p. 55). He argues that the examples and teachings presented are ideal types "as they could at best but seldom be found in history" (Weber, p. 56).

9.         Calvinism

The teachings of John Calvin (French and Swiss, 1509-1564), and the churches in the Reformed tradition form the main group of Calvinists. The most widely known groups in this tradition are the Huguenots of France, the Calvinists of Geneva, the Reformed churches of Holland, the Puritans of England and New England, and the Presbyterian Church in Scotland and North America.

Calvin was born in France, studied law, classics, and Hebrew, and then turned his attention and energies to the Reformation, opposing conservative theological teachings. His writings against the papacy and arguing for justification by faith alone were influential and in 1536 he went to Geneva to carry through Reformation work and to write. After disagreements with the people of Geneva, he left but in 1541 was called back to Geneva, where he constructed a government based on subordination of state to church. Laws and regulations were rewritten so that daily life was subject to church doctrines and practices. While he opposed exploitation and self-indulgence, Calvin favoured trade and production, and was not antagonistic to the capitalism that was developing around him and among his followers.

In Scotland, it was John Knox (1514-1572) who developed Calvin’s ideas and helped establish Presbyterianism as the official religion. Knox met and worked with Calvin and, incorporated elements of Calvinist doctrine in Scotland.

Calvinism has several major doctrines. It rejects consubstantiation (a Lutheran doctrine), views grace as irresistible, has a rigid doctrine of predestination, and originally had a theocratic view of the state. The Calvinist doctrines look on God's will as sovereign, and that the church should not be subject to the state (although this led to the church dominated societies of Geneva and parts of New England). The doctrine of predestination is preeminent in Calvinism, "stressing the absolute sovereignty of God’s will, held that only those whom God specifically elects are saved, that this election is irresistible, and that man can do nothing to effect this salvation." (Columbia Encyclopedia, p. 428).

No one could save the individual, no priest, not the Church, no sacraments. In contrast to Lutheranism where "grace was revocable … and could be won again by penitent humility and faithful trust in the word of God and in the sacraments" (Weber, p. 59), for Calvin,

"the complete elimination of salvation through the Church and the sacraments ... was what formed the absolutely decisive difference from Catholicism." (Weber, p. 61).

Weber regards this as the logical conclusion of the elimination of magic, that is, a rational development in religion – the "genuine Puritan even rejected all signs of religious ceremony at the grave" so no magic or sacraments would creep in (Weber, p. 61). As a result, among believers there was "a fundamental antagonism to sensuous culture of all kinds" (Weber, p. 62). Weber argues that Calvin came to this approach as a logical result of this theological arguments, not through experience. That is, for Calvin people exist for God, not God for people (Weber, p. 59).

Weber notes that Calvin’s interest was solely in God, and people exist only for the sake of God. Only a few are chosen and the rest are damned. Human merit or guilt plays no role in whether or not one is elect. This doctrine produced "unprecedented inner loneliness of the single individual." (Weber, p. 60). In addition to rejection of salvation through church and sacraments, this produced an extreme individualism a "pessimistically inclined individualism" which even led to rejection of friendship (Weber, p. 62). The individual Calvinist’s connection with God was "carried on in deep spiritual isolation." (Weber, p. 63). For Pilgrim in John Bunyan’s (1628-88, Puritan minister in England) Pilgrim’s Progress, salvation was individual, leaving family behind as demonstration of individual salvation . Weber notes that this is not the spirit of enlightenment, but is a pessimistically disillusioned type of individualism – a "tendency to tear the individual away from the closed ties with which he is bound to this world" (Weber, p. 64). Further, Weber arguest that Calvin’s doctrines also "placed the individual entirely on his own responsibility in religious matters" (Weber, p. 65).

For Calvin, people are on earth only to glorify God. The duty of the Christian was to show God’s glory in a calling. This meant doing one’s daily tasks, and this often mean fulfilling the job in a rational organization.

The elected Christian is in the world only to increase this glory of God by fulfilling His commandments to the best of his ability. ... Brotherly love, ... is expressed in the first place in the fulfilment of the daily tasks given. ... This makes labour in the service of impersonal social usefulness appear to promote the glory of God and hence to be willed by him. (Weber, p. 64).

The Calvinist Christian was concerned with the question of whether he or she was one of the elect. Calvin was certain that he, himself, was "a chosen agent of the Lord (Weber, p. 65). Others were undoubtedly less certain and had to be content with accepting God’s will. Since this caused suffering on the part of the individual, two forms of pastoral advice were given. First, it was

an absolute duty to consider oneself chosen, and to combat all doubts as temptations of the devil, since lack of self confidence is the result of insufficient faith, hence of imperfect grace. ... a duty to attain certainty of one’s own election and justification in the daily struggle of life. (Weber, pp. 66-67).

Second, "in order to attain that self-confidence intense worldly activity is recommended as the most suitable means. It and it alone disperses religious doubts and gives the certainty of grace." (Weber, p. 67). This contrasts with Lutheranism, whereby God promises grace to those who trust in God, who maintain "humility and simplicity indispensable for the forgiveness of sins" so that "the positive valuation of external activity is lacking in its relation to the world" (Weber, p. 68).

Faith was thus identified with the type of Christian conduct which glorifies God. Works were not a means of purchasing salvation, but of getting rid of the fear of damnation. "In practice this means that God helps those who help themselves. Thus the Calvinist … himself creates his own salvation, or, as would be more correct, the conviction of it" (Weber, p. 69). But this is not done through occasional good works, or a gradual accumulation of points toward salvation, "but rather in a systematic self-control which at every moment stands before the inexorable alternative, chosen or damned." (Weber, pp. 69-70). While this means that the Christian must have a life of good works, this is in contrast with the Catholic doctrine of salvation through good works. That is, the Catholic "conscientiously fulfilled his traditional duties. But beyond that minimum, his good works did not necessarily form connected, or at least a rationalized, system of life, but remained a succession of individual acts" (Weber, p. 70). In Calvinism, there was certainly no room for the "very human Catholic cycle of sin, repentance, atonement, release, followed by renewed sin." or the intervention and mediation of a priest (Weber, p. 71). This resulted in a consistent method for daily life – a pattern also fitted by Methodism.

Weber argues that, in contrast to monks in eastern religions, the asceticism of Christianity in the west was

emancipated from planless otherworldliness and irrational self-torture. It had developed a systematic method of rational conduct with the purpose of overcoming the status naturae, to free man from the power of irrational impulses and his dependence on the world and on nature. (Weber, p. 72).

While the monks of the medieval world developed systematic self control, Weber argues that this asceticism drove the individual farther and farther from everyday life. In contrast, with the Reformation, every Christian had to become a monk in everyday life, and through the whole life. To this, Calvinism added

the idea of the necessity of proving one’s faith in worldly activity. Therein it gave broader groups of religiously inclined people a positive incentive to asceticism. By founding its ethic in the doctrine of predestination, it substituted for the spiritual aristocracy of monks outside of and above the world the spiritual aristocracy of the predestined saints of God within the world. (Weber, pp. 74-75).

This developed into a comparison of relationships with God to business enterprise and a book-keeping of virtues. Weber notes "the process of sanctifying life could thus almost take on the character of a business enterprise. A thoroughgoing Christianization of the whole of life was the consequence of this methodical quality of ethical conduct" (Weber, p. 77).

Weber concludes his discussion of Calvinism by comparing it with Luther and Lutheranism. "The Lutheran faith thus left the spontaneous vitality of impulsive action and naïve emotion more nearly unchanged" (Weber, p. 79). There was not the "motive to constant self-control" because the Lutheran could always regain salvation through "penitent contrition," so that there was a "simple, sensitive, and peculiarly emotional form of piety" (Weber, pp. 78-79).

10. Other ascetic Protestant movements

Weber goes on to discuss other Protestant movements – Pietism, Methodism, and Anabaptism.

a. Pietism was a movement in the Lutheran church, primarily in north and central Germany, between the 1670s and 1750s. It was an effort to stir the church out of a settled attitude in which dogma and intellectual religion seemed to be supplanting the Bible and religion of the heart. It emphasized Bible study and the belief that lay members of the church should have a say in spiritual control. While similar to Puritanism in having distinctive dress and renunciation of worldly pleasures, its primary aim was to place the spirit of Christian living above the letter of doctrine. This movement was influential on Count Zinzendorf (1700-1760) of the Moravian Church, and on Kant and Kirkegaard. It was not so much a formal religion as a movement within the Church. (This paragraph comes from the description in Columbia Encyclopedia, p. 2147).

Weber argues that Pietism had many parallels with Calvinism and generally adopted the principles of ascetic Protestantism. Its members attempted to live free of temptations of the world and give proof of their salvation and rebirth through "external signs manifested in their daily conduct" (Weber, p. 81). Weber also notes that some Pietists were more emotional and adopted many Lutheran doctrines and approaches, so the Pietists were not as systematically ascetic in their approach to daily life. He notes that the virtues favoured by Pietism "were more those on the one hand of the faithful official, clerk, labourer, or domestic worker, and on the other of the predominantly patriarchal employer" (Weber, p. 88). This is in contrast to the legalist Calvinist and the "active enterprise of bourgeois-capitalistic entrepreneurs" (Weber, p. 88).

Methodism was another group that developed an ascetic approach, although with Pietism a secondary movement in terms of ideas and historical significance (Weber, p. 92).

b. Methodism emerged in the 1720s in England under the leadership of John and Charles Wesley. The group became termed "Methodists" because of the emphasis on living by rule and method. They emerged out of the Church of England but emphasized conversion and holiness. Their early meetings were often in fields or barns, perhaps an early form of the tent meeting revivals of later evangelists in North America. There are various branches today, with some churches calling themselves Methodist. One denomination that joined the United Church of Canada were the Methodists, along with some Presbyterians and Congregationalists. (Part of this paragraph comes from the description in Columbia Encyclopedia).

Weber notes that this group had a "methodical, systematic nature of conduct" and "the method was used primarily to bring about the emotional act of conversion" (Weber, p. 89). Bringing the message to the masses through missionary efforts characterized Methodism in Britain and North America, and led to missionary efforts in other countries. Part of the doctrine of Methodism was "a belief in the underserved possession of divine grace and at the same time of an immediate consciousness of justification and forgiveness." (Weber, p. 89). This stands in great contrast to the predestination of Calvinism but led to a view that works, while not a means of salvation, are "the means of knowing one’s state of grace" (Weber, p. 90). The methodical approach to salvation, although emotional, "once awakened, was directed into a rational struggle for perfection" (Weber, p. 92). Again this resulted in rational, daily, methodical application in a calling, but one that emerged from a somewhat different set of principles than predestination.

c. Baptist sects. Here Weber appears to be discussing primarily the Anabaptists (rebaptise) and Quakers, and not so much the English groups that formed the Baptist churches that we presently have in North America. The doctrine of these groups can in no way be considered Calvinist, at least with respect to predestination. Weber notes that these doctrines form an independent basis for Protestant asceticism. While diverse, these groups can be characterized as "believer’s Church" (Weber, p. 93) in the sense that individuals could gain salvation and the church was "a community of personal believers of the reborn, and only these" (Weber, p. 93). While these groups did not generally use symbols and ceremonies, baptism of believers was a symbol that an "adult … personally gained their own faith" (Weber, p. 93). For these groups, there was to be "strict avoidance of the world, in the sense of all not strictly necessary intercourse with worldly people, together with the strictest bibliocracy in the sense of taking the first generations of Christians as a model" (Weber, p. 94). In addition, they were nonresistant, refusing to participate in military activities or defend themselves with the use of physical force. Among these groups were Mennonites, named after Menno Simons (1496-1561) and Dunckards (Weber, 97). Weber also includes the Quakers, although they originated in England, whereas the Baptist sects came from Germany, Holland, and Switzerland. In all cases they rejected the established church, whether Catholic, Lutheran, or Calvinist, and argued that the church was a church of believers, a grouping of people who were reborn. Among the features mentioned by Weber that may have assisted in creating a worldly ascetic approach were:

  • Radical devaluation of all sac                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                 raments resulted in an extreme form of religious rationalizaton (Weber, p. 95). All magic, or suggestion of it, was removed from their practices.
  • Blameless conduct of members. (Weber, p. 96).
  • Silent waiting for spirit – overcomes all impulsive and irrational behaviour (Weber, p. 96).
  • Deliberate weighing of courses of action and careful justification in terms of the individual conscience. (Weber, p. 97).
  • No connection with political powers so "the external result also was the penetration of life in the calling with these ascetic virtues." (Weber, p. 97).
  • Condemnation of education and "every form of possession beyond that indispensable to life" (Weber, p. 97). Antagonism to any form of aristocratic life (p. 98).
  • Role of conscience – honesty is best policy was important in ascetic. (p. 98)
  • Founded sects rather than churches (p. 99).

d. Common elements. At the end of chapter 4, Weber states that there were many disparated elements among these religious groups, but several common elements stand out to help create an ascetic Protestantism with effects on a capitalistic spirit.

  • A state of grace marks off the possessor from the degradation of the flesh and the world.
  • This state could not be ensured by magical sacraments, the relief of confession, or individual good works.
  • This needed proof in individual behaviour to supervise the person's own state of conduct and have asceticism.
  • It was necessary to have rational planning of the whole of one's life, in accordance with God's will, and this was required of everyone (not just saints). Christian ascetism led to freeing the world, now it went into the market place of life and undertook to penetrate daily routine.

In the conclusion to chapter 4, Weber summarizes by arguing:

The religious life of the saints, as distinguished from natural life, was – the most important point – no longer lived outside the world in monastic communities, but within the world and its institutions. This rationalization of conduct within this world, but for the sake of the world beyond, was the consequence of the calling of ascetic Protestantism. … Christian asceticism … strode into the market-place of life, slammed the door of the monastery behind it, and undertook to penetrate just that daily routine of life with its methodicalness, to fashion it into a life in the world, but neither of nor for this world" (Weber, pp. 100-101).

11. Puritanism

In the last chapter of The Protestant Ethic and the Spirit of Capitalism, Weber reviews the doctrines of the Puritans. In particular he reviews some of the arguments of Richard Baxter, a leading Puritan in England. Richard Baxter (1615-1691) was a nonconformist or dissenting clergyman in the Church of England who ultimately left that church. Weber notes that he became a Presbyterian and his writings are a compendium of Puritan ethics.

Puritanism was a movement of reform in the Church of England (Anglican/Episcopalean) in the sixteenth and sevententh century. They viewed the Church as too political and Catholic, arguing against bishops and state churches. They were Calvinist in doctrine, accepting predestination and demanded scriptural justification for all parts of public worship. Puritans were split into Presbyterians, who favoured a central church government, and Congregationalists, who looked on the church as autonomous congregations of believers, with direct connection to Jesus Christ. Puritans were persecuted and some left for the United States, with the first migration being on the Mayflower. Those who remained in England became politically powerful, with John Milton being a representative of their views. In New England, Puritanism became a powerful force with a merging of political and religious power. While Puritanism ultimately lost political force, ideas of self-reliance, frugality, industry, and energy, along with severe and unremitting discipline remained influential. The connection between these religious doctrines and the emergence of New England as a leader in economic affairs, eductional institutions, and democratic political forms is an important feature of the development of American society. (Most of this paragraph comes from the description in Columbia Encyclopedia, p. 2247).

For Baxter, "wealth as such is a great danger" and "is morally suspect" when compared with the "dominating importance of the Kingdom of God" (Weber, p. 103). These seem to be statements inconsistent with the capitalistic spirit, but Weber argues that these have to be more closely examined. Weber argues that "the real moral objection is to relaxation in the security of possession, the enjoyment of wealth with the consequence of idleness and the temptations of the flesh, above all the distraction from the pursuit of a religious life" (Weber, p. 104). For Baxter, individuals on earth must do the proper works to increase the glory of God.

Waste of time is a first principle and "hard, continuous bodily or mental labour" (Weber, p. 105) is important as ascetic technique and as a defence against other temptations. Weber notes that ascetic Protestantism has some similarities to monastic asceticism with respect to matters of sexuality, and is in some respects even more severe. With respect to work, this is required even for the wealthy and "the providential purpose of the division of labour is to be known by its fruits" (Weber, p. 107) Weber comments that in the view of the Puritan writers, "irregular work, which the ordinary labourer is often forced to accept, is often unavoidable, but always an unwelcome state of transition. A man without a calling thus lacks the systematic, methodical character which is ... demanded by worldly asceticism." (Weber, p. 107). For the Puritan God demands "rational labour in a calling." (Weber, p. 107), that is a methodical character and not merely acceptance of one’s lot in life (Weber, p. 108). That is, for Weber, the religious doctrines of Protestantism did not lead toward a passive existence, but an active one of finding a calling, applying oneself systematically in this, and "taking advantage of the opportunity" (Weber, p. 108) that presents itself.

Weber then connects this to an ethical argument for or justification of the division of labour which emerged and expanded as industrial capitalism developed. The profit-making of the businessman justified his activities, and the fixed calling the work of the worker in a highly developed division of labour. Weber notes that this was from "the God of the Old Testament, who rewards His people for their obedience in this life" (Weber, p. 109). Note though that Weber distinguishes the effect of Old Testamnet teachings – contrasting the speculative and adventurous capitalism of Jews from the rational organization of capital and labour for Puritans. (Weber, p. 111).

Weber discusses Puritan attitudes toward sporting activities, art, theatre, and fashion. Note Weber’s insightful comment

That powerful tendency toward uniformity of life, which to-day so immensely aids the capitalistic interest in the standardization of production, had its ideal foundations in the repudiation of all idolatry of the flesh. (Weber, p. 114).

While the trend toward standardization continues today, it takes a reverse direction with respect to clothing and fashion.

With respect to wealth, the attitude was one of responsibility for that wealth, and responsibility toward possessions, "for holding them undiminished for the glory of God and increasing them by restless effort." (Weber, p. 115). Consumption, especially of luxuries, was to be restricted. Thus the acquisition of wealth was not restricted, but the rational expansion of wealth was tolerated or encouraged, as willed by God. What was discouraged was the irrational use of wealth. Together these teachings acted to assist the accumulation of capital by encouraging the ascetic compulsion to save. The Puritan writers "set the clean and solid comfort of the middle-class home as an ideal" (Weber, p. 116).

p. 115 main paragraph quote summarizes argument to this point

and p. 116

Weber notes that the connection of the limitation of consumption with saving, acquisitive activity, and the productive investment of capital were all connected very strongly in New England and in Holland. This contrasted with the plantation owners who wished to live like feudal lords (Weber, p. 117).

In contrast to the wealthy, most religious denominations argued that "faithful labour, even at low wages … is highly pleasing to God" (Weber, p. 121). This helped "legalize the exploitation of this specific willingness to work, in that it also intepreted the employer’s busines activity as a calling" (Weber, p. 121). The calling thus included both the acquisitive activities of the businessman and the labour of the worker. English Calvinists opposed the alliance of Church, State, monopolists, and aristocracy. "Over against this they placed the individualistic motives of rational legal acquisition by virtue of one’s own ability and initiative" (Weber, p. 122). This assisted in the expansion of industries, even in the face of opposition from the state.

On p. 123, Weber makes a comment that may be of current relevance. He notes that while the Puritans wanted a way out of an earlier dominant order, the result of their activities has been to lead to machine production "which to-day determine the lives of all the individuals who are born into this mechanism … Perhaps it will so determine them until the last ton of fossilized coal is burnt." That is, Weber’s only way out of this rationalized economic system is through ecological crisis. Here he makes reference to the iron cage.

In conclusion he notes that victorious capitalism no longer needs a religious ascetic. Enlightenment ideas, perhaps promising, seem eclipsed and pursuit of wealth tends "to become associated with purely mundance passions" (Weber, p. 124).

12. Summary

Weber’s approach connects the emergence of some Protestant religions with the psychological changes necessary to allow for the development of the spirit of capitalism. The Protestant idea of a calling, with worldly asceticism is an independent force, one which was not created by the change in institutions and structures (e.g. money, trade, commerce, etc.) but emerged entirely separately as an unintended consequence of the Reformation. These new ways of thinking and acting undoubtedly played a role in changing the view of people who became capitalists and workers. How important this was as a factor in the development of capitalism, compared to the changes in the institutions and structures cannot really be determined. However, since Weber’s view of the inner motives for the capitalistic spirit are connected closely with the nature of capitalism, as Weber views it, these religious factors must have exercised considerable influence.

The influence of ideas in history, the method of ideal types, causal pluralism and probability, and the connection of the study of history and sociology can all be seen in an examination of The Protestant Ethic and the Spirit of Capitalism from the viewpoint of Weber’s methodology. In addition, his view concerning the rational nature of capitalism, and the factors important in developing this, can also be seen.

12.       Some Criticisms of Weber’s Approach

a.         Narrow concepts. The concepts used by Weber are very narrowly defined. Capitalism itself is a different concept than what Marx used, and the capitalistic spirit is a fairly limited concept. The notion of rationality seems to play a much greater role in Weber’s writings, to the extent that anything he regards as irrational is not capitalism. This defines away many of the characteristics of capitalism.

b.         Catholicism and capitalism. With respect to religion, some have argued that Catholicism, especially in the period before the Reformation, was not all that inhibiting toward capitalistic activity. As evidence, it can be noted that many of the early capitalist developments occurred in the Italian city states, and these were Catholic areas. In addition, many of the Protestant groups do not seem to fit Weber’s model. The Calvinists and Puritans are really the only two groups who fit the model closely, although the Methodists also fit the pattern to some extent. However, the other groups either do not fit, or their doctrines may be misinterpreted by Weber, e.g. the Anabaptists, with their more communistic views.

c.         Empirical evidence. Is Weber’s empirical evidence correct? For New England, parts of England and Scotland, Holland and Geneva, Weber may be in large parts correct. However, other areas of Catholic dominance also achieved considerable early capitalist successes, for example, parts of Germany, France, and Italy.

 

d.         Direction of causation. Which direction does the causal connection go? Weber continually asserts that the religious doctrines were separated from the economic aspects, but does not really disprove the Marxist view that the changes in religion occurred because of economic necessities. The new religions probably did develop on the basis of spiritual considerations only, but they did not remain spiritual only for very long. Luther, Calvin, the Puritans, and many others were heavily involved in political activities and pronouncements. The interests of the bourgeois class may have acted to help encourage the development of the Calvinist religious views and encouraged their widespread influence.

 

References

Adams, Bert N. and R. A. Sydie, Sociological Theory, Thousand Oaks, Pine Forge, 2001

Harris, William H. and Judith S. Levey, The New Columbia Encyclopedia, New York, Columbia University Press, 1975.

Giddens, Anthony, Capitalism and Modern Social Theory: An analysis of the writings of Marx, Durkheim and Max Weber, Cambridge, Cambridge University Press, 1971

Giddens, Anthony and David Held, Classes, Power, and Conflict: Classical and Contemporary DebatesBerkeley, University of California Press, 1982). HT675 C55 1982

Weber, Max, The Protestant Ethic and the Spirit of Capitalism, London, Routledge, 1992.

 

Last edited November 15, 2002

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Quote by Max Weber: “The Quaker ethic also holds that a man’s life i...” | Goodreads

Quote by Max Weber: “The Quaker ethic also holds that a man’s life i...” | Goodreads
Max Weber








“The Quaker ethic also holds that a man’s life in his calling is an exercise in ascetic virtue, 

a proof of his  state of grace through his conscientiousness, 

which is expressed in the care  and method with which he pursues his calling. ”


― Max Weber, The Protestant Ethic 
“퀘이커 교도 윤리는 또한 소명을 따르는 사람의 삶이 금욕적 덕을 실천하는 것이라고 주장하며, 
이는 그가 소명을 추구하는 보살핌과 방법으로 표현되는 그의 성실함을 통한 은총의 상태의 증거입니다. ” 

― 막스 베버, 프로테스탄트 윤리

Weber's First Reply to Karl Fischer, 1907: From the Archiv für Sozialwissenschaft und Sozialpolitik, vol. 25, pp. 243–49 | The Protestant Ethic Debate: Max Weber's Replies to His Critics, 1907-1910 | Liverpool Scholarship Online | Oxford Academic

Weber's First Reply to Karl Fischer, 1907: From the Archiv für Sozialwissenschaft und Sozialpolitik, vol. 25, pp. 243–49 | 
The Protestant Ethic Debate: Max Weber's Replies to His Critics, 1907-1910 | Liverpool Scholarship Online | Oxford Academic

2 Weber's First Reply to Karl Fischer, 1907: From the Archiv für Sozialwissenschaft und Sozialpolitik, vol. 25, pp. 243–49 Get access Arrow
https://doi.org/10.5949/liverpool/9780853239765.003.0004
 Pages 31–38
Published: May 2001
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Abstract
This chapter contains Weber's response to Fischer's review of The Protestant Ethic in 1907. 

Referred to as ‘his critic’, Weber refutes Fischer's arguments regarding ‘calling’ and his psychological explanation for the rise of a capitalist attitude. 
Per Weber, he affirms the contrasting view of Jacob Fugger and Benjamin Franklin in the concept of ‘the spirit’, in which Fischer claims that Weber viewed them as equal. 

Also, Weber contested on Fischer's claims that Weber believes that the Reformation created a capitalist spirit which was a factor to the concept of ‘the calling’.
In the psychological explanation, Weber argues that Fischer's theory of the emergence of the capitalist attitude for psychological reasons is flawed due to the historical realities that debunk it, and if the theories do fit, according to Weber, he simply does not care.

Keywords: calling, Jacob Fugger, Benjamin Franklin, the spirit, capitalist attitude, psychology
Subject Political Theory