French Enlightenment (1948); Robert Nisbet, History of the Idea of Progress (1980); and J. H. Plumb, Crisis in the Humanities (1964). Barry Commoner's argument against the " 'limits of growth' approach" comes from the New Yorker, 15 June 1987, 46-71.

Hans Blumenberg advances a modified version of the "secularization thesis" in The Legitimacy of the Modern Age (1983). See also John Baillie, The Belief in Progress (1950); Karl Löwith, Meaning in History (1949); Reinhold Niebuhr, The Nature and Destiny of Man (1943); and H. Richard Niebuhr, The Kingdom of God in America (1937).

My discussion of providence and fortune, grace and virtue, begins—as any such discussion must now begin—with J. G. A. Pocock's seminal work, The Machiavellian Moment: Florentine Political Thought and the Atlantic Republican Tradition (1975), which has given rise to a vast literature of commentary, imitation, denunciation, and rebuttal. It is impossible to write about the republican tradition without weighing the issues raised in this controversy, but I will cite specific items, as the need arises, only insofar as they have entered directly into my own argument. On Machiavelli, see also Hanna Fenichel Pitkin, Fortune Is a Woman: Genderand Politics in the Thought of Niccolò Machiavelli (1984). On the historical imagination, see J. H. Plumb, The Death of the Past (1970). On the common element in the Christian and classical views of history, see Löwith, Meaning in History. On Rousseau, see Michael Ignatieff, The Needs of Strangers (1984).

Ignatieff's book also contributed to my analysis of the rehabilitation of desire in eighteenth-century political economy and, together with Thomas A. Horne's helpful little study The Social Thought of Bernard Mandeville (1978), sent me to Adam Smith's Wealth of Nations (1776) and, even more important, to his Theory of Moral Sentiments (1759). The most useful recent study of Smith is Donald Winch, Adam Smith's Politics (1978). Thomas Macaulay's observations about the march of progress are quoted in Horace Kallen, The Decline and Rise of the Consumer (1936). David Hume's misgivings about immediate gratification appear in An Inquiry concerning the Principles of Morals (1751); see also David Miller, "Hume and Possessive Individualism," History of Political Thought I (1980): 261-78.

Along with more familiar sources like Tocqueville's Democracy in America (1835, I840), the following are quoted in my analysis of the domestication of desire: Horace Mann's speech to the Friends of Education, 1850, quoted in Fredrika Bremer, Homes of the New World (1853); Theodore Parker, "A Letter on Slavery" (1847), in James K. Hosmer's collection of Parker's antislavery writings, The Slave Power (1916); Thomas Hopkins Gallaudet, "Family and School Discipline," American Annals of Education 7 (1837): 451-54, 510-14, 550-54; Massachusetts Bureau of Labor Statistics, Report (1870); Elizabeth Cady Stanton, Susan B. Anthony, and Matilda Joslyn Gage, eds., History of Woman Suffrage (1887) I:277-82 (Parker's rationale for woman suffrage, Howe's view of woman as "mother of the race"); and William A. Alcott, The Young Woman's Guide to Excellence (1840). This part of my argument distills thirty years' work on nineteenth-century ideas of domestic life, the history of feminism, and related subjects.

Shaw's tribute to Henry George appears in John L. Thomas, Alternative Amer

-535-