ica: Henry George, Edward Bellamy, Henry Demarest Lloyd and the Adversary Tradition (1983), along with Thomas's own strictures on George's "ahistorical obsession with cataclysm." My disagreement with Thomas's position on this point should not obscure my indebtedness to this useful book. Roosevelt's review of Brooks Adams's Law of Civilization and Decay was published in Forum 22 (1896): 575-89. The opposition to America's war against Spain and to the acquisition of the Philippines was the subject of my bachelor's thesis, "Imperialism and the Independents" (Harvard, 1954). The quotations are taken from George S. Boutwell, Republic or Empire? (1900), and Moorfield Storey, "Is It Right?" (1900)—ephemeral writings preserved in Widener Library's splendid collection of anti-imperialist speeches and pamphlets. Robert L. Beisner, Twelve against Empire: The Anti-Imperialists, 1898-1900 (1968), should be consulted for further details, along with William B. Hixson, Moorfield Storey and the Abolitionist Tradition (1972).

In addition to the works mentioned in the text, these inform my interpretation of "inconspicuous consumption": Albion B. Small, Adam Smith and Modern Sociology (1907); Rexford G. Tugwell, The Industrial Discipline and the Governmental Arts (1933); and Kallen, Decline and Rise of the Consumer. For Henry George's understanding of the "prevailing belief' in progress, see Progress and Poverty (1879); and for the statement about "managed capitalism," Guy Alchon, The Invisible Hand of Planning: Capitalism, Social Science, and the State in the 1920s (1985). My discussion of Keynes rests on the biographies by Roy Harrod (1951), Charles H. Hession (1984), and Robert Skidelsky (1983), and on Robert L. Heilbroner, The Worldly Philosophers: The Lives, Times, and Ideas of the Great Economic Thinkers (1953). On Earnest Elmo Catkins and the advertising industry, see Jeffrey L. Meikle, Twentieth-Century Limited : Industrial Design in America (1979), and Roland Marchand, Advertising the American Dream (1985).

George Orwell's analysis of fascism's emotional appeal comes from a 1940 essay on Mein Kampf, reprinted in the second volume of The Collected Essays, Journalism and Letters of George Orwell, ed. Sonia Orwell and Ian Angus (1968). Mumford's attack on the "sleek progressive mind" appears in his Faith for Living (1940); see also his vigorous polemic in the New Republic, 29 April 1940, 568-73, "The Corruption of Liberalism." On the importance of Christianity for slaves in the South, see Eugene D. Genovese, Roll, Jordan, Roll: The World the Slaves Made (1974). In The Warriors: Reflections on Men in Battle (1959), J. Glenn Gray has a brief passage that distinguishes between optimism and hope: "If optimism and pessimism have become increasingly irrelevant in our terrible dilemma [brought about by the ever-growing destructiveness of human technology], there is great reason nonetheless to practice the ancient virtue of hope. Though generally neglected in recent centuries, when optimism about progress was the rule, hope is that quality of character and virtue of mind which is directed toward the future in trust rather than in confidence."

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