figure whose ideas do not have to be taken very seriously except as part of a "literary vision." Works in the first category include Bliss Perry, Thomas Carlyle: How to Know Him (1915); Emery Neff, Carlyle (1932); Charles Frederick Harrold, Carlyle and German Thought (1934) and "The Nature of Carlyle's Calvinism," Studies in Philology 33 (1936): 475-86; Eric Bentley, The Cult of the Superman (1944); and Holbrook Jackson, Dreamers of Dreams: The Rise and Fall of Nineteenth-Century Idealism (1948). Literary treatments include Albert J. LaValley, Carlyle and the Idea of the Modern (1968); A. Abbott Ikeler, Puritan Temper and Transcendental Faith: Carlyle's Literary Vision (1972); and Brian John, Supreme Fictions: Studies in the Work of William Blake, Thomas Carlyle, W. B. Yeats, and D. H. Lawrence (1974). Harold Bloom's general introduction to his Chelsea House series, Prophets of Sensibility: Precursors of Modern Cultural Thought, is one of the clearest and certainly the shortest statement in favor of a literary reading of Victorian "prophecy." Bloom's anthology Thomas Carlyle: Modern Critical Views (1986) contains Philip Rosenberg's interesting essay "A Whole World of Heroes." Useful essays can also be found in K. J. Fielding and Rodger L. Tarr, Carlyle Past and Present (1976). See also Carlisle Moore, "The Persistence of Carlyle's 'Everlasting Yea,' " Modern Philology 54 (1957): 187-96, and "Sartor Resartus and the Problem of Carlyle's 'Conversion,' " PMLA 70 (1957): 662‐ 8I. On Carlyle's relations with Emerson, see Kenneth Marc Harris, Carlyle and Emerson: Their Long Debate (1978).

My initial interest in Carlyle derived from Raymond Williams, Culture and Society. Williams's exchange with the editors of New Left Review appears in his Politics and Letters (1979). Kierkegaard's distinction between the aesthetic and ethical views of life comes from Either/Or (1843).

EDWARDS. For my purposes, Jonathan Edwards's most important works are The Nature of True Virtue (1755), The Great Christian Doctrine of Original Sin Defended (1757), The Personal Narrative of His Conversion (ca. 1739), "Christian Charity" (1758), and various sermons, especially "The Justice of God in the Damnation of Sinners" (1734). Jerrold E. Seigel's article on virtue can be found in the Dictionary of the History of Ideas, 4:476-86. In the hope of gaining a better understanding of Edwards, I have read (not always with complete agreement) Perry Miller's Jonathan Edwards (1949); Miller's essay comparing Edwards and Emerson in his Errand into the Wilderness (1964); Patricia J. Tracy's rather unsympathetic account of Edwards's ministry in Northampton, Jonathan Edwards, Pastor (1980); Sang Hyun Lee, The Philosophical Theology of Jonathan Edwards (1988); Robert W. Jenson, America's Theologian: A Recommendation of Jonathan Edwards (1988); and more generally, on the Puritan background of Edwards's thought, Robert Pope, The Half-Way Covenant (1969); David Leverenz, The Structure of Puritan Feeling (1980); John King, The Iron of Melancholy (1983); and Andrew Delbanco, The Puritan Ordeal (1989). Two older studies, Herbert W. Schneider, The Puritan Mind (1930), and Joseph Haroutunian, Piety versus Moralism: The Passing of the New England Theology (1932), analyze the misunderstanding of Edwards's ideas by his opponents and followers alike. Haroutunian's book remains unsurpassed; but it should be supplemented

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