William James's views of Emerson are considered in Stafford's essay and in another essay in the Cady-Budd collection, Frederic I. Carpenter's "William James and Emerson" (1939). See also F. O. Matthiessen, The James Family (1947). My reading of James rests on the Gifford Lectures of 1901-2, Varieties of Religious Experience (1902); The Principles of Psychology (1890); Pragmatism (1907); A Pluralistic Universe (1909); and the following essays, all of which are reprinted in John J. McDermott's collection The Writings of William James (1977): a review of Renan's Dialogues (1876); "The Dilemma of Determinism" (1884); "The Moral Philosopher and the Moral Life" (1891); "Is Life Worth Living?" (1895); "The Will to Believe" (1896); "On a Certain Blindness in Human Beings" (1899); and "What Makes a Life Significant" (1899). Ralph Barton Perry, The Thought and Character of William James (1935), is indispensable; it contains, along with other material quoted in the text, James's important exchange with Hobhouse. Clarence Karier's ham-handed interpretation of James appears in Scientists of the Mind: Intellectual Founders of Modern Psychology (1986). For Henry James, Sr., and the idea of the "fortunate fall," see Lewis, American Adam. Horace Bushnell criticized the "piety of conquest" in Christian Nurture (1847, 1861).

It would be impossible to list all the works that have sustained my long-standing interest in the turn-of-the-century cult of the "strenuous life." Those referred to or drawn on here include Oliver Wendell Holmes, "The Soldier's Faith" (1896), in Max Lerner's collection, The Mind and Faith of Justice Holmes (1943); James's criticism of Holmes's "set speech" in Perry, Thought and Character of William James; Theodore Roosevelt, "The Strenuous Life" (1899), in the National Edition of his Works, vol. 13 (1926), 319-31; Homer Lea, The Valor of Ignorance (1909); Hannah Arendt, The Origins of Totalitarianism (1958); Allen J. Greenberger, The British Image of India: A Study in the Literature of Imperialism (1969); Susanne Howe, Novels of Empire (1949); A. James Gregor, The Ideology of Fascism (1969); and George L. Mosse, "Fascism and the Intellectuals," in S. J. Woolf, ed., The Nature of Fascism (1968). James's essay "The Moral Equivalent of War" (1910) is reprinted in John J. McDermott, ed., The Writings of William James (1977). For Sorel's comments on James, see James H. Meisel, The Genesis of Georges Sorel (1951).

Studies of Sorel include, in addition to the one by Meisel, Irving Louis Horowitz, Radicalism and the Revolt against Reason: The Social Theories of Georges Sorel (1961); Jack J. Roth, The Cult of Violence: Sorel and the Sorelians (1980); Richard Humphrey, Georges Sorel: Prophet without Honor (1951); and Arthur L. Greil, Georges Sorel and the Sociology of Virtue (1981). None of these explore Sorel's debt either to the republican or to the prophetic traditions. See also the chapter on Sorel in H. Stuart Hughes, Consciousness and Society: The Reorientation of European Social Thought, 1890-1930 (1958); T. E. Hulme's essay "Reflections on Violence" (1916), in his Speculations (1924); Edward Shils's introduction to the translation of Reflections on Violence by Hulme

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