The New Thought Movement was an enormously popular late nineteenth-century spiritual movement led largely by and for women. Mary Baker Eddy's Christian Science is but one example of the fascinating range of these groups, which advocated a belief in mind over matter and espoused women's spiritual ability to purify the world. This work is the first to uncover the cultural imThe New Thought Movement was an enormously popular late nineteenth-century spiritual movement led largely by and for women. Mary Baker Eddy's Christian Science is but one example of the fascinating range of these groups, which advocated a belief in mind over matter and espoused women's spiritual ability to purify the world. This work is the first to uncover the cultural implications of New Thought, embedding it in the intellectual traditions of nineteenth-century America, and illuminating its connections with the self-help and New Age enthusiasms of our own fin-de-siècle.Beryl Satter examines New Thought in all its complexity, presenting along the way a captivating cast of characters. In lively and accessible prose, she introduces the people, the institutions, the texts, and the ideas that comprised the New Thought movement. This fascinating social and intellectual history explores the complex relationships among social reform, alternative religion, medicine, and psychology which persist to this day....
|Title||:||Each Mind a Kingdom: American Women, Sexual Purity, and the New Thought Movement, 1875-1920|
|Number of Pages||:||394 Pages|
|Status||:||Available For Download|
|Last checked||:||21 Minutes ago!|
Each Mind a Kingdom: American Women, Sexual Purity, and the New Thought Movement, 1875-1920 Reviews
Each Mind a Kingdom is an intellectual and cultural history in which Satter draws on primary and secondary sources in New Thought, Christian Science, and nineteenth and early-twentieth century United States history to examine how the meanings attached to mind, matter, self, and desire morph within New Thought in the context of social Darwinist debates about the “evolutionary progress” of the Anglo-Saxon race and “ideal” womanhood and manhood. Her methodology includes close readings of memoirs, articles, novels, and personal correspondence produced by prominent New Thought leaders. This is a critical intervention in the historiography in that Satter is challenging dominant accounts of New Thought as a “fundamentally economic” religious movement that helped Americans deal with the transition from producer capitalism to consumer capitalism at the turn of the twentieth century. These dominant accounts range from A. Whitney Griswold’s “New Thought: A Cult of Success” (1934) to more recent scholarship such as Gail Thain Parker’s Mind Cure in New England (1973), and they neglect the movement’s early years. In contrast, Satter focuses on the period 1870 to 1920 and argues on the basis of her analysis of this period’s concerns about “racialized, gendered selfhood” that changes in New Thought after the turn of the twentieth century are better understood as the ascendance of pro-desire attitudes that had been present from the beginning of the movement, rather than as an abrupt (and crassly motivated) shift from a healing to a prosperity-focused movement.
While I came to this book not particularly interested in nor knowledgeable about New Thought/Christian Science, Satter made the topic quite interesting, and succeeded in capturing the complexity of a wide-ranging movement while also situating it within the context of American fin-de-siécle culture. Her linkage of the movement with gender studies was particularly interesting, as were her suggestive readings of New Thought's broad impact on early 20th century mainstream American culture.
Very interesting read on the Christian Science movement and the New Thought Movement. Polar opposite thinking to today's feminist ideology. Created a very interesting discussion at my book club.