American Mind

Course No. 4880
Professor Allen C. Guelzo, Ph.D.
Princeton University
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Course No. 4880
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Course Overview

Americans pride themselves on being doers rather than thinkers. Ideas are naturally suspect to such a people. But ideas are at the root of what it means to be American, and today's habits of thought practiced by citizens throughout the United States are the lineal descendants of a powerful body of ideas that traces back to the first European settlers and that was enriched by later generations of American thinkers.

Behind this nation's diverse views on religion, education, social equality, democracy, and other vital issues is a long-running intellectual debate about the right ordering of the human, natural, and divine worlds.

In their own times such great thinkers as Jonathan Edwards, Thomas Jefferson, Abraham Lincoln, William James, Martin Luther King, Jr., and many others engaged in lively and often contentious debate that helped mold America's institutions and attitudes. Their approach was frequently honed by ideas from abroad—from Locke, Hume, Kant, Darwin, Marx, Freud, and Gandhi, among others.

This immensely stimulating conversation that made the U.S. what it is today is the subject of The American Mind, a series of 36 lectures that offers you a broad survey of American intellectual history.

Politics, Religion, Education, Philosophy

In this course you will delve deeply into the philosophical underpinnings of the nation, forged by the Puritans and the leaders of the American Revolution. You will also explore many other aspects of the elaborate structure that became modern America, tracing ideas in politics, religion, education, philosophy, psychology, anthropology, literature, social theory, and science—proving that Americans have a much richer intellectual tradition than generally imagined.

Your teacher is the distinguished historian Allen C. Guelzo, an unprecedented two-time winner of both the Lincoln Prize and the Abraham Lincoln Institute Prize for his successive books on Abraham Lincoln, one of America's most underrated but influential intellectuals.

The Washington Post noted themes in Professor Guelzo's work that are especially relevant to this course: "In his book on Lincoln as a man of ideas, Guelzo argues that Americans have failed to recognize what an intellectually vibrant country this was in the first half of the 19th century."

America: A Hotbed of Ideas

As it was in Lincoln's day, so it has been throughout U.S. history: America is an enduring hotbed of ideas. For example:

  • The Transcendentalists: In 1834, Ralph Waldo Emerson moved to Concord, Massachusetts, where he began work on the brief book that would become his manifesto, Nature. With its publication, Kantian epistemology and romantic sensibility arrived in America with a bang. Emerson's later lecture entitled "The Transcendentalist"provided a name for this influential new movement.
  • Pragmatism: William James codified a characteristically American philosophy in his book Pragmatism: A New Name For Some Old Ways of Thinking. The term came from Kant, and the concept grew out of a short-lived philosophical club that James had attended in Cambridge, Massachusetts, in the early 1870s. The club included Chauncey Wright, Oliver Wendell Holmes, and a bafflingly eccentric mathematician-turned-philosopher named Charles Sanders Peirce.
  • Conservatism: The origin of a distinctively American brand of conservatism is linked to the arrival of émigré European intellectuals after World War II. These thinkers found allies among former American communists, who had turned away from socialism; traditionalist Roman Catholics; and Southern agrarians.

An Entirely Different Map of the American Mind

Professor Guelzo's goal in this course is to lay out an entirely different map of the American mind from that taught in traditional presentations of American intellectual history. The usual approach underrates the Puritan contributions, marginalizes 18th-century theologian Jonathan Edwards, embellishes the influence of Benjamin Franklin, oversimplifies pragmatism, and slights the rich contributions of a wide range of 20th-century thinkers.

In these 36 lectures, Dr. Guelzo remedies these shortcomings by covering the large stretches of intellectual territory that are ignored in the traditional survey. You begin with the Puritans, exploring their participation in a larger, transatlantic realm of philosophical work. Next you study Jonathan Edwards as the creative fusion of two seemingly opposed trends: the spiritual revival of the Great Awakening and the passion for reason sparked by the Enlightenment.

After examining the intellectual currents underlying the American Revolution, you focus on the backlash against Enlightenment values that spawned American Romanticism. Then you study the surprising diversity of American pragmatism and discover that it cannot account for such 20th-century intellectual developments as the Old Left, the New Left, and Neo-Conservatism.

Throughout the course, Dr. Guelzo stresses the persistence of six fundamental themes that developed as the nation matured. These are at the center of our lives today and will doubtless be the principal preoccupations of American minds for a long time to come:

  • Intellect versus will: From the Puritans to Lincoln to the behaviorist B. F. Skinner, no question has shown up more often in American culture than the struggle between intellect and will—whether it is more important to think or to act.
  • The persistence of religion: Religious ideas have defied every prediction of their demise and have remained a living part of American intellectual life.
  • Religion versus the Enlightenment: From the colonial era until today, religion and the Enlightenment have formed the two souls of the American consciousness.
  • The power of liberal capitalism: American history has been marked by the struggle between liberty and power; a contest exemplified by the liberal capitalism of Alexander Hamilton and Abraham Lincoln matched against the agrarian populism of Thomas Jefferson and Andrew Jackson.
  • Pragmatism: In the post-Civil War decades, American thinking made a dramatic shift away from traditional philosophical and social thinking toward pragmatism and secularism.
  • The rise to world power: America's ascent to world power through two world wars has created entirely new dilemmas and responsibilities for the nation and its thinkers.

An Intellectual Feast

One of the fascinating aspects of this course is that you trace the origin and evolution of America's colleges, which have served as a battleground of ideas, sometimes in an almost literal sense. In 1732, a leader of the Great Awakening held a bonfire of doctrinally suspect books at Yale College, expressing the hope that "the Authors of those Books, those of them that are dead, are roasting in the Flames of Hell…."

Many of the adherents of the Great Awakening turned their backs on America's venerable Puritan colleges, Harvard and Yale, to found alternative institutions such as Princeton, Rhode Island College (which became Brown), Queen's College (which became Rutgers), and Dartmouth. Two others, the future University of Pennsylvania and Columbia College, also bore the imprint of the Awakening.

A century later, higher education's religious calling was all but forgotten as American colleges embraced the secular mission of providing human capital to industry in the aftermath of the Civil War. And in the 1950s and '60s, the pendulum swung back to a more communal orientation under the influence of the radical New Left.

You will also learn about books that left their stamp on American intellectual life, such as Jonathan Edwards's Freedom of the Will in the 1700s, Frances Wayland's Elements of Political Economy and William James's Principles of Psychology in the 1800s, W. E. B. Du Bois's The Souls of Black Folk and Henry Adams's The Education of Henry Adams in the early 20th century, along with works by Franz Boas, Margaret Mead, B. F. Skinner, Reinhold Niebuhr, Leo Strauss, and others in more recent times.

Professor Guelzo has laid out an intellectual feast made up almost entirely of homegrown American ingredients, with a dash of inspiration from abroad. You will find an abundance of food for thought, and after the first helping, you will definitely be back for more.

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36 lectures
 |  Average 30 minutes each
  • 1
    The Intellectual Geography of America
    Is there an American mind? The view of Americans as doers rather than thinkers has been reinforced by the way American intellectual history is traditionally taught. However, this approach is suspect because it ignores large parts of the national debate over ideas. x
  • 2
    The Technology of Puritan Thinking
    As colonizers, the Puritans brought with them a vibrant intellectual life, born partly of the Calvinist Reformation and partly of medieval scholasticism. But they also brought with them unresolved problems over the intellect and the will. x
  • 3
    The Enlightenment in America
    The Enlightenment made its first beachheads in America in the colonial colleges, beginning at Harvard and including the College of William and Mary, the Academy of Philadelphia, and Yale. The attraction of Enlightenment thinking was both intellectual and cultural. x
  • 4
    Jonathan Edwards and the Great Awakening
    Jonathan Edwards was influenced by the immaterialism of British philosopher Bishop George Berkeley, using that philosophical base to criticize compromisers among the ranks of New England Puritanism. Ultimately, immaterialism became linked to Edwards's role in the spiritual revival known as the Great Awakening. x
  • 5
    The Colonial Colleges
    The Great Awakening was a major force in establishing new colleges in colonial America, as angry Awakeners turned their backs on institutions such as Yale and Harvard and founded alternative colleges. But these colleges were quickly absorbed into the intellectual life of the Enlightenment. x
  • 6
    Republican Fundamentals
    As the American colonies prospered, the British government took steps to regulate that prosperity. The colonies resented this intrusion and found in the classical liberalism of English Whig political theorists a ready explanation for the legitimacy of their own governments. x
  • 7
    Nature’s God and the American Revolution
    Long in gestation, the ideas that made the American Revolution trace back to the Enlightenment resistance to authority, the colonists' religious radicalism, and the example of the English Whigs. All that was needed to set off revolt was the British government's attempt to override the colonies' own assemblies. x
  • 8
    Deism, Science, and Revolution
    If America was the darling of the Enlightenment, then the Enlightenment's favorite location in America was Philadelphia, thanks to its extraordinary collection of thinkers and institutions, and to its commitment to reconciling science and religion in the spirit of Scottish "common sense" philosophy. x
  • 9
    Hamilton and His Money
    Only when America's Whigs had a republic on their hands did they realize that there was no agreement on what shape a republic should take—whether it should follow the example of Jefferson and classical republicanism or the commercial liberal republicanism of Alexander Hamilton. x
  • 10
    Jefferson and His Debts
    Jefferson is revered as the author of the Declaration of Independence and a paragon of reason. However, his experience of debt drove him to romanticize the glories of independent farming and promote policies that broke the old revolutionary coalition into Federalist and Democratic-Republican parties. x
  • 11
    The Edwardseans—From Hopkins to Finney
    The Revolution was a disappointment to religious leaders who hoped to ride its victories to new levels of moral and cultural authority. But the disciples of Jonathan Edwards soon learned how to restart the energies of revival and reverse the fall of the republic into Enlightenment secularism. x
  • 12
    The Moral Philosophers
    Scottish "common sense" philosophy became a vehicle by which religious thinkers reintroduced religious morality into public life by cloaking it in "natural law." These moral philosophers would have enjoyed even greater influence had they not failed to solve the knottiest of American problems in public ethics: slavery. x
  • 13
    Whigs and Democrats
    Although Republican political theory deplored political parties, both Jefferson and Hamilton emerged as the heads of parties in the 1790s. Jefferson's Democratic-Republicans dominated Hamilton's Federalists, but the Jeffersonians themselves split in the 1830s, spawning the Whigs, led by Henry Clay. x
  • 14
    American Romanticism
    The Enlightenment's glorification of reason eventually fostered a backlash in the form of Romanticism. The influence of religious revivalism and the distaste for democratic politics combined to breed an American Romanticism, with New England Transcendentalism as its most talented manifestation. x
  • 15
    Faith and Reason at Princeton
    The challenge offered to religion by Enlightenment reason was never as stark as it seemed. Many Enlightenment figures continued to experiment in religion, and many religious thinkers assimilated the principles of reason into more persuasive forms of belief, notably at the Princeton Theological Seminary. x
  • 16
    Romanticism in Mercersburg
    American Romanticism often manifested itself as a rebellion against past authority. However, some conservative forms of Romanticism embraced the past and glorified tradition and history as a different way of questioning the supremacy of reason. x
  • 17
    Slaveholders and Abolitionists
    The use of slave labor was the one blot on the record of American liberty, made all the more disgraceful by the way it defined slaves as chattel property. Most embarrassing of all, slavery was attacked not on the basis of Enlightenment reason but by radical religious Romantics. x
  • 18
    Lincoln and Liberal Democracy
    Lincoln's election as president finally delivered the nation's political initiative into the hands of an opponent of slavery. The ensuing Civil War allowed him both to destroy slavery and to install the Whig economic and political agenda as the reigning American ideology. x
  • 19
    The Failure of the Genteel Elite
    Despite its success at preserving the Union, the Civil War and the corruption that followed in its wake disillusioned many American thinkers with religious orthodoxy and democratic society. The postwar decades became the "Gilded Age," dominated by corporate models of organization and cynical social critics. x
  • 20
    Darwin in America
    Published in 1859, Darwin's Origin of Species had a delayed impact in America because of the Civil War. But in the postwar decades, Darwin's ideas undermined support of a public role for religion and spawned social philosophies that lauded unrestrained economic competition. x
  • 21
    Liberalism and the Social Gospel
    Evolution posed a moral problem to thinkers who embraced a Darwinian account of human origins but shrank from applying the logic of natural selection to human society. The result was a struggle to accommodate religion to Darwinism, which flowered into religious liberalism and the Social Gospel. x
  • 22
    The Agony of William James
    No family in America followed an intellectual path as tortured as that of William James, whose own life was a struggle to reconcile Darwin, materialism, and science with religion. It was only in pragmatism that James found room for hope and peace of mind. x
  • 23
    Josiah Royce—The Idealist Dissenter
    If pragmatism suited James as a replacement for absolutes, it left Josiah Royce unsatisfied. Royce represents both the last serious effort by an American philosopher to build a workable notion of idealism, as well as the last American philosopher to command an important public audience for philosophy. x
  • 24
    John Dewey and Social Pragmatism
    Influenced by the postwar battles of capital and labor, John Dewey translated James's pragmatism into an optimistic but morally relativistic social policy, in which social democracy rather than the assuagement of personal doubt was the ultimate objective. x
  • 25
    Socialism in America
    The postwar wave of corporate industrial organization was met by an opposing wave of working-class resistance, and that resistance was frequently attracted by the promise of socialism. Socialism as an ideology, however, had few takers in America. x
  • 26
    Populists, Progressives, and War
    In the 1880s, widespread grievances of farmers crystallized in the Populist Movement, while the most important reform ideology among the middle class was Progressivism, where the main concern was not about redistribution or revolution but about efficiency. x
  • 27
    Decade of the Disenchanted
    The idealism with which Woodrow Wilson led America into World War I and the disappointments that followed produced a deeply jaded rejection of all idealisms, moral and political. The great voices of the 1920s were its skeptics, cynics, and mockers. x
  • 28
    The Social Science Revolution
    The idea that human societies could be reduced to scientific analysis was another byproduct of the Enlightenment, which saw no reason why the discovery of physical law should not be matched by the discovery of social law. x
  • 29
    The New South versus the New Negro
    The post-Civil War South was torn between a romantic attachment to the "Lost Cause" myth and submission to the industrial system of the victorious North. Two backward-looking trends that emerged were the New Agrarians of the 1930s and the Jim Crow legislation imposed on American blacks. x
  • 30
    FDR and the Intellectuals
    The Great Depression traumatized the American psyche and, with the election of Franklin Roosevelt, brought about a dramatic realignment of American political life. The Depression also turned American intellectuals decisively against industrial capitalism and even drove many to embrace Communism. x
  • 31
    Science under the Cloud
    The development of the atomic bomb was both a tremendous public achievement for American scientists and the origin of a serious moral dilemma—all the more so since the culture of American science was built around the conviction that moral dilemmas were unscientific. x
  • 32
    Ironic Judgments
    Considered the greatest American theologian of his day, Reinhold Niebuhr exposed the facile underpinnings of liberal optimism. His skepticism came mixed with an urgency to separate ethics from perfectionism so that it could function in the real-world struggle against totalitarianism. x
  • 33
    Mass Culture and Mass Consumption
    The rise of totalitarian regimes in Europe in the 1930s propelled a wave of intellectual immigration to America. But many émigrés were shocked by the grip of commercial culture on American thinking. The American response in the 1950s was to glorify mass culture and turn it into an art form, pop art. x
  • 34
    Integration and Separation
    The persistence of segregation left black intellectuals looking for radical solutions. It was a mainstream religious figure, Martin Luther King, Jr., who guided the black struggle for civil rights back onto the path of integration into American society and culture. x
  • 35
    The Rebellion of the Privileged
    World War II was a triumph over fascism, but not necessarily in favor of liberal democracy. The Vietnam War radicalized both American intellectuals and a new generation of college students into a New Left—a movement that eventually wilted in the face of government hostility and public indifference. x
  • 36
    The Neo-Conservatives
    Erected by émigré intellectuals after World War II, American conservatism was a composite movement, combining elements of religious dissent and secular liberalism. It also offered a viable intellectual alternative for Americans who remained fundamentally loyal to the liberalism of the Founders. x

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Your professor

Allen C. Guelzo

About Your Professor

Allen C. Guelzo, Ph.D.
Princeton University
Dr. Allen C. Guelzo is the Senior Research Scholar in the Council of the Humanities and Director of the Initiative on Politics and Statesmanship in the James Madison Program at Princeton University. He holds an M.A. and a Ph.D. in History from the University of Pennsylvania. Among garnering other honors, he has received the Medal of Honor from the Daughters of the American Revolution. He is a member of the National Council on...
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American Mind is rated 4.2 out of 5 by 88.
Rated 2 out of 5 by from Questionable Interpretations of Several Thinkers Having learned a lot from Prof. Guelzo's lectures on American history, I purchased this hoping to learn a few things about my own field (my grad. work was in American Philosophy). Unfortunately, the course was shallow, opinionated and worst of all, filled with mistakes as far as some of the key philosophers are concerned. Since others have complained already about the sarcastic, opinionated delivery and lack of depth in many lectures, I will add only a few examples of significant mistakes and poor interpretations of such celebrated thinkers as Emerson, William James, John Dewey and Josiah Royce. (Since Guelzo wrote a dissertation on Jonathan Edwards, and earned a Master of Divinity Degree, I defer to his expertise in the lectures on Puritans and early religious thinkers generally). >> Introducing Emerson's philosophy, Kant's critical philosophy is briefly described as the origin of Emerson's Transcendentalism. But basic terms are used incorrectly. Guelzo says, "At best, descriptions of external reality were purely phenomenal. But in the *noumenal,* an understanding of the thing-in-itself existed. (p. 42 course guide). The whole basis for the Kantian system is to insist that there CANNOT be any "understanding of the thing-in-itself" (i.e. the true metaphysical nature of the world independent of our limited human experience and understanding). Emerson actually rejects the Kantian thesis that we have no direct experience of the world as it really is in itself. It is basic to Emerson that our experience of reality penetrates directly to the innermost nature of reality in mystical fashion. Nor does Emerson "displace" reason in order to reach a true understanding of humanity and nature, as Guelzo states (p. 43). He merely states that too many philosophers have expected *every valid experience of the world* to be capable of rational explanation (he's thinking about the hyperrationalism of the Enlightenment period). In point of fact, there are many reliable experiences and actions that we rely on all the time but which we cannot explain in terms of logic. How exactly do we balance on a bike? Is there a precise explanation? How do we judge character? There's' a limit to the application of logic and rationality, and Emerson asks us to "trust ourselves"-- our time tested hunches, intuitions, and ineffable experiences (such as those we feel in nature or meditation, among others). Emerson's influence was deeply felt in James, Nietzsche, and many 20th century thinkers. He deserves more than a shallow and flawed explication followed by a dismissal ("Emerson and the Transcendentalists were Romantic lightweights," Guelzo states-- p. 6 guidebook). >>In lecture 22, William James' Pragmatism is presented with palpable derision... and, again, incorrectly. According to Guelzo, "A belief [for James] could be justified by whether it had “cash value”—that is, by whether it could be converted into useful, practical conduct. If one’s temperament was best satisfied by way of believing, then achieving that satisfaction was justification enough.James’s was an application of Peirce’s pragmatism to personal, subjective dilemmas, contrary to Peirce’s belief that pragmatism was a description of what was happening in the universe." I can't get into Peirce, whose work is also described incorrectly here. But this misinterpretation of Jamesian pragmatism is common among students, but pays little attention to the careful stipulations of James' arguments. One cannot "justify" their beliefs just on the basis of finding them "useful" or "satisfactory." One must rely on the preponderance of evidence when evaluating beliefs for truth value. However, there are tim situations in which we must adopt a belief in order to function even though we do not have conclusive evidence one way or another. For example, we do not know whether or not a particular disease will be cured in the future. Some viruses have never been cured yet, and we have no evidence that they will OR will not be cured in the near or even distant future. If I am a doctor working on one such disease, then I might well be justified in *believing* that my research team will find a cure for the disease. If I choose to believe that we will not find a cure, or if I choose to remain agnostic on the matter, I may not have the motivation and confidence that makes the discovery of a cure more likely. Some beliefs have this self-fulfilling property. It's just one example. Most beliefs do not have the kind of existential urgency (James calls them "momentous" ) or serious potential consequences that this one does. One may well critique James here, but there's much more going on than a blank check to endorse any old belief that you find "personally useful or satisfactory" with or without evidence! That's a major mis-reading of a classic book. I could go on listing misreadings of Dewey, Royce and others, but I've gone on long enough. These are complex philosophical issues that I'm already simplifying to make the point that the instructor has truly oversimplified and misrepresented them-- often in order to reject them as badly constructed positions out of hand. All I can say is that if you don't want to mis-learn some basic American philosophy, you should avoid this course. It probably has accurate material on Prof. Guelzo's area of expertise (early American political and religious thought). But when he discusses philosophers of the 19th and 20th century the results are sloppy and unreliable, and the delivery is on the smug side, as he belittles several of the figures covered. I do not recommend this course. I do however recommend his fine lectures on early American history in the US History Overview course and his little course on Abraham Lincoln (on whom he has published). I hope the Teaching Co. gets a more qualified prof. to present American Intellectual History in the future! 2 1/2 Stars.
Date published: 2020-08-01
Rated 5 out of 5 by from very good instructor I like Professor Guelzo's clarity of speech, the individual lectures are organized well and after each one I find myself pondering the points that are raised by the personalities he uses in the lectures; some of the people he brings into the lectures I never heard of before and will probably forget their names by the time I finish this review; overall, I came away from the course appreciating the different philosophical views that moved our country.
Date published: 2020-07-24
Rated 3 out of 5 by from Content is excellent, but professor's delivery can be sarcastic and snide at times.
Date published: 2020-06-25
Rated 5 out of 5 by from The thoughts that shaped our country This would have been a much different course had it been taught by a philosopher, focusing only on the thoughts of other American philosophers. Prof. Guelzo, as a historian with a background in religious studies, enriches this survey with thoughts from theologians, writers, politicians, statesmen, and others who shaped our country’s development. He discusses how American perspectives and beliefs evolved from the days of the Puritans to the present, blending historical events with the writings of great Americans. As in his other series, the Prof shows his skill as a storyteller, not just a dry talking head. His style is engaging and easy to follow. (I took the audio version which I felt was sufficient.) I recommend this course to anyone who wants to look behind mere dates, battles, and names of presidents, to discover the underlying ideas that have driven our history.
Date published: 2020-01-16
Rated 5 out of 5 by from Excellent Material and Presentation I have a much better understanding of the thinking and events that shaped our Country's national character. The instructor is superb.
Date published: 2019-10-26
Rated 4 out of 5 by from A journey through the history of American ideas Dr. Allen C. Guelzo is a lecturer par excellence who guides you through the history of American ideas. Beginning with the Puritans and the Enlightenment, Dr. Guelzo effortlessly explains the dynamic of religion and reason as it manifested itself during various ages of American history. Although the instructor is extremely knowledgeable and adept, some of the discussions of theology and philosophy will be daunting to those with no prior knowledge. My favorite lectures were the ones surrounding the era of the American founding and the post-WWII political environment.
Date published: 2019-04-09
Rated 5 out of 5 by from A great course I have listened to this course twice. The lecturer has an inviting manner and is easy listening--not always the case with The Great Courses. Highly informative: I have found a fresh perspective on numerous topics I was already somewhat familiar with. The more I listen to these lectures, the more impressed I am with their plan, and the choices the lecturer has made. Some have complained about the theological bent, or about a failure to deal sufficiently with some twentieth-century developments. I have no complaints on either score: a good case is made for the prevalence of religious categories through the nineteenth century, and enough is said about contemporary developments to justify calling the course complete. It is, after all, an introduction.
Date published: 2019-01-10
Rated 5 out of 5 by from A Tour de Force I'd give this 4-1/2 stars or more, so rounded up to 5 stars. As Guelzo points out, any topic this broad cannot cover everything in 18 hours, and he opts to leave out some complete, though important, topics. If he leaves out yours, you may be disappointed. He knows his subject extraordinarily well. He does not bow to political correctness, which debases so much of current academia these days. Disappointments were minor to me. Nothing I recall on the Virginia statues or religious freedom, whether because he thought them unimportant or because he is an avid Jefferson basher. Political causes and consequences of the War of 1812 are covered, but he tosses in a couple of sentences about its military operations, which I think many historians might disagree with, though they have nothing to do with the topic of the course. Similarly antebellum, the reasons for the Missouri Compromise are there, but he mangles its content, which is unimportant to the course. Similarly he seems to rearrange the geography of California. The more modern topic of mass communication and television in modern American thinking is fine, but he tosses in a sentence about television technology. My greatest disappointment - he has a wonderful dry wit, which he shows all too infrequently. It would liven so topics up a good deal, but I can only wish. The DVD video adds almost nothing to the course, except I learn more and retain more if I'm watching rather than listening. Good news, no Mac notebook on the lectern with the Apple logo center stage for 18 hours. And then there is a wide variety of neckties parading from his collection. Enjoy this course, while expecting to disagree with Guelzo at as many places as you have previously inflexible views.
Date published: 2018-11-06
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