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This volume argues that Jack London's Martin Eden and Henry Adams' The Education of Henry Adams are two of the first works in American literature to embody the motif of existentialism. The development of the existential dilemma in each work will be supported through references to earlier European existentialist writers, with Nietzsche as a focal point. The 19th century fin de siècle was a time of tremendous change, both materially and philosophically. The dawn of the last century was a time of great wealth and imperialistic expansion for Western civilization, but also a time in which the seeds were sown for later military conflict; the enormity of which the world had never witnessed before. From the vantage point of the post-World War years, the materialism of the fin de siècle was a decorative façade that concealed from view the underlying reality of the human abyss. The outbreak of the First World War changed all of that, and the two works examined here anticipated that change. Henry James described the underlying reality of the fin de siècle when he remarked: "To have to take it all now for what the treacherous years were all the while making for and meaning is too tragic for any words." Henry Adams and Jack London mirror this sentiment in their respective works by depicting the philosophical turbulence of the 19th century fin de siècle.
Existentialist Thought in African American Literature Before 1940 is the first collection of its kind to break new ground in arguing that long before its classification by Jean-Paul Sartre, African American literature embodied existentialist thought. To make its case, this daring book dissects eight notable texts: Frederick Douglass’s Narrative of the Life of Frederick Douglass (1845) and My Bondage and My Freedom (1855), Sojourner Truth’s Ain’t I A Woman (1861), Harriet Jacobs’s Incidents in the Life of A Slave Girl (1861), Sutton E. Griggs’s Imperium in Imperio (1899), James Weldon Johnson’s Autobiography of an Ex-Colored Man (1912), and Nella Larsen’s Quicksand (1928) and Passing (1929). It explores and addresses a wide range of complex philosophical concepts such as: authenticity, potentiality-for-authentic living, bad faith, and existentialism from the Christian point of view. The use of interdisciplinary studies such as gender studies, queer studies, Christian ethics, mixed-race studies, and existentialism, allows the authors within this book to lend unique perspectives in examining selected African American literary works.
"As Cotkin shows, not only did Americans readily take to existentialism, but they were already heirs to a rich tradition of thinkers - from Jonathan Edwards and Herman Melville to Emily Dickinson and William James - who had wrestled with the problems of existence and the contingency of the world long before Sartre and his colleagues. After introducing the concept of an American existential tradition, Cotkin examines how formal existentialism first arrived in America in the 1930s through discussion of Kierkegaard and the early vogue among New York intellectuals for the works of Sartre, Beauvoir, and Camus.