By Susannah Ural

Acclaimed Civil conflict historian Susannah Ural brings a different and clean perception into the conflict, delving into the historic files, specifically the untapped assets of the Gilder Lehrmann Institute. Her consummate narrative attracts jointly those assorted own memories to create a textured, particular portrait of a country at warfare with itself. This exact exam of the Civil struggle seems to be on the determined battles and the broader studies wrought by way of the horrors of the clash via excerpts from letters and diaries of squaddies at the frontlines, commanders at the eve of conflict, frightened households at domestic, usual and recognized women and men and slave and unfastened. those first-hand debts invite readers to put aside assumptions and know about the divisions and variety of critiques on each side of the competition.

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Additional info for Don't Hurry Me Down to Hades: The Civil War in the Words of Those Who Lived It

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39 No part of American thinking, Bailyn suggests—not the widespread belief in a ministerial conspiracy, not the hostile and vicious indictments of individuals, not the fear of corruption and the hope for regeneration, not any of the violent seemingly absurd distortions and falsifications of what we now believe to be true, in short, none of the frenzied rhetoric—can be safely ignored by the historian seeking to understand the causes of the Revolution. Bailyn’s study, however, represents something other than a more com­ plete and uncorrupted version of the common idealist interpretations of the Revolution.

By concentrating on the immediate events of the decade leading up to independence, the historians of the 1950s have necessarily fled from the economic and social determinism of the Progressive his­ torians. And by emphasizing the consistency and devotion with which Americans held their constitutional beliefs, they have once again focused on what seems to be the extraordinary intellectuality of the American Revolution and hence its uniqueness among Western revolutions. This interpretation, which, as Jack P.

Our intellectual life is made up of struggles over getting people to accept different meanings of our experiences—in effect, trying to change Introduction | 17 the culture. The stakes are always high because actions that we cannot make meaningful—cannot conceive of, rationalize, legitimate, or per­ suade other people to accept—we in some sense cannot undertake. What is permissible culturally affects what is permissible socially or politically, so that although ideas may not be the motives for behavior (underly­ ing interests and passions are the real motives), ideas do affect and limit behavior.

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