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By Paul M. Rego

This publication examines the political considered Theodore Roosevelt, in particular his ceaseless hope and energy to reconcile America's individualistic culture with the extra collectivistic beliefs of his revolutionary brethren. Many students and lay-people alike forged Roosevelt as both 'conservative' or 'liberal,' yet his political concept defies so basic an interpretation; it was once extra nuanced and had a bigger function than mere ideology. a radical examine of Roosevelt's writings finds his conviction that the strategies of non-public autonomy and civic trouble weren't together unique. actually, Roosevelt argued that it used to be as the ideas of self-reliance and private freedom have been very important that it used to be occasionally important for the total group to exploit its collective power_and, often times, the associations of the government_to permit participants to do what they can no longer do on my own. furthermore, whereas Roosevelt recommended and used to be answerable for a good enlargement within the regulatory powers of the nationwide executive, he understood, unlike many different innovative reformers, that inspirational rhetoric and confident instance will be nearly as good as institutional reform and the strength of legislation in compelling contributors to help each other in a spirit of civic attachment. In his public writings, Roosevelt sought to form the yankee brain in ways in which he idea right. Even his writings on nature, searching, ranching, and army existence have been a part of his political suggestion in that they have been meant to coach americans concerning the significance of balancing these individualistic values which are fit and important to a society (discipline, own accountability, and a powerful paintings ethic) with such confident collectivistic values as an appreciation for mutual aid and a priority for the great of the neighborhood.

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Extra info for American Ideal: Theodore Roosevelt's Search for American Individualism

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18 These acts are more impressive given the large number of workers available in the 1850s, 1860s, and 1870s. This was a time of massive immigration, and the new arrivals were desperate for work. Stated crudely, Thee did not have to be so kind to his employees, for they were easily replaceable. Rather, he was dedicated to taking an interest and lending a helping hand. Thee’s generosity was not confined to his business. He also worked to build new mental asylums to reduce overcrowding and improve conditions at existing facilities, and actually took the time to visit insane asylums on Wards and Blackwell’s islands, often inviting various city officials to join him and see for themselves the horrible conditions of the patients living there.

51. Fine, Laissez Faire, 179–80. 52. Fine, Laissez Faire, 196–97. 53. Fine, Laissez Faire, 254–55. See also Lester Ward, Dynamic Sociology, vol. 1 (New York: D. Appleton and Company, 1883), 56–57. 54. Fine, Laissez Faire, 255. See also Ward, Dynamic Sociology, vol. 1, 28–30; Lester Ward, Outlines of Sociology (New York: The Macmillan Company, 1898), 179–82, 235; Lester Ward, The Psychic Factors of Civilization (Boston: Ginn and Company, 1893), 242–44; Lester Ward, “Mind as a Social Factor,” in Glimpses of the Cosmos, vol.

Believing that Christianity had become too effeminate, muscular Christians like Thee reinterpreted Jesus as a vigorous and energetic crusader for righteousness. Moreover, they believed that teaching young men to view their bodies as temples to the Lord was the best way to protect them from sexual temptation and self-indulgence. For men like Thee, physical fitness and courage were signs of a true Christian faith, and he taught Theodore that Jesus Christ was not the emaciated Christ found in so much religious art.

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