{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"bd6aae02-10ad-4c93-8cfd-ed3ca405bfac","title":"Capitalism-and-Its-Critics-A-History-From-the","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9780374601096","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"bd6aae02-10ad-4c93-8cfd-ed3ca405bfac","id":"bd6aae02-10ad-4c93-8cfd-ed3ca405bfac","uuid":"bd6aae02-10ad-4c93-8cfd-ed3ca405bfac","title":"Capitalism-and-Its-Critics-A-History-From-the","normalized_title":"capitalismanditscriticsahistoryfromthe","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9780374601096","isbns":["9780374601096"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":681,"navigation_url":"https://workshop.closeclaw.top/ai/book/bd6aae02-10ad-4c93-8cfd-ed3ca405bfac","title_url":"https://workshop.closeclaw.top/ai/title/Capitalism-and-Its-Critics-A-History-From-the","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/bd6aae02-10ad-4c93-8cfd-ed3ca405bfac/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/bd6aae02-10ad-4c93-8cfd-ed3ca405bfac/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/bd6aae02-10ad-4c93-8cfd-ed3ca405bfac","page_url":"https://workshop.closeclaw.top/api/ai/books/bd6aae02-10ad-4c93-8cfd-ed3ca405bfac/page","search_url":"https://workshop.closeclaw.top/api/ai/books/bd6aae02-10ad-4c93-8cfd-ed3ca405bfac/search"},"page":{"printed_page":7,"pdf_page":108,"physical_index":108,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"f7b81161f21c8c83dea4ef0e0d02634f52184d8b8e8fc47f96c6af1985dc5b03"},"chapter":"CAPITALISM AND ITS CRITICS","content":"“One of the shabbiest Gospels ever preached on Earth”\n\nThomas Carlyle on Mammon and the Cash Nexus\n\nWilliam Thompson and Flora Tristan believed in progress. Even as they criticized a system that divided society into rival camps and denied workers the full product of their labors, they worked to create new forms of social organization that would allow humanity to take advantage of modern science and technology in order to build a more just world. But from the Lowlands of Scotland came a darker and more withering voice; a voice that portrayed industrial capitalism as a moral wasteland and excoriated laissezfaire economics but also expressed little faith in democratic or socialistic remedies; a voice that was deeply skeptical of mechanization, science, and many other aspects of modernity; a voice that venerated strongman autocrats and would be hailed as a forerunner of fascism. Yet this was also a voice that, in its own time, was hailed by Charles Dickens, Ralph Waldo Emerson, and many other prominent figures.\n\nThomas Carlyle was born in Ecclefechan, a village about twenty miles from the town of Dumfries, on December 4, 1795. His parents, a stonemason and a homemaker, were pious and God-fearing Presbyterians who read the Bible to their nine children daily and hoped that Thomas, their eldest son, would become a minister. Roaming the rolling countryside around Ecclefechan, Carlyle developed a love of nature that would stay with him for life. After attending a fee-paying local high school, he studied mathematics and moral philosophy at Edinburgh University, and spent a couple of years as a schoolteacher. At some point, he realized there was a problem with his parents’ plans for him: although he still believed in God, he had lost his faith in the Christian church.1 He returned to Edinburgh, where he studied German and became enamored with German literature, especially Goethe, who was another nature lover. He decided to become a writer. To make ends meet, he translated German books and wrote explanatory entries for an encyclopedia. In 1827—by which time he had married a fellow Scot, Jane Baillie Welsh—he published his first piece in the prestigious Edinburgh Review. Its subject was Johann Paul Friedrich Richter, a German romantic novelist.\n\n7","previous_page":null,"next_page":null}