As has happened before, I have, by writing too quickly,
failed to explain myself adequately. The phrase “American exceptionalism”
refers to a theory that was widely held for a long time by academic American
historians and still plays a central role in the public mythology of this
country. The theory is this: European countries – England, France, Germany,
Italy, Spain, Portugal, and so on – all have long legal, political, and
economic traditions and institutions grounded in the feudal period, traditions
of hereditary land ownership, ecclesiastical courts, special rights for the
nobility, various forms of unfree labor such as serfdom, and so forth. The
histories of these countries reach back to a time that is shrouded in myth and
obscurity. These traditions, according to this view, have weighed heavily on
these countries in their modern form, leaving structural and cultural marks that
it is impossible to obliterate.
By contrast, so the theory of American exceptionalism goes,
America was brought into existence in a virgin land without the burden of
hereditary land ownership, traditional legal restrictions, ecclesiastical
rights, and the like. For that reason, the theory goes on, American history has
been an exception to the generalizations that historians have formulated on the
basis of their cross national studies of the various nations of Europe. Hence
American Exceptionalism. Indeed, this theory goes on, America is the only
nation founded on an idea, the Idea of Freedom. Hence American
history can correctly be viewed as the slow, painful, but inexorable
fulfillment and realization of this founding Idea.
France has its Revolution, England has its Magna Carta, but
the histories of France and England reach back beyond those defining moments
and permanently shape and (or so it is obviously thought) corrupt their nature
as nations. Only America is the pure embodiment of an idea toward the fulfillment ofwhich its
history majestically moves.
In the second chapter of my book Autobiography of an Ex-White
Man I showed at length the way in which this Myth of American Exceptionalism
found its way into the leading college American history textbooks of the middle
and later 20th-century and then in the third chapter I told the real
story of America as I had learned it from my colleagues in the Afro-American
Studies Department at the University of Massachusetts.
This is what I was alluding to in my all too brief remarks
in my previous post. My apologies for not having been more clear.