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George Washington & George Marshall ~ The Imaginative Conservative

George Washington & George Marshall ~ The Imaginative Conservative

What George Washington and George Marshall should say to us has to do most of all with the moral claims of the advantage of obligation. Academics would ably fulfill their calling in the event that they convey to their college students their conviction that civil society is greatest understood and entered into as a partnership in each advantage, linking those that live, those that have died, and people but to be born…

Having discovered to regulate his private wishes and to sublimate his passions for the sake of upper ends, George Washington got here to personify, if not all that we have to find out about statecraft in a republic, then at the very least a few of its salient options, particularly a number of key character traits. The most essential of those qualities have been virtually as countercultural in his time as they’re in ours.

To quote a serious instance, Washington’s republican flip led him to apply an ethical behavior that was unnatural to his private structure: endurance. He discovered to attend for the correct second, to persevere by way of adversity, and to yield authority to others gracefully.[1]

These virtues that Washington embodied, and his precedent-setting actions in different areas, collectively present us with a heuristic gadget: a rule of thumb whose utility for statesmen just isn’t restricted to circumstances inside an eighteenth-century republic. Many authors have analyzed Washington’s virtues, however surprisingly few have tried to explain his energy to have an effect on the lives of different leaders. This omission is a pity, as a result of we will study a lot about his significance as exemplar by analyzing the consequences of his affect.

Though subsequent American army commanders paid far more consideration to the aggressive techniques and methods of Napoleon Bonaparte and his marshals than to the largely defensive strikes of George Washington, they nonetheless revered Washington as the perfect of accountable management in a republic.[2]

Dwight D. Eisenhower, for instance, recalled that, as a younger man, he “found absorbing” the army campaigns of Frederick the Nice, Napoleon, and Gustavus Adolphus—however, he wrote, “Washington was my hero.” Of Washington’s exploits at Princeton, at Trenton, and particularly at Valley Forge, “I never tired of reading.” He retrojected his creativeness to the time of the Continental Military and thus “conceived… a violent hatred of [the Irish-French brigadier general Thomas] Conway and his cabal.” The younger Ike “could not imagine anyone so stupid and so unpatriotic” as to want, as Conway did, to see Washington faraway from command of the American forces.

Eisenhower discovered most, nevertheless, from “the beauty of his character.” Washington’s “stamina,” his “patience in adversity,” and “his indomitable courage, daring, and capacity for self-sacrifice” compelled Ike’s admiration. And “while the cherry tree story may be… legend, his Farewell Address, his counsels to his countrymen,” and “his speech at Newburgh to the rebellious officers of his Army” contained “the human qualities I frankly idolized.”[3]

James Collins asserts not solely that Eisenhower’s boss, Common George C. Marshall, was “a faithful follower of the Washington tradition” but in addition that Marshall supplies among the best examples of his predecessor’s legacy of affect.[4]  Few educated observers would dispute this.

Certainly, in George Marshall we see Washington’s affect in full. The resemblance has typically been remarked upon. When Marshall acquired an honorary diploma from Harvard College on June 5, 1947—the event of his speech saying the European Restoration Program—the quotation for his honorary doctorate described him as “a soldier and statesman whose ability and character brook only one comparison in the history of the nation.”[5]

Much more than most U.S. Military commanders, Marshall had an extended and abiding fascination with George Washington. Weak in most of his faculty topics, the younger Marshall a lot most popular to play sports activities or to hitch his father and shoot grouse or fish for trout. Though an detached scholar within the classroom, he beloved to learn historical past and biography; he was impressed by George Washington, Benjamin Franklin, Stonewall Jackson, and Robert E. Lee. When he was sixteen, he sought admission to the Virginia Army Institute.

The reference to George Washington was particularly hanging. It started by happenstance of delivery in southwestern Pennsylvania. Born and raised in Uniontown, which comprised three,500 souls, George C. Marshall Jr. lived solely eleven miles from the remnants of Fort Necessity and 9 miles from the grave of British common Edward Braddock. Writes the principal Marshall biographer, Forrest Pogue: “History in Uniontown lay all around him—the liveliest sort to stir a boy’s imagination.”[6] The households on this locale, Marshall recalled in 1957, “went back to the days of Washington and his farm was nearby.”[7]

Previous homesteads might be visited in Uniontown, which was based in 1776 and is on the historic Nationwide Street. However as Pogue factors out, most enjoyable for younger George “were the sites and reminders of war.”[8] Marshall remembered that “when they were building the National Road through, they dug up [Braddock’s] grave and identified it by the brass buttons and skeleton.” Then “they reinterred him close by in a very picturesque little plot.” Marshall recalled that he and his associates “would go out in that vicinity to picnic.” There they might sit on the flat board prime of a white fence: “lots of my early courtship efforts were made sitting on that fence on a moonlight night after” a picnic supper.[9]

The retired Basic Marshall reminded his biographer that at Fort Necessity, in July of 1754, Colonel George Washington “had to surrender his force… when he was outnumbered by the French and Indians. That has now been built up into quite an impressive fort. But in my day there was just a slight ridge in the field.” Marshall’s father confirmed it to him when he was “about seven years old.”[10] George Catlett Marshall Sr. informed his boy the entire story of the battle, describing the sequence of occasions intimately. By these means, Pogue writes, the son “saw again the Indians fighting from behind trees ringing the bowl of the meadow, and traced the remains of the earth entrenchments from which Washington’s men had fought.”[11]

Two current biographers of Marshall—Debi and Irwin Unger—pay attention to these details and confer with the importance of their topic’s formative interval of “the special mystique of George Washington.” Even on the finish of his life, these chroniclers observe, when Marshall was answering Forrest Pogue’s questions, he “seemed almost obsessed with Washington and his early military exploits.” They discover it “not surprising that as he evolved into an adult George would borrow the attributes of his childhood hero and make them his own.” Immediately from George Washington, he “learned much of what manhood meant, or should mean.”

The Ungers cite “one telling instance of imitation”: Marshall’s love of horseback driving, his common type of train. This “almost compulsive attachment to riding” was possible “inspired by his great predecessor.” They usually hear a last echo: on the finish of his life, understanding that Washington had rejected a state funeral filled with pomp and circumstance, Marshall issued the identical directions for his personal rites.[12]

It’s straightforward to magnify these perceived connections and to mistake coincidence for trigger and impact. For instance, emotional restraint and a sure aloofness might merely have been the pure demeanor of each males or the masks of command that every selected to maintain in place, with out Marshall’s having copied Washington’s austere method. And clearly two individuals independently of each other may be formed by the identical authority. For each Washington and Marshall, low church Episcopalianism was to a point an affect: the E-book of Widespread Prayer, with its rhythms of contrition and repentance, thanksgiving and renewal; and the Anglican custom’s marked emphasis on the conscience and the desire, stressing gradual progress in ethical excellence, together with the virtues of religion, humility, gratitude, braveness, and perseverance.[13]

Whereas it’s potential to decorate the small print of Washington’s affect on Marshall, it’s important to not overlook the plain influence via the years of Washington’s character and deeds. To quote an important instance, each Washington and Marshall really grasped the which means and price of the civil-military relationship in a republic. Like virtually all American commanders, Marshall took critically Washington’s deference to elected officers and the U.S. Structure.

In his respect for the civil authority, Washington benefited from his legislative expertise. His background in each army and civil affairs gave him a superior understanding of the issues and correct roles of soldier and statesman. His acceptance of civil authority in the course of the Struggle of Independence each examined and proved his loyalty to the behavior of endurance. Equally, what Marshall acquired from George Washington’s instance was strengthened by the teachings he drew from his years as senior teacher with the Illinois Nationwide Guard (1933–36).

The civil-military relationship within the American republic was classically represented in Washington’s resignation as commander in chief on the finish of the Warfare of Independence. This act of republican advantage, whose energy was paradoxically rooted in self-denial, is an instance of endurance as relinquishment: the voluntary handing over of authority. This well-known deed discovered its reverberation in Basic Marshall’s affected person refusal in 1943 to push himself ahead and inform President Franklin D. Roosevelt that he yearned to be appointed commander of the invasion drive that might take Europe again from the Nazis.

Not self-assertion however self-abnegation in service of a very good trigger was the lesson that Marshall took from Washington’s devotion to obligation. After the Revolution, the commander of the Continental Military sought solely to retire to Mount Vernon, there to take pleasure in his property “under his own vine and fig tree.”[14] However his management talents and his manifest trustworthiness, demonstrated in his refusal to hunt a crown, made him everybody’s first selection to go the brand new federal authorities. Washington really didn’t need the job. He “had seen fit,” Joseph Ellis writes, “to apprise all who inquired that he was permanently embedded beneath his vines and fig tree at Mount Vernon and had no intention to budge.”[15]

The solely purpose that Washington agreed to develop into the primary president was his overwhelming sense of obligation. “In effect,” Ellis writes, “once he stepped back onto the public stage in Philadelphia, he had committed himself, and there was now no way he could avoid leading the launch.” That was Alexander Hamilton’s argument at any price, to which Washington might solely reply that he was overwhelmed by “a kind of gloom.” Accepting the presidency “would be attended,” he stated, “with more diffidence and reluctance than ever I experienced before in my life.” He was not being coy. Ellis feedback: “No president in American history wanted to be president less than Washington.”[16]

His reluctance anticipates Marshall’s repeated efforts within the postwar interval—a time for him of slowly declining vitality of physique and thoughts—to surrender the calls for of excessive workplace and to let another person take up the burden. In 1945 he tried to retire to his residence in Leesburg, Virginia, Dodona Manor, which had as soon as belonged to George Washington’s grandnephew. There Marshall sought well-earned relaxation beneath his personal vine and fig tree—or fairly, as historian Don Higginbotham has revised the phrase to accord with Marshall’s distinctive pursuits in flora, “with his beloved roses and tomato plants.”[17]

Earlier than he had been residence for one full day of retirement, nevertheless, the phone rang; President Truman was on the road. Would he be prepared to undertake a particular mission to China? “Yes, Mr. President.” Marshall stated nothing to his spouse, Katherine, who was taking a nap upstairs. Upon awakening, she discovered about her husband’s new task when she heard it introduced on the radio. “I could not bear to tell you until you had had your rest,” he informed her. His spouse, studies historian Mark Stoler, was “bitterly disappointed.” To Common Douglas MacArthur, Marshall lamented: “My retirement was of rather short duration.[18]

After returning from his frustrating year in China, Marshall became secretary of state. His efforts helped Truman to prevail upon a Republican-controlled Congress to pass the bill that launched the European Recovery Program, which everyone except the secretary called the Marshall Plan. Like George Washington, he was trusted because he put duty to country above any personal reward, and people knew it.

For George Marshall, the excellences of George Washington were inseparable from the man. Indeed, for anyone who seeks knowledge of the substance of leadership, specific virtues embedded in all the complexities of a real life nobly lived, rather than abstract precepts by themselves, will ignite the imagination, instruct the mind, and strengthen resolve.

This simple fact of heuristics is one on which cognitive psychologist, philosopher, and preacher can all agree. This—engagement with the best in history, including exemplars of statecraft, rather than with theoretical reason on its own—is also a bedrock principle of conservative thought and one of its signal contributions to a proper understanding of shared life in community.

The nostrums of the moment may represent the most progressive ideas and a great leap forward from the outmoded dogmas of the past, as well as from the terrible injustices of the present. But good sense bids us take care. Prudence unfashionably urges respect for tradition, even daring to suggest that our republic’s Founders may warrant, if not reverence, then at least a second look. In this way practical wisdom, rooted in the concrete particulars of lived experience, can serve as ballast on the moral and political journey to a better future, lest we find ourselves cast up on shimmering shores more plague-ridden than the lands we left.

As Edmund Burke made clear, the social contract—if we must speak of contracts at all—is not for citizens to concoct going only by the deductions of abstract reason and to consent to while thinking only of themselves today, indifferent to forebears and future generations. Our larger “connexions,” to make use of his phrase, are essential.

A loyal Whig, Burke couldn’t ignore the theme of contract with which his get together was intently recognized. However he might rework its which means—doing so in a means that was not rhetorical sleight of hand however principled and heartfelt: “Society is indeed a contract,” he acknowledged. However the state shouldn’t be a partnership settlement like a contract in civil regulation, reminiscent of an individual may subscribe to within the “trade of pepper and coffee, calico or tobacco.” The greatest type of contract is just not a short lived expedient.

Relatively, Burke believed, a sound social contract must be seen with “reverence” as “a partnership” in information, in artwork, and “in every virtue.” It isn’t an settlement made solely by and for events now dwelling, however moderately a relationship “between those who are living, those who are dead, and those who are to be born.” Thus it spans the centuries. And “each contract of each particular state is but a clause in the great primæval contract of eternal society, linking the lower with the higher natures, connecting the visible and invisible world.”[19]

Via what one among his most astute commentators, Iain Hampsher-Monk, calls his “transfiguration of contract,” Burke managed to explain civil society not on Hobbesian strains because the potential product of an settlement based mostly on a (misplaced) confidence in purpose however as a partnership organically, even to some extent mysteriously, rooted in custom. Thus Burke’s redefinition of contract, Hampsher-Monk notes, “retains—indeed sublimates—its ideological power while draining it of its radical potential: a contract involving the dead and unborn could hardly be renegotiated.” Burke understood that our social and particularly our political establishments “cannot,” in Hampshire-Monk’s phrases,

be the product of any particular person’s calculation or perception…. Establishments and tendencies can’t be created at will. If we’re lucky sufficient to have them (because the English have been), we should always cherish them. Since we don’t fairly understand how they’re shaped, we can’t recreate them as soon as misplaced.[20]

Burke questioned the adequacy of cause alone as a foundation of excellent conduct by most individuals more often than not. He requested: “What would become of the world if the practice of all moral duties, and the foundations of society, rested upon their having their reasons made clear and demonstrative to every individual?”[21] But when cause alone can’t create the absolute best society, what can? “Time,” he affirmed, “is required to produce that union of minds which alone can produce all the good we aim at. Our patience will achieve more than our force.”[22]

A affected person and prudent citizenry, subsequently, will safeguard historical past and custom, favor hard-won details to rationalistic beliefs, nurture establishments which have proved their value as faculties of braveness and compassion, and prize people who exemplify the civic virtues. On the similar time, whereas supporting worthwhile reform, sensible leaders will stay mistrustful of the passions of the second and of mental vanity, particularly any tendency to make an absolute of principle—for they know the place that may lead.

If we grant the knowledge on this Burkean counsel, then we can be desperate to esteem the witness of Washington, for right here we discover in compelling element what conservatives treasure: the embrace of habits of self-control, a resolute dedication to duties and allegiances. If we start on that street, nevertheless, we might be chagrined to find that, at the least within the case of George Washington, present developments don’t favor restoration of the reminiscence of this Founder as a mannequin for future generations. The man whom Main Basic Henry (Mild-Horse Harry) Lee referred to as “first in war” and “first in peace” is not “first in the hearts of his countrymen.”[23]

James C. Rees, a former government director of Mount Vernon, wrote not way back about George Washington’s “fade from prominence.” Individuals acknowledge his image on foreign money and in newspaper ads, however in current many years his standing as “a genuine hero and effective role model” has declined dramatically. When pollsters ask odd People to rank the presidents, Washington “typically drops to seventh or eighth place.” Younger individuals know little about his achievements, and “65 percent of college seniors don’t know who commanded the American forces at Yorktown.”

What induced this variation in renown to happen? “Why,” Rees asks, “are Americans losing touch with the true essence of George Washington?” There are no less than three causes, he believes: First, public faculties not stress Washington’s significance. His portrait is absent from classroom partitions, and historical past textbooks dedicate as little as 10 % of the protection to Washington that they included half a century in the past.

Second, George Washington’s birthday “has all but vanished”; and if the legislators who substituted Presidents’ Day for it believed that “meaningful discussions” of “presidential leadership” would happen in consequence, then “they were wildly off target.” Contemplate what has been misplaced: Rees studies that senior residents “frequently tell me about the George Washington’s Birthday parades they viewed as children and the school assemblies that featured skits about Washington’s honesty and goodness. Washington was a unifying figure for American families, not just the nation as a whole.”

Third, the attraction of historical past as a topic has dwindled. Within the 1960s, 1.three million individuals visited Mount Vernon yearly. Forty years later, annual attendance had fallen to lower than three-quarters of that quantity. Different historic websites, resembling Williamsburg and Monticello, fared even worse.[24]

George Washington’s decline in well-liked appreciation is particularly poignant as a result of Mild-Horse Harry Lee’s encomium contained no exaggerations—unusually so for a funeral oration. As biographer Joseph Ellis has said, the three parts of Lee’s formulation precisely limned Washington’s exceptional achievements: “leading the Continental army to victory against the odds and thereby winning American independence”; then securing the outcomes of this endeavor “by overseeing the establishment of a new nation-state during its most fragile… stage of development”; and, lastly, offering no less than the looks of unity by “embodying that elusive and still latent thing called ‘the American people.’ ”[25]

One other Washington biographer, Peter R. Henriques, underscores this final level, citing overwhelming “objective evidence for asserting that George Washington deserves the premier position among all American statesmen.” His chief cause for this evaluation is the truth that in a century by which “Americans… were a divided and fractious people,” Washington “was the one man who united all hearts.” The chief whose “record of accomplishment” stays “unchallenged” was “truly America’s ‘Indispensable Man.’ ” With out his “great skill as a unifier and without his charisma and national vision, the United States of America would not exist today as a single independent nation. It is a record of leadership without parallel in American history.”[26]

Regrettably, not all historians concur with Ellis and Henriques that George Washington deserves this premier rating amongst statesmen. Gordon S. Wooden, a outstanding historian who does agree with this constructive appraisal, has additionally noticed what James Rees mentioned: Washington’s decline in fashionable esteem. “A recent poll asking who was America’s greatest president showed that only 6 percent of those polled named Washington,” Wooden writes. “He was ranked seventh among presidents. Young people in particular did not know much about Washington.”

Wooden feedback that in style polls “are probably silly things.” A extra critical concern for him as a historian of the founding is that in recent times revisionist students have gone past the essential—however respectful—evaluation of such historians because the extremely influential Charles Beard to supply work that quantities to “academic vilification”: “Historians’ defaming of these elite white males seems much more widespread than it used to be. Sometimes this criticism has taken the form of historians’ purposely ignoring the politics and the achievements of the founders altogether, as if what they did was not all that important.”

Educational historians over the previous forty years have shifted their focus away from political management to the race, class, and gender of bizarre individuals within the early republic. However once they do write about leaders, together with the Founders, Wooden finds that “present-day criticism of them is much more devastating than that of the past.”

Current historians don’t share Beard’s respect for the Founders. They don’t search merely to scrape away the barnacles of fantasy and expose the all-too-human, flesh-and-blood males beneath. Fairly, “some of these critical historians want to dehumanize, not humanize, the founders.” And a few historians at present, Wooden factors out, don’t consider that the Founders did something very nicely: the Revolution did not free the slaves, to offer full political equality to ladies, to grant citizenship to American Indians, or to foster circumstances resulting in financial equality.

Then Wooden makes a bigger level. In the long run, he says, “because our present-day culture has lost a great deal of its former respect for absolute values and timeless truths, we have a harder time believing that the eighteenth-century founders have anything important or transcendent to say to us in the twenty-first century.”[27]

What Washington and Marshall should say to us has to do most of all with the moral claims of the advantage of obligation. In accordance with Immanuel Kant’s definition, obligation is invariably an unnatural advantage; we aren’t naturally desperate to carry out it. We feature it out for no purpose aside from the truth that enterprise its duties is the suitable factor to do. Our obligation is a categorical crucial, an unconditional demand. Definitely it felt like that to Washington and Marshall on these events once they would have most popular to retire fairly than to serve in one other taxing workplace.

Having a robust sense of obligation is a advantage. It goes with sure professions, such because the army, particularly. Like all of the virtues, it can’t be seen in isolation; obligation to nation shouldn’t be carried out if we might thereby be collaborating in an awesome evil, resembling genocide. Obligation is subservient to and have to be assessed in mild of our allegiances. Which signifies that our religion—what we belief in for true which means and lasting worth—determines our loyalties and therefore our duties.

For each Washington and Marshall, their place of birth warranted their allegiance. This bond obtained—to paraphrase Abraham Lincoln in his eulogy for Henry Clay—partly as a result of the USA was their nation however principally as a result of it was a free nation. Though removed from very best, it possessed the ethical and materials assets to advance in human liberty, rights, and prosperity.[28] Their nation was not the last word object of their religion, however, underneath God, it was worthy of their unstinting service and sacrifice. A current essayist signifies what’s at stake if this service is prevented: “duty… is the civic virtue par excellence.” Subsequently “its dereliction… is fatal to [the] republic.”[29]

Why the advantage of obligation has develop into retro is a subject greatest thought-about on one other day. For numerous causes, our society’s virtues have shifted. Notably for the younger, prudence and chastity are out; progress, authenticity, and well being are in.[30] Hope, nevertheless, is a advantage essentially held shut by all generations. And anybody who has had the great fortune to spend a day or two interviewing candidates for the varied U.S. army academies can be unwilling to color, a lot much less criticize, with too broad a brush.

Within the citation above about dereliction, “duty” and “civic virtue” are phrases that academics would wish to take time to unpack for college kids. Instructors can be sensible to start this course of not with abstractions or concept however with concrete examples from historical past, together with leaders—George Washington and George C. Marshall foremost amongst them—whose lives have been marked by the persistence of obligation. And academics would ably fulfill their calling in the event that they convey their conviction that civil society is greatest understood and entered into as a partnership in each advantage, linking those that live, those that have died, and people but to be born.

Republished with gracious permission from Trendy Age (Vol. 60, No. four)

The Imaginative Conservative applies the precept of appreciation to the dialogue of tradition and politics—we strategy dialogue with magnanimity somewhat than with mere civility. Will you assist us stay a refreshing oasis within the more and more contentious area of recent discourse? Please contemplate donating now. 

Notes:

[1] David Hein, “George Washington and the Patience of Power,” Trendy Age 57, no. four (Fall 2015): 35–43.

[2] Russell F. Weigley, “American Strategy: A Call for a Critical Strategic History,” in Reconsiderations on the Revolutionary Warfare: Chosen Essays, ed. Don Higginbotham (Westport, CT: Greenwood, 1978), 33; Don Higginbotham, George Washington and the American Army Custom, Mercer College Lamar Memorial Lectures, no. 27 (Athens: College of Georgia Press, 1985), 110.

[3] Dwight D. Eisenhower, At Ease: Tales I Inform to Pals (Backyard Metropolis, NY: Doubleday, 1967), 40–41.

[4] James L. Collins Jr., “George Washington: Statesman and Strategist,” unpublished paper (1983), quoted in Higginbotham, George Washington and the American Army Custom, 115.

[5] Quoted in Forrest C. Pogue, George C. Marshall: Statesman, 1945–1959 (New York: Viking, 1987), 212.

[6] Forrest C. Pogue, George C. Marshall: The Schooling of a Basic, 1880–1939 (New York: Viking, 1963), 22.

[7] Larry I. Bland, ed., George C. Marshall: Interviews and Reminiscences for Forrest C. Pogue, rev. ed. (Lexington, VA: George C. Marshall Analysis Basis, 1991), 29.

[8] Pogue, George C. Marshall: The Schooling of a Common, 22.

[9] Bland, George C. Marshall: Interviews and Reminiscences, 29.

[10] Ibid.

[11] Pogue, George C. Marshall: The Schooling of a Basic, 22.

[12] Debi Unger and Irwin Unger, with Stanley Hirshson, George Marshall: A Biography (New York: Harper, 2014), four, 485.

[13] See David Hein, “In War for Peace: General George C. Marshall’s Core Convictions and Ethical Leadership,” Touchstone 26, no. 2 (March 2013): 41–48, and Mary V. Thompson, “In the Hands of a Good Providence”: Faith within the Lifetime of George Washington (Charlottesville: College of Virginia Press, 2008), chaps. 2–6.

[14] Washington’s favourite biblical phrase, from 1 Kings four:25 and Micah four:four.

[15] Joseph J. Ellis, The Quartet: Orchestrating the Second American Revolution, 1783–1789 (New York: Knopf, 2015), 196.

[16] Ibid., 197.

[17] Higginbotham, George Washington and the American Army Custom, 107.

[18] Mark A. Stoler, George C. Marshall: Soldier-Statesman of the American Century (New York: Twayne, 1989), 145. Marshall quotations on this paragraph are additionally from this web page in Stoler.

[19] Edmund Burke, Reflections on the Revolution in France (1790), ed. Frank M. Turner (New Haven: Yale College Press, 2003), 82.

[20] Iain Hampsher-Monk, “Reflections on the Revolution in France,” in The Cambridge Companion to Edmund Burke, ed. David Dwan and Christopher J. Insole (Cambridge: Cambridge College Press, 2012), 202, 203.

[21] Edmund Burke, A Vindication of Pure Society, in Conservatism: An Anthology of Social and Political Thought from David Hume to the Current, ed. Jerry Z. Muller (Princeton, NJ: Princeton College Press, 1997), 68, and Muller’s feedback, 68 n. 11.

[22] Burke, Reflections on the Revolution in France, 143.

[23] Henry Lee, Funeral Oration on the Demise of Common Washington (Boston, 1800), 14.

[24] James C. Rees, with Stephen Spignesi, George Washington’s Management Classes: What the Father of Our Nation Can Train Us About Efficient Management and Character (Hoboken, NJ: John Wiley, 2007), xi–xiv.

[25] Joseph J. Ellis, His Excellency: George Washington (New York: Classic, 2004), 270.

[26] Peter R. Henriques, Sensible Visionary: A Portrait of George Washington (Charlottesville: College of Virginia Press, 2006), ix–x.

[27] Gordon S. Wooden, Revolutionary Characters: What Made the Founders Totally different (New York: Penguin, 2006), four–9.

[28] Abraham Lincoln, Eulogy on Henry Clay at Springfield, Illinois, July 6, 1852, in Speeches and Writings, 1832–1858, ed. Don E. Fehrenbacher (New York: Library of America, 1989), 264.

[29] Daniel Johnson, “The Dereliction of Duty,” The New Criterion 34, no. 5 (January 2016): 24.

[30] Jonathan V. Final, “Introduction: On Virtues, Past and Present,” in The Seven Lethal Virtues, ed. Jonathan V. Final (West Conshohocken, PA: Templeton, 2014 ), 7–9.

Editor’s notice: The featured picture combines a photograph of George Marshall throughout World Conflict Two, courtesy of Wikipedia and a portrait of George Washington (1772) by Charles Willson Peale, courtesy of Wikimedia Commons.

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