American exceptionalism

American exceptionalism is one of three related ideas. The first is that the history of the United States is inherently different from those of other nations.[2] In this view, American exceptionalism stems from its emergence from the American Revolution, thereby becoming what political scientist Seymour Martin Lipset called "the first new nation"[3] and developing a uniquely American ideology, "Americanism", based on liberty, equality before the law, individual responsibility, republicanism, representative democracy and laissez-faire economics. This ideology itself is often referred to as "American exceptionalism."[4] Second is the idea that the US has a unique mission to transform the world. As Abraham Lincoln stated in the Gettysburg address (1863), Americans have a duty to ensure, "government of the people, by the people, for the people, shall not perish from the earth." Third is the sense that the United States' history and mission give it a superiority over other nations.

The theory of the exceptionalism of the U.S. has developed over time and can be traced to many sources. French political scientist and historian Alexis de Tocqueville was the first writer to describe the country as "exceptional" in 1831 and 1840.[5] The actual phrase "American exceptionalism" was originally coined by Soviet leader Joseph Stalin in 1929 as a critique of a revisionist faction of American communists who argued that the American political climate was unique, making it an 'exception' to certain elements of Marxist theory.[6] U.S. president Ronald Reagan is often credited with having crystallized this ideology in recent decades.[6] Political scientist Eldon Eisenach argues in the twenty-first century American exceptionalism has come under attack from the postmodern left as a reactionary myth: "The absence of a shared purposes ratified in the larger sphere of liberal-progressive public policy....beginning with the assumption of American exceptionalism as a reactionary myth."[7]


The exact term "American exceptionalism" was occasionally used in the 19th century. In his The Yale Book of Quotations, Fred Shapiro notes "exceptionalism" was used to refer to the United States and its self-image by The Times of London on August 20, 1861.[8] Its common use dates from Communist usage in the late 1920s. Soviet leader Joseph Stalin chastised members of the Jay Lovestone-led faction of the American Communist Party for its claim the U.S. was independent of the Marxist laws of history "thanks to its natural resources, industrial capacity, and absence of rigid class distinctions". Stalin may have been told of the usage "American exceptionalism" by Broder & Zack in Daily Worker (N.Y.) on January 29, 1929, before Lovestone's visit to Moscow. American Communists started using the English term "American exceptionalism" in factional fights. It then moved into general use among intellectuals.[9][10] In 1989, Scottish political scientist Richard Rose noted most American historians endorse exceptionalism. He suggests these historians reason as follows:

America marches to a different drummer. Its uniqueness is explained by any or all of a variety of reasons: history, size, geography, political institutions, and culture. Explanations of the growth of government in Europe are not expected to fit American experience, and vice versa.[11]

However, postnationalist scholars have rejected American exceptionalism, arguing the U.S. did not break from European history, and accordingly, the U.S. has retained class-based and race-based differences, as well as imperialism and willingness to wage war.[12]

In recent years scholars from numerous disciplines, as well as politicians and commentators in the traditional media, have debated the meaning and usefulness of the concept. Roberts and DiCuirci ask:

Why has the myth of American exceptionalism, characterized by a belief in America's highly distinctive features or unusual trajectory based on the abundance of its natural resources, its revolutionary origins and its Protestant religious culture that anticipated God's blessing of the nation, held such tremendous staying power, from its influence in popular culture to its critical role in foreign policy?[13]

Some historians support the concept of American exceptionalism but avoid the terminology, thereby avoid entangling themselves in rhetorical debates. Bernard Bailyn, a leading colonial specialist at Harvard, is a believer in the distinctiveness of American civilization. Although he rarely, if ever, uses the phrase "American exceptionalism," he insists upon the "distinctive characteristics of British North American life." He has argued the process of social and cultural transmission result in peculiarly American patterns of education (in the broadest sense of the word); and he believes in the unique character of the American Revolution.[14]

Origin of the term

Although the concept of American exceptionalism dates to the founding ideas,[15] the term was first used in the 1920s.

Some claim the phrase "American exceptionalism" originated with the American Communist Party in an English translation of a condemnation made in 1929 by Soviet leader Joseph Stalin criticizing communist supporters of Jay Lovestone for the heretical belief the US was independent of the Marxist laws of history "thanks to its natural resources, industrial capacity, and absence of rigid class distinctions".[9][16] This origin has been challenged, however, because the expression "American exceptionalism" was already used by Brouder & Zack in the Daily Worker (N.Y.) on January 29, 1929, before Lovestone's visit to Moscow. Also, Fred Shapiro, editor of The Yale Book of Quotations, has noted "exceptionalism" was used to refer to the United States and its self-image during the Civil War by The New York Times on August 20, 1861.

Early examples of the term's usage do include a declaration made at the 1930 American Communist convention proclaiming "the storm of the economic crisis in the United States blew down the house of cards of American exceptionalism".[17]

The phrase fell to obscurity after the 1930s, and in the 1980s American newspapers popularized it to describe America's cultural and political uniqueness.[17] The phrase became an issue of contention between presidential candidates Barack Obama and John McCain in the 2008 presidential campaign, with Republicans attacking Obama for not believing in the concept.[18]

History of the concept

Alexis de Tocqueville and others, from 1835

The first reference to the concept by name, and possibly its origin, was by French writer Alexis de Tocqueville in his 1835/1840 work, Democracy in America:[19]

The position of the Americans is therefore quite exceptional, and it may be believed that no democratic people will ever be placed in a similar one. Their strictly Puritanical origin, their exclusively commercial habits, even the country they inhabit, which seems to divert their minds from the pursuit of science, literature, and the arts, the proximity of Europe, which allows them to neglect these pursuits without relapsing into barbarism, a thousand special causes, of which I have only been able to point out the most important, have singularly concurred to fix the mind of the American upon purely practical objects. His passions, his wants, his education, and everything about him seem to unite in drawing the native of the United States earthward; his religion alone bids him turn, from time to time, a transient and distracted glance to heaven. Let us cease, then, to view all democratic nations under the example of the American people.[20]

Kammen says many foreign visitors commented on American exceptionalism including Karl Marx, Francis Lieber, Hermann Eduard von Holst, James Bryce, H. G. Wells, G. K. Chesterton, and Hilaire Belloc; they did so in complimentary terms.[21] The theme became common, especially in textbooks. From the 1840s to the late 19th century, the McGuffey Readers sold 120 million copies and were studied by most American students. Skrabec (2009) argues the Readers "hailed American exceptionalism, manifest destiny, and America as God's country... Furthermore, McGuffey saw America as having a future mission to bring liberty and democracy to the world."[22]

Communist debate, 1927

In June 1927 Jay Lovestone, a leader of the Communist Party in America and soon to be named general secretary, described America's economic and social uniqueness. He noted the increasing strength of American capitalism, and the country's "tremendous reserve power"; strength and power which he said prevented communist revolution.[23] In 1929, the Soviet leader Joseph Stalin, disagreeing America was so resistant to revolution, called Lovestone's ideas "the heresy of American exceptionalism"[24]—the first time the specific term "American exceptionalism" was used.[25] The Great Depression appeared to underscore Stalin's argument American capitalism falls under the general laws of Marxism.[26] In June 1930, during the national convention of the Communist Party USA in New York, it was declared "The storm of the economic crisis in the United States blew down the house of cards of American exceptionalism and the whole system of opportunistic theories and illusions that had been built upon American capitalist 'prosperity'".[27]


In general, Americans have had consideration in national "uniqueness." Historian Dorothy Ross points to three different currents regarding unique characteristics.

  1. Some Protestants believed American progress would facilitate the return of Jesus Christ and Christian Millennium.[28]
  2. Some 19th century historians linked American liberty to the development of liberty in Anglo-Saxon England.[29]
  3. Other American writers looked to the "millennial newness" of America. Henry Nash Smith stressed the theme of "virgin land" in the American frontier that promised an escape from the decay that befell earlier republics.[30][31]

21st-century development

Recently, socialists and other writers tried to discover or describe this exceptionalism of the U.S. within and outside its borders.[32]

The concept has also been discussed in the context of the 21st century in a book co-authored by former American Vice President Dick Cheney: Exceptional: Why the World Needs a Powerful America (2015).[33]

Causes in their historical context

Scholars have explored possible justifications for the notion of American exceptionalism.

Absence of feudalism

Many scholars use a model of American exceptionalism developed by Harvard political scientist Louis Hartz. In The Liberal Tradition in America (1955), Hartz argued that the American political tradition lacks the left-wing/socialist and right-wing/aristocratic elements that dominated in most other lands because colonial America lacked any feudal traditions, such as established churches, landed estates and a hereditary nobility.[34] The "liberal consensus" school, typified by David Potter, Daniel Boorstin and Richard Hofstadter followed Hartz in emphasizing that political conflicts in American history remained within the tight boundaries of a liberal consensus regarding private property, individual rights, and representative government. The national government that emerged was far less centralized or nationalized than its European counterparts.[35]

Puritan roots and Protestant promise

Parts of American exceptionalism can be traced to American Puritan roots.[36] Many Puritans with Arminian leanings embraced a middle ground between strict Calvinist predestination and a less restricting theology of Divine Providence. They believed God had made a covenant with their people and had chosen them to provide a model for the other nations of the Earth. One Puritan leader, John Winthrop, metaphorically expressed this idea as a "City upon a Hill"—that the Puritan community of New England should serve as a model community for the rest of the world.[37][38] This metaphor is often used by proponents of exceptionalism. The Puritans' moralistic values remained part of the national identity of the United States for centuries, remaining influential to the present day.

In this vein, Max Weber was a pioneer in delineating a connection between capitalism and exceptionalism. Eric Luis Uhlmann of Northwestern University argues that Puritan values were taken up by all remaining Americans as time went by.[39] Kevin M. Schultz underlines how they helped America to keep to its Protestant Promise, especially Catholics and Jews.[40]

American Revolution and republicanism

The ideas that created the American Revolution were derived from a tradition of republicanism that had been repudiated by the British mainstream. Historian Gordon Wood has argued, "Our beliefs in liberty, equality, constitutionalism, and the well-being of ordinary people came out of the Revolutionary era. So too did our idea that we Americans are a special people with a special destiny to lead the world toward liberty and democracy."[41] Wood notes that the term is "presently much-maligned," although it is vigorously supported by others such as Jon Butler.[42]

Thomas Paine's Common Sense for the first time expressed the belief that America was not just an extension of Europe but a new land, a country of nearly unlimited potential and opportunity that had outgrown the British mother country. These sentiments laid the intellectual foundations for the Revolutionary concept of American exceptionalism and were closely tied to republicanism, the belief that sovereignty belonged to the people, not to a hereditary ruling class.[43]

Religious freedom characterized the American Revolution in unique ways—at a time when major nations had state religions. Republicanism (led by Thomas Jefferson and James Madison) created modern constitutional republicanism, with a limit on ecclesiastical powers. Historian Thomas Kidd (2010) argues, "With the onset of the revolutionary crisis, a significant conceptual shift convinced Americans across the theological spectrum that God was raising up America for some particular purpose."[44] Kidd further argues that "a new blend of Christian and republican ideology led religious traditionalists to embrace wholesale the concept of republican virtue".[45]

Jefferson and the Empire of Liberty

According to Tucker and Hendrickson (1992), Jefferson believed America "was the bearer of a new diplomacy, founded on the confidence of a free and virtuous people, that would secure ends based on the natural and universal rights of man, by means that escaped war and its corruptions". Jefferson sought a radical break from the traditional European emphasis on "reason of state" (which could justify any action) and the usual priority of foreign policy and the needs of the ruling family over the needs of the people.[46]

Jefferson envisaged America becoming the world's great "Empire of Liberty"—that is, the model for democracy and republicanism. He identified his nation as a beacon to the world, for, he said on departing the presidency in 1809, America was: "Trusted with the destinies of this solitary republic of the world, the only monument of human rights, and the sole depository of the sacred fire of freedom and self-government, from hence it is to be lighted up in other regions of the earth, if other areas of the earth shall ever become susceptible of its benign influence."[47]

Basis of arguments

Marilyn B. Young argues that after the end of the Cold War in 1991, neoconservative intellectuals and policymakers embraced the idea of an "American empire," a national mission to establish freedom and democracy in other nations, particularly poor ones. She argues that after the September 11th, 2001 terrorist attacks, the George W. Bush administration reoriented foreign policy to an insistence on maintaining the supreme military and economic power of America, an attitude that harmonized with this new vision of American empire. Young says the Iraq War (2003–2011) exemplified American exceptionalism.[48]

In 2012, conservative historians Larry Schweikart and Dave Dougherty argued that American Exceptionalism be based on four pillars: (1) Common Law; (2) Virtue and morality located in Protestant Christianity; (3) Free-market capitalism; and (4) the sanctity of private property.[49]

In a 2015 book entitled Exceptional: Why the World Needs a Powerful America, former U.S. vice president Dick Cheney sets out and argues the case for American Exceptionalism, and concludes: "we are, as Lincoln said, 'the last, best hope of earth.' We are not just one more nation, one more same entity on the world stage. We have been essential to the preservation and progress of freedom, and those who lead us in the years ahead must remind us, as Roosevelt, Kennedy, and Reagan did, of the unique role we play. Neither they nor we should ever forget that we are, in fact, exceptional."[50]

Republican ethos and ideas about nationhood

Proponents of American exceptionalism argue that the United States be exceptional in that it was founded on a set of republican ideals, rather than on a common heritage, ethnicity, or ruling elite. In the formulation of President Abraham Lincoln in his Gettysburg Address, America is a nation "conceived in liberty, and dedicated to the proposition that all men are created equal". In Lincoln's interpretation, America is inextricably connected with freedom and equality, and in world perspective, the American mission is to ensure, "that government of the people, by the people, for the people, shall not perish from the earth." Historian T. Harry Williams argues that Lincoln believed:

In the United States man would create a society that would be the best and the happiest in the world. The United States was the supreme demonstration of democracy. However, the Union did not exist just to make men free in America. It had an even greater mission—to make them free everywhere. By the mere force of its example, America would bring democracy to an undemocratic world.[51]

American policies have been characterized since their inception by a system of federalism (between the states and the federal government) and checks and balances (among the legislative, executive and judicial branches), which were designed to prevent any faction, region, or government organ from becoming too powerful. Some proponents of the theory of American exceptionalism argue that this system and the accompanying distrust of concentrated power prevent the United States from suffering a "tyranny of the majority", are preservative of a free republican democracy, and also that it allows citizens to live in a locality whose laws reflect those voters' values. A consequence of this political system is that laws can vary widely across the country. Critics of American exceptionalism maintain that this system merely replaces the power of the national majority over states with power by the states over local entities. On balance, the American political system arguably allows for more local dominance but prevents more domestic dominance than does a more unitary system.[52]

Historian Eric Foner has explored the question of birthright citizenship, the provision of the Fourteenth Amendment (1868) that makes every baby born in the United States a full citizen. He argues that:

birthright citizenship stands as an example of the much-abused idea of American exceptionalism... birthright citizenship does make the United States (along with Canada) unique in the developed world. No European nation recognizes the principle.[53]

Global leadership and activism

Yale Law School dean Harold Hongju Koh has identified what he says is "the most important respect in which the United States has been genuinely exceptional, about international affairs, international law, and promotion of human rights: namely, in its outstanding global leadership and activism." He argues:

To this day, the United States remains the only superpower capable, and at times willing, to commit real resources and make real sacrifices to build, sustain, and drive an international system committed to international law, democracy, and the promotion of human rights. Experience teaches that when the United States leads on human rights, from Nuremberg to Kosovo, other countries follow.[54]

Peggy Noonan, an American political pundit, wrote in The Wall Street Journal that "America is not exceptional because it has long attempted to be a force for good in the world, it tries to be a force for good because it is exceptional".

Former U.S. vice president Dick Cheney explores the concept of United States global leadership in a 2015 book on American foreign policy entitled Exceptional: Why the World Needs a Powerful America, co-authored with his daughter, Liz Cheney, a former official of the United States Department of State.[55]

Frontier spirit

Proponents of American exceptionalism often claim that many features of the "American spirit" were shaped by the frontier process (following Frederick Jackson Turner's Frontier Thesis). They argue the American frontier allowed individualism to flourish as pioneers adopted democracy and equality and shed centuries-old European institutions such as royalty, standing armies, established churches and a landed aristocracy that owned most of the land.[56] However, this frontier experience was not entirely unique to the United States. Other nations had frontiers, but it did not shape them nearly as much as the American frontier did, usually because it was under the control of a strong national government. South Africa, Russia, Brazil, Argentina, Canada and Australia had long frontiers, but they did not have "free land" and local control.[57] The political and cultural environments were much different—the other frontiers did not involve widespread ownership of free land nor allow the settlers to control the local and provincial governments as in America. Their edge did not shape their national psyches.[58] Each nation had entirely different frontier experiences. For example, the Dutch Boers in South Africa were defeated in war by Britain. In Australia, "mateship" and working together was valued more than individualism was in the United States.[59]

Mobility and welfare

For most of its history, especially from the mid-19th to early 20th centuries, the United States has been known as the "land of opportunity", and in this sense, it prided and promoted itself on providing individuals with the opportunity to escape from the contexts of their class and family background.[60] Examples of this social mobility include:

  • Occupational—children could easily choose careers which were not based upon their parents' choices.[61]
  • Physical—that geographical location was not seen as static, and citizens often relocated freely over long distances without barrier.[62]
  • Status—as in most countries, family standing and riches were often a means to remain in a higher social circle. America was notably unusual due to an accepted wisdom that anyone—from poor immigrants upwards—who worked hard, could aspire to similar standing, regardless of circumstances of birth. This aspiration is commonly called living the American dream. Birth details were not taken as a social barrier to the upper echelons or high political status in American culture. This stood in contrast to other countries where many larger offices were socially determined, and usually hard to enter without being born into the suitable social group.[63]

However, social mobility in the U.S. is lower than in some European Union countries if defined regarding income movements. American men born into the lowest income quintile are much more likely to stay there compared to similar people in the Nordic countries or the United Kingdom.[64] Many economists, such as Harvard economist N. Gregory Mankiw, however, state that the discrepancy has little to do with class rigidity; rather, it is a reflection of income disparity: "Moving up and down a short ladder is a lot easier than moving up and down a tall one."[65]

Regarding public welfare, Richard Rose asked in 1989 whether the evidence shows whether the U.S. "is becoming more like other mixed-economy welfare states, or increasingly exceptional." He concludes, "By comparison with other advanced industrial nations America is today exceptional in total public expenditure, in major program priorities, and in the value of public benefits."[66]


Scholars have been polarized on the topic according to Michael Kammen, with historians generally against it and social scientists tending to support it.[67] Kammen argues that criticisms were raised in the 1970s in the wake of the Vietnam War, when many intellectuals decided, "The American Adam had lost his innocence and given way to a helpless, tarnished Gulliver."[68] At about the same time, the new social history used statistical techniques on population samples that seemed to show resemblances with Europe on issues such as social mobility. By the 1980s, labor historians were emphasizing that the failure of a work party to emerge in the United States did not mean that America was exceptionally favorable grounds for workers. By the late 1980s, other academic critics started mocking the extreme chauvinism displayed by the modern usage of exceptionalism. Finally mid-1980s, colonial historians debated the uniqueness of the American experience in the context of British history.[69] On the other hand, Wilentz argued for "distinctively American forms of class conflict" and Foner said there was a "distinctive character of American trade unionism."[70]

The third idea of American exceptionalism—superiority—has been criticized with charges of moral defectiveness and the existence of double standards. In American Exceptionalism and Human Rights (2005), Canadian commentator Michael Ignatieff treats the idea negatively. He identifies three main sub-types: "exemptionalism" (supporting treaties as long as U.S. citizens are exempt from them); "double standards" (criticizing "others for not heeding the findings of international human rights bodies, but ignoring what these organizations say of the United States"); and "legal isolationism" (the tendency of U.S. judges to ignore other jurisdictions).[71]

Exceptionalism as "exemptionalism"

During the George W. Bush administration (2001–2009), the term was somewhat abstracted from its historical context.[72] Proponents and opponents alike began using it to describe a phenomenon wherein certain political interests view the United States as being "above" or an "exception" to the law, specifically the Law of Nations.[73] (This phenomenon is less concerned with justifying American uniqueness than with asserting its immunity to international law.) This new use of the term has served to confuse the topic and muddy the waters since its unilateralist emphasis, and actual orientation diverges somewhat from prior uses of the phrase. A certain number of those who subscribe to "old-style" or "traditional American exceptionalism"-the idea that America is a more nearly exceptional nation than are others, that it differs qualitatively from the rest of the world and has a unique role to play in world history—also agree that the United States is and ought to be entirely subject to and bound by the public international law. Indeed, recent research shows that "there is some indication for American exceptionalism among the [U.S.] public, but very little evidence of unilateral attitudes".[74]

On September 12, 2013, in the context of U.S. president Barack Obama's comment about American exceptionalism during his September 10, 2013, talk to the American people while considering military action on Syria for its alleged use of chemical weapons against civilians, Russian president Vladimir Putin criticized Obama saying that "It is extremely dangerous to encourage people to see themselves as exceptional, whatever the motivation."[75]

In his interview with RT on October 4, 2013, President of Ecuador Rafael Correa criticized Obama's policies and compared America's exceptionalism with Nazi Germany, saying: "Does not this remind you of the Nazis' rhetoric before and during World War II? They considered themselves the chosen race, the superior race, etc. Such words and ideas pose extreme danger."[76]

Moral purity

Critics on the left such as Marilyn Young and Howard Zinn have argued that American history is so morally flawed, citing slavery, civil rights and social welfare issues, that it cannot be an exemplar of virtue.[77] Zinn argues that American exceptionalism cannot be of divine origin because it was not benign, especially when dealing with Native Americans.[78]

Donald E. Pease mocks American exceptionalism as a "state fantasy" and a "myth" in his 2009 book The New American Exceptionalism.[79] Pease notes that "state fantasies cannot altogether conceal the inconsistencies they mask", showing how such events as the revelations of prisoner abuse at Abu Ghraib prison and the exposure of government incompetence after Hurricane Katrina "opened fissures in the myth of exceptionalism".[79]

American theologian Reinhold Niebuhr argued that the automatic assumption that America acts for the right will bring about moral corruption. However, Niebuhr did support the nation's Cold War policies. His position (called "Christian realism") advocated a liberal notion of responsibility that justified interference in other nations.[80]

Double standards

U.S. historians like Thomas Bender "try and put an end to the recent revival of American exceptionalism, a defect he esteems to be inherited from the Cold War".[81] Gary W. Reichard and Ted Dickson argue "how the development of the United States has always depended on its transactions with other nations for commodities, cultural values and populations".[82] Roger Cohen asks, "How exceptional can you be when every major problem you face, from terrorism to nuclear proliferation to gas prices, requires joint action?"[83] Harold Koh distinguishes "distinctive rights, different labels, the 'flying buttress' mentality, and double standards. (…) [T]he fourth face—double standards—presents the most dangerous and destructive form of American exceptionalism."[84] Godfrey Hodgson also concludes that "the US national myth is dangerous".[85] Samantha Power asserts that "we're neither the shining example, nor even competent meddlers. It's going to take a generation or so to reclaim American exceptionalism."[86]

Americanist heresy

In 1898 Pope Leo XIII denounced what he deemed to be the heresy of Americanism in the encyclical Testem benevolentiae nostrae.[87] He targeted American exceptionalism in the ecclesiastical domain, arguing that it stood in opposition to papal denunciations of modernism.[88][89] At the end of the 19th century, there was a tendency among Catholic clergy in the United States to view American society as inherently different from other Christian nations, and to argue that the understanding of Church doctrine had to be enlarged in order to encompass the 'American Experience', which included greater individualism, tolerance of other religions, and Church–State separation.[90]

Pre-emptive declinism

Herbert London has defined pre-emptive declinism as a postmodern belief "that the United States is not an exceptional nation and is not entitled by virtue of history to play a role on the world stage different from other nations".[91] London ascribed the view to Paul Krugman, among others.[92] Krugman had written in The New York Times that "We have always known that America's reign as the world's greatest nation would eventually end. However, most of us imagined that our downfall, when it came, would be something grand and tragic."[92]

According to RealClearPolitics, declarations of America's declining power have been common in the English-language media. In 1988, Flora Lewis said that "Talk of U.S. decline is real in the sense that the U.S. can no longer pull all the levers of command or pay all the bills." According to Anthony Lewis in 1990, Europeans and Asians are already finding confirmation of their suspicion that the United States is in decline. Citing America's dependence on foreign sources of energy and "crucial weaknesses" in the military, Tom Wicker concluded "that maintaining superpower status is becoming more difficult—nearly impossible—for the United States".[93] In 2004, Pat Buchanan lamented "the decline and fall of the greatest industrial republic the world had ever seen".[94] In 2007, Matthew Parris of The Sunday Times in London wrote that the United States is "overstretched", romantically recalling the Kennedy presidency, when "America had the best arguments" and could use moral persuasion rather than force to have its way in the world. From his vantage point in Shanghai, the International Herald Tribune's Howard French worries about "the declining moral influence of the United States" over an emergent China.[93]

In his book, The Post-American World, Newsweek editor Fareed Zakaria refers to a "Post-American world" that he says "is not about the decline of America, but rather about the rise of everyone else".[95]

Similarities between the U.S. and Europe

In December 2009, historian Peter Baldwin published a book arguing that, despite widespread attempts to contrast the 'American way of life' and the 'European social model', America and Europe are actually very similar to a number of social and economic indices. Baldwin claimed that the black underclass accounts for many of those few areas where a stark difference exists between the U.S. and Europe, such as homicide and child poverty.[96]

The historian Felipe Fernández-Armesto argues that it be commonly thought that all people consider themselves exceptional. In most cases in which this subject has been broached the similarities between the conflicting parties outweigh the differences. Things such as the "dynamic wealth creation, the democracy, the accessibility of opportunity, the cult of civil liberty, the tradition of tolerance," and what Fernández-Armesto considers evils such as the materialistic economy, the excessive privileges of wealth, and the selective illiberality are standard features in many modern societies. However, he adds, America is made exceptional by the intensity with which these characteristics are concentrated there.[97]

Current official stance and its detractors

In April 2009, U.S. president Barack Obama responded to a journalist's question in Strasbourg with the statement, "I believe in American exceptionalism, just as I suspect that the Brits believe in British exceptionalism and the Greeks believe in Greek exceptionalism."[98] Obama further noted that "I see no contradiction between believing that America has a continued extraordinary role in leading the world towards peace and prosperity and recognizing that leadership is incumbent, depends on, our ability to create partnerships because we create partnerships because we can't solve these problems alone."[99] Mitt Romney attacked Obama's statement, arguing it showed Obama did not believe in American exceptionalism.[100] Former Arkansas governor Mike Huckabee said that Obama's "worldview is dramatically different from any president, Republican or Democrat, we've had... He grew up more as a globalist than an American. To deny American exceptionalism is in essence to deny the heart and soul of this nation."[101]

In a speech on the Syria crisis on September 10, 2013, Obama said: "however, when, with modest effort and risk, we can stop children from being gassed to death, and thereby make our kids safer over the long run, I believe we should act... That is what makes America different. That is what makes us exceptional."[102] In a direct response the next day, Russian president Vladimir Putin published an op-ed in The New York Times, articulating that "It is extremely dangerous to encourage people to see themselves as exceptional, whatever the motivation... We are all different, but when we ask for the Lord's blessings, we must not forget that God created us equal."[103] Putin's views were soon endorsed by future president Donald Trump who declared the op-ed "a masterpiece": "You think of the term as being beautiful, but all of sudden you say, what if you're in Germany or Japan or any one of 100 different countries? You are not going to like that term," Trump said. "It is very insulting, and Putin put it to him about that."[104] Some left-wing American commentators agree with Trump's stance; one example is Sherle Schwenninger, a co-founder of the New America Foundation, who in a 2016 Nation magazine symposium remarked that "Trump would redefine American exceptionalism by bringing an end to the neoliberal/neoconservative globalist project that Hillary Clinton and many Republicans support".[105] However, Trump has also advocated an "America First" policy, emphasizing American nationalism and unilateralism, though with a greater emphasis on non-interventionism than imperialism.

American exceptionalism has been a plank of the Republican Party Platform since 2012.[106] The current platform, adopted in 2016, defines it as "the notion that our ideas and principles as a nation give us a unique place of moral leadership", affirming that the U.S. therefore must "retake its natural position as leader of the free world".[107]

See also


  1. Winfried Fluck; Donald E. Pease; John Carlos Rowe (2011). Re-framing the Transnational Turn in American Studies. University Press of New England. p. 207. ISBN 9781611681901.
  2. American Exceptionalism: A Double-Edged Sword. Seymour Martin Lipset. New York, N.Y.: W.W. Norton & Co., Inc. 1996. p. 18. .
  3. Seymour Martin Lipset, The first new nation (1963).
  4. Lipset, American Exceptionalism, pp. 1, 17–19, 165–74, 197
  5. de Tocqueville, Alexis. Democracy in America (1840), part 2, p. 36: "The position of the Americans is therefore quite exceptional, and it may be believed that no other democratic people will ever be placed in a similar one."
  6. Tyrrell, Ian (October 21, 2016). "What, exactly, is 'American exceptionalism'?". The Week.
  7. Eldon Eisenach, "A Progressive Conundrum: Federal Constitution, National State, and Popular Sovereignty" in Stephen Skowronek et al., eds., The Progressives' Century: Political Reform, Constitutional Government, and the Modern American State (Yale UP. 2016) pp 29-30.
  8. Zimmer, Ben (September 27, 2013). "Did Stalin Really Coin "American Exceptionalism"?".
  9. Albert Fried, Communism in America: A History in Documents (1997), p. 7.
  10. Donald E. Pease (2009). The New American Exceptionalism. U of Minnesota Press. p. 10. ISBN 978-0-8166-2782-0.
  11. Rose, Richard (1989). "How Exceptional is the American Political Economy?". Political Science Quarterly. 104 (1): 91–115. doi:10.2307/2150989. JSTOR 2150989.
  12. David W. Noble, Death of a Nation: American Culture and the end of exceptionalism, pp. xxiii ff.
  13. Timothy Roberts and Lindsay DiCuirci, eds., American Exceptionalism (2013) vol. 1, p. 9
  14. Michael Kammen and Stanley N. Katz. "Bernard Bailyn, Historian, and Teacher: An Appreciation." in James A. Henretta, Michael Kämmen, and Stanley N. Katz, eds. The Transformation of Early American History: Society, Authority, and Ideology (1991) p. 10.
  15. Bernard Bailyn, The Ideological Origins of the American Revolution. p. 92
  16. Pease, Donald E. (2009). The New American Exceptionalism. U of Minnesota Press. p. 10. ISBN 978-0-8166-2783-7.
  17. How Joseph Stalin Invented American Exceptionalism, The Atlantic.
  18. Iviea, Robert L.; Ginerb, Oscar (2009). "American Exceptionalism in a Democratic Idiom: Transacting the Mythos of Change in the 2008 Presidential Campaign". Communication Studies. 60 (4): 359–75. doi:10.1080/10510970903109961.
  19. "Foreword: on American Exceptionalism; Symposium on Treaties, Enforcement, and U.S. Sovereignty", Stanford Law Review, May 1, 2003, p. 1479
  20. Alexis de Tocqueville, Democracy in America, Vintage Books, 1945
  21. Kammen p. 7
  22. Quentin R. Skrabec (2009). William McGuffey: Mentor to American Industry. Algora Publishing. p. 223. ISBN 978-0-87586-728-1.
  23. Fried, Albert. Communism in America: a history in documents, pp. 7–8, 19, 82–92. Columbia University Press, 1997. ISBN 0-231-10235-6
  24. Pease, Donald E. Editors: Bruce Burgett and Glenn Hendler. "Exceptionalism", pp. 108–12, in "Keywords for American Cultural Studies. NYU Press, 2007. ISBN 0-8147-9948-5
  25. Edwards, Brian T.; Gaonkar, Dilip Parameshwar (2010). Globalizing American Studies. University of Chicago Press. pp. 58–59. ISBN 978-0-226-18507-1.
  26. McCoy, Terrence (March 15, 2012). "How Joseph Stalin Invented 'American Exceptionalism'". The Atlantic, March 15, 2012. Retrieved September 13, 2013.
  27. Johnpoll, Bernard K. A Documentary History of the Communist Party of the United States. Vol. II, Vol. II. Westport, Conn: Greenwood Press, 1994, p. 196.
  28. Dorothy Ross (1991). Origins of American Social Science. p. 23.
  29. Dorothy Ross (1991). Origins of American Social Science. pp. 24–25.
  30. Smith, Henry Nash (Spring 1950). "The Frontier Hypothesis and the Myth of the West". American Quarterly. 2 (1): 3–11. doi:10.2307/2710571. JSTOR 2710571.
  31. Dorothy Ross (1991). Origins of American Social Science. p. 25.
  32. American Exceptionalism. The Washington Post
  33. Dick Cheney and Liz Cheney (2015). Exceptional: Why the World Needs a Powerful America. Simon & Schuster. ISBN 9781442388314. Retrieved November 3, 2015.
  34. Holland, Catherine A. (2005). "Hartz and Minds: The Liberal Tradition after the Cold War". Studies in American Political Development. 19 (2): 227–33. doi:10.1017/S0898588X05000155.
  35. Cross, Gary (1995). "Comparative Exceptionalism: Rethinking the Hartz Thesis in the Settler Societies of Nineteenth-Century United States and Australia". Australasian Journal of American Studies. 14 (1): 15–41. JSTOR 41053761.
  36. Anna Gandziarowski, The Puritan Legacy to American Politics (2010) p. 2
  37. Justin B. Litke, "Varieties of American Exceptionalism: Why John Winthrop Is No Imperialist," Journal of Church and State, 54 (Spring 2012), 197–213.
  38. The Hanover Historical Texts Project, ed. (August 1996). "John Winthrop, A Modell of Christian Charity(1630)". Collections of the Massachusetts Historical Society (Boston, 1838), 3rd series 7:31–48. Archived from the original on April 13, 2010. Retrieved March 13, 2010.
  39. "Chapter posting" (PDF).
  40. Schultz, Kevin M. (January 15, 2013). Tri-Faith America: How Catholics and Jews Held Postwar America to Its Protestant Promise. Oxford University Press. ISBN 9780199987542 via Google Books.
  41. Gordon Wood, "Introduction" in Idea of America: Reflections on the Birth of the United States (2011) online.
  42. Gordon S. Wood (2009). The Purpose of the Past: Reflections on the Uses of History. Penguin. p. 240. ISBN 9781440637919.
  43. Hoogenboom, Ari (2002). "American Exceptionalism Republicanism as Ideology". In Gläser, Elisabeth; Wellenreuther, Hermann (eds.). Bridging the Atlantic: the question of American exceptionalism in perspective. pp. 43–67. ISBN 978-0-521-78205-0.
  44. Kidd, Thomas S. (2010). God of Liberty: A Religious History of the American Revolution. New York: Basic Books. p. 9. ISBN 978-0-465-00235-1.
  45. Kidd, God of Liberty, p. 8
  46. Tucker, Robert W.; Hendrickson, David C. (1992). Empire of Liberty: The Statecraft of Thomas Jefferson. p. ix. ISBN 9780198022763.
  47. Quoted in Tucker and Hendrickson, Empire of Liberty p. 7; see John P. Foley, ed. The Jeffersonian Cyclopedia (1900) text p. 895
  48. Marilyn B. Young, "One Empire Under G", European Contributions to American Studies, May 2004, Vol. 55, pp. 8–18
  49. Larry Schweikart and Dave Dougherty, A Patriot's History of the Modern World, From America's Exceptional Ascent to the Atomic Bomb, 1898–1945. Sentinel. ISBN 978-1-59523-089-8. Moreover, A Patriot's History of the Modern World, Vol. II, From the Cold War to the Age of Entitlement, 1945–2012. Sentinel. ISBN 978-1-59523-104-8
  50. Cheney, Dick and Liz Cheney. Exceptional: Why the World Needs a Powerful America, Threshold Editions, New York, 2015. pp. 259ff. ISBN 978-1-5011-1541-7.
  51. Williams, T. Harry (June 1953). "Abraham Lincoln – Principle and Pragmatism in Politics: A Review Article". Mississippi Valley Historical Review. 40 (1): 97. JSTOR 1897545.
  52. Robert Alan Dahl (1997). Toward democracy--a journey: reflections, 1940–1997. Institute of Governmental Studies Press, University of California, Berkeley. p. 2:711. ISBN 9780877723721.
  53. Eric Foner, "Birthright Citizenship Is the Good Kind of American Exceptionalism," The Nation Aug. 27, 2015
  54. Harold Hongju Koh, "On American Exceptionalism" 55 Stan. L. Rev. 1479 (2003) quote at p. 1487 online
  55. Exceptional: Why the World Needs a Powerful America, By Dick Cheney and Liz Cheney. Simon & Schuster. September 2015. ISBN 9781442388314. Retrieved October 5, 2015.
  56. Richard W. Etulain, Does the Frontier Experience Make America Exceptional? (1999)
  57. Walker D. Wyman and Clifton B. Kroeber, eds. Frontier in Perspective (1957)
  58. Marvin K. Mikesell, "Comparative Studies in Frontier History," in Richard Hofstadter and Seymour Martin Lipset, eds., Turner and the Sociology of the Frontier (1968) pp. 152–72
  59. Carroll, Dennis (1982). "Mateship and Individualism in Modern Australian Drama". Theatre Journal. 34 (4): 467–80. doi:10.2307/3206809. JSTOR 3206809.
  60. Kaelble, Hartmut (1981). Social Mobility in the Nineteenth and Twentieth Centuries: Europe and America in Comparative Perspective. New York: Columbia University Press. ISBN 978-0-231-05274-0.
  61. Thernstrom, Stephan (1999). The Other Bostonians: Poverty and Progress in the American Metropolis, 1880–1970. Cambridge: Harvard University Press. ISBN 978-1-58348-443-2.
  62. Stephenson, Charles; Jensen, Richard; Webster, Janice Reiff (1978). Social predictors of American mobility: a census capture-recapture study of New York and Wisconsin, 1875–1905. Newberry Library.
  63. Blau, Peter M.; Duncan, Otis Dudley (1978). The American Occupational Structure. London: Collier Macmillan. ISBN 978-0-02-903670-9.
  64. De Grauwe, Paul (July 2, 2007). "Structural rigidities in the US and Europe". Retrieved January 1, 2010.
  65. Mankiw, Greg (January 12, 2011). "Half-Full Glass of Economic Mobility" (blog). Archived from the original on January 22, 2011. Retrieved January 1, 2011.
  66. Rose, "How Exceptional is the American Political Economy?" Political Science Quarterly (1989) 104#1 pp. 91, 92 in JSTOR
  67. Michael Kamman, "The Problem of American Exceptionalism" American Quarterly (1993) p. 2 online
  68. Kamman, "The Problem of American Exceptionalism" p. 12
  69. Kamman, "The Problem of American Exceptionalism" pp. 12–13
  70. Kamman, "The Problem of American Exceptionalism" pp. 12–14
  71. Michael Ignatieff (2009). American Exceptionalism and Human Rights. pp. 3–8. ISBN 978-1400826889.
  72. Charles Philippe David, David Grondin (2006), Hegemony or Empire?: The Redefinition of US Power Under George W. Bush, ISBN 978-0754647744
  73. Frel, Jan (July 10, 2006). "Could Bush Be Prosecuted for War Crimes?". AlterNet. Archived from the original on May 13, 2008. Retrieved May 17, 2008.
  74. Thimm, Johannes. "American Exceptionalism – Conceptual Thoughts and Empirical Evidence" (PDF). Berlin. Archived from the original (PDF) on February 25, 2009. Retrieved October 29, 2013.
  75. Vladimir Putin's comments on American exceptionalism, Syria cause a fuss. CNN. 12 September 2013. Retrieved 12 September 2013.
  76. "Ecuador's Correa: Obama's exceptionalism talk reminiscent of Nazi rhetoric before WWII". RT. October 4, 2013. Retrieved October 7, 2013.
  77. Zinn, Howard (1980). A People's History of the United States: 1492 to Present. Harper & Row.
  78. Howard Zinn. "The Myth of American Exceptionalism". Archived from the original on October 16, 2007. Retrieved October 21, 2007.
  79. Pease, Donald E. (2009). The New American Exceptionalism. University of Minnesota Press.
  80. Edwards, Mark (2009). "'God Has Chosen Us': Re-Membering Christian Realism, Rescuing Christendom, and the Contest of Responsibilities during the Cold War". Diplomatic History. 33 (1): 67–94. doi:10.1111/j.1467-7709.2008.00747.x.
  81. "Index of /wp". Retrieved March 11, 2010.
  82. Reichard, Gary W.; Ted Dickson. America on the World Stage, University of Illinois Press, 2008, back cover. ISBN 0-252-07552-8
  83. Cohen, Roger (September 24, 2008). "Roger Cohen: Palin's American exception". International Herald Tribune. Retrieved December 30, 2011.
  84. Koh, Harold Hongju (May 2003). "Foreword: On American Exceptionalism". Stanford Law Review. The Board of Trustees of Leland Stanford Junior University. Archived from the original on September 11, 2006. Retrieved March 11, 2010.
  85. "Book review: The Myth of American Exceptionalism". The Atlantic. March 18, 2009. Retrieved March 11, 2010.
  86. Hirsh, Michael (January 21, 2009). "No Time to Go Wobbly, Barack". Archived from the original on October 3, 2009. Retrieved March 11, 2010.
  87. "Americanism, Then and Now: Our Pet Heresy". Catholic Culture. Retrieved March 11, 2010.
  88. "The Heresy of Americanism: Response to Radical Traditionalists". Archived from the original on February 5, 2010. Retrieved March 11, 2010.
  89. "The Phantom Heresy?". West Virginia University. Retrieved December 21, 2010.
  90. McAvoy, Thomas T. (1959). "The Catholic Minority after the Americanist Controversy, 1899–1917". Review of Politics. 21 (1): 53–82. doi:10.1017/s0034670500021975.
  91. "Is the U.S. Still a Dependable Ally?". Hudson Institute. Archived from the original on November 18, 2011. Retrieved November 10, 2011.
  92. "Examining Declinism". Retrieved November 10, 2010.
  93. "Three Centuries of American Declinism". RealClearPolitics. August 27, 2007. Retrieved March 11, 2010.
  94. "The Decline and Fall of Declinism". Archived from the original on January 29, 2010. Retrieved March 11, 2010.
  95. Zakaria, Fareed, The Post-American World. W. W. Norton & Company. ISBN 978-0-670-08229-2
  96. Lloyd, John (December 20, 2009). "Financial Times". Martian myths that flatter Europe. Retrieved January 1, 2010.
  97. Fernández-Armesto, Felipe. The Americas: A Hemispheric History. New York: Modern Library, 2003. p. 17. Print.
  98. Kirchick, James (April 28, 2009). "Squanderer in chief". Los Angeles Times. Retrieved March 11, 2010.
  99. Sheer, Michael (April 5, 2009). "On European Trip, President Tries to Set a New, Pragmatic Tone". The Washington Post. Retrieved November 8, 2010.
  100. Mitt Romney (2010). No Apology: The Case for American Greatness. Macmillan. p. 29. ISBN 978-1-4299-3960-7.
  101. Martin, Jonathan; Smith, Ben (August 20, 2010). "The New Battle: What It Means to be American".
  102. Karen Tumulty, "American exceptionalism, explained", The Washington Post September 12, 2013
  103. Max Fisher, "Vladimir Putin's New York Times op-ed, annotated and fact-checked", The Washington Post September 12, 2013
  104. Kirchik, James (15 August 2016), "Beware the Hillary Clinton-Loathing, Donald Trump-Loving Useful Idiots of the Left", The Daily Beast.
  105. Schwenninger, Sherle R., Heather Hurlburt, Stephen Kinzer and Juan Cole (24 May 2016), "When Donald Trump Says His Foreign Policy Is 'America First'—What Exactly Does He Mean?", The Nation.
  106. Ostroff, Joseph (May 6, 2013). "Bioshock Infinite - Taking American Exceptionalism to the Extreme". Exclaim!.
  107. "America Resurgent". Republican Party.


  • Bacevich, Andrew (2008). The Limits of Power: The End of American Exceptionalism. Metropolitan Books. ISBN 978-0-8050-8815-1.
  • Bender, Thomas (2006). A Nation Among Nations: America's Place in World History. Hill & Wang. ISBN 978-0-8090-9527-8.
  • Cheney, Dick and Liz Cheney (2015). Exceptional: Why the World Needs a Powerful America. Threshold Editions. ISBN 978-1-5011-1541-7.
  • Churchwell, Sarah. Behold, America: The Entangled History of 'America First' and 'the American Dream' (2018). 368 pp. online review
  • Dollinger, Marc. "American Jewish Liberalism Revisited: Two Perspectives Exceptionalism and Jewish Liberalism". American Jewish History (2002) 90#2 pp. 161+. online at Questia
  • Dworkin, Ronald W. (1996). The Rise of the Imperial Self. Rowman & Littlefield Publishers. ISBN 978-0-8476-8219-5.
  • Hilfrich, Fabian (2012). Debating American Exceptionalism: Empire and Democracy in the Wake of the Spanish–American War. Palgrave Macmillan. ISBN 978-0-230-39289-2.
  • Hodgson, Godfrey (2009). The Myth of American Exceptionalism. Yale University Press. ISBN 978-0-300-12570-2.
  • Hughes, David. "Unmaking an exception: A critical genealogy of US exceptionalism." Review of International Studies (2015) 41#3 pp. 527–51
  • Madsen, Deborah L. (1998). American Exceptionalism. University Press of Mississippi. ISBN 978-1-57806-108-2.
  • Glickstein, Jonathan A. American Exceptionalism, American Anxiety: Wages, Competition, and Degraded Labor In The Antebellum United States (2002)
  • Ferrie, Joseph P. The End of American Exceptionalism: Mobility in the US Since 1850, Journal of Economic Perspectives (Summer, 2005)
  • Hellerman, Steven L. and Andrei S. Markovits (2001). Offside: Soccer and American Exceptionalism. Princeton University Press. ISBN 978-0-691-07447-4. online version
  • Ignatieff, Michael ed. (2005). American Exceptionalism and Human Rights. Princeton University Press. ISBN 978-0-691-11647-1.CS1 maint: extra text: authors list (link)
  • Kagan, Robert (2003). Of Paradise and Power: America and Europe in the New World Order. Knopf. ISBN 978-1-4000-4093-3.
  • Kammen, Michael. "The problem of American exceptionalism: A reconsideration." American Quarterly (1993) 45#1 pp. 1–43. online
  • Koh, Harold Hongju. "On American Exceptionalism" 55 Stan. L. Rev. 1479 (2003) online
  • Krugman, Paul (2007). The Conscience of a Liberal. W. W. Norton. ISBN 978-0-393-06069-0.
  • LeBlanc, Paul and Tim Davenport (eds.), The "American Exceptionalism" of Jay Lovestone and His Comrades, 1929–1940: Dissident Marxism in the United States, Volume 1. Leiden, NL: Brill, 2015.
  • Lipset, Seymour Martin (1997). American Exceptionalism: A Double-Edged Sword. W. W. Norton & Company. ISBN 978-0-393-31614-8.
  • Lipset, Seymour Martin. The First New Nation. Basic Books, 1955.
  • Lipset, Seymour Martin. "Still the Exceptional Nation?" The Wilson Quarterly. 24#1 (2000) pp. 31+ online version
  • Lloyd, Brian. Left Out: Pragmatism, Exceptionalism, and the Poverty of American Marxism, 1890–1922. Johns Hopkins University Press, 1997.
  • Noble, David (2002). Death of a Nation: American Culture and the End of Exceptionalism. University of Minnesota Press. ISBN 978-0-8166-4080-5.
  • Restad, Hilde Eliassen, "Old Paradigms in History Die Hard in Political Science: U.S. Foreign Policy and American Exceptionalism", American Political Thought (Notre Dame), (Spring 2012), 1#1 pp. 53–76.
  • Ross, Dorothy. Origins of American Social Science. Cambridge University Press, 1991.
  • Ross, Dorothy. "American Exceptionalism" in A Companion to American Thought. Richard W. Fox and James T. Kloppenberg, eds. London: Blackwell Publishers Inc., 1995: 22–23.
  • Schuck, Peter H., Wilson, James Q., Eds. Understanding America: The Anatomy of an Exceptional Nation, 704 pp, 2008, ISBN 978-1-58648-561-0
  • Shafer, Byron E., ed. Is America Different?: A New Look at American Exceptionalism (1991) endorses exceptionalism
  • Soderlind, Sylvia, and James Taylor Carson, eds. American Exceptionalisms: From Winthrop to Winfrey (State University of New York Press; 2012) 268 pp; essays on the rhetoric of exceptionalism in American history, from John Winthrop's "city upon a hill" to the "war on terror".
  • Swirski, Peter. American Utopia and Social Engineering in Literature, Social Thought, and Political History. New York, Routledge (2011)
  • Tilman, Rick. "Thorstein Veblen's Views on American 'Exceptionalism': An Interpretation". Journal of Economic Issues. 39#1 2005. pp. 177+. online version
  • Tomes, Robert. "American Exceptionalism in the Twenty-First Century". "Survival." 56#1. pp. 26–50.
  • Turner, Frederick Jackson Richard W. Etulain ed. (1999). The Significance of the Frontier in American History, in Does The Frontier Experience Make America Exceptional?.CS1 maint: extra text: authors list (link)
  • Tyrrell, Ian. "American Exceptionalism in an Age of International History", American Historical Review Vol. 96, No. 4 (Oct., 1991), pp. 1031–55 in JSTOR
  • Voss, Kim. The Making of American Exceptionalism: The Knights of Labor and Class Formation in the Nineteenth Century (1993) online version
  • Wilentz, Sean. Against Exceptionalism: Class Consciousness and the American Labor Movement, 1790–1820, 26 Int'l Lab. & Working Class History 1 (1984)
  • Wrobel, David M. (1996). The End Of American Exceptionalism: Frontier Anxiety From The Old West To The New Deal. University Press of Kansas. ISBN 978-0-7006-0561-3.

Primary sources

  • Roberts, Timothy, and Lindsay DiCuirci. (Eds). American Exceptionalism. Volumes 1–4. London: Pickering & Chatto Publishers, 2012, 1552 pp. A compilation of the primary sources on the subject of American exceptionalism, including pamphlets, sermons, newspaper and magazine articles from colonial period to 1900.

Further reading

This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.