Ulrich Bonnell Phillips (November 4, 1877 – January 21, 1934) was a historian who studied the American antebellum South and slavery. Phillips concentrated on the large plantations that dominated the Southern economy, and he did not investigate the numerous small farmers who held few slaves. He concluded that plantation slavery produced great wealth, but was a dead end, economically, that left the South bypassed by the industrial revolution underway in the North. On the whole his assessment was that plantation slavery was not very profitable, had about reached its limits in 1860, and would probably have faded away without the American Civil War, which he considered needless conflict. He praised the plantation owners and denied they were brutal. Phillips argued that they provided adequate food, clothing, housing, medical care and training in modern technology--that they formed a "school" which helped "civilize" the slaves. He admitted the failure was that no one graduated from this school. Phillips systematically hunted down and revealed plantation records and unused manuscript sources. An example of pioneering comparative work was "A Jamaica Slave Plantation" (1914). His methods and use of sources shaped the research agenda of most succeeding scholars, even those who disagreed with his favorable treatment of the masters. African-American historians expressed disappointment that his emphasis on the material well-being of the slaves diverted attention from the slaves' own cultural constructs and efforts to achieve freedom. By turning away from the political debates about slavery that divided North and South, Phillips made the economics and social structure of slavery the main theme in 20th century scholarship. Together with his highly eloquent writing style, his new approach made him the most influential historian of the ante-bellum south. His interpretation of white supremacy as the "central theme of southern history" remains one of the main interpretations of Southern history. Phillips graduated with a Bachelor of Arts degree from the University of Georgia (UGA) in 1897. He obtained his Master of Arts degree from UGA as well in 1899 and his Ph.D. in 1902 from Columbia University where he studied under William Dunning founder of the Dunning School of historiography. His dissertation, Georgia and State Rights won the Justin Winsor Prize and was published by the American Historical Association.[1] Phillips studied with Frederick Jackson Turner who invited Phillips to the University of Wisconsin where Phillips taught from 1902 to 1908 when he left to teach for three years at Tulane University. In 1911, Phillips left Tulane for the University of Michigan where he taught until 1929 when he left to teach at Yale until his death in 1934.[2] Phillips's views were rejected shortly after World War II. But they were revived again in the 1960s, and as Harvard Sitkoff argues, "[I]n the mid-1960s Eugene D. Genovese launched a rehabilitation of Phillips that still continues. Today, as in Phillips's lifetime, scholars again commonly acknowledge the value of many of his insights into the nature of the southern class structure and master-slave relationships." [3] The Phillips school asked, what did slavery do for the slaves? As the historian Herbert Gutman noted, the Phillipsian answer was that slavery lifted the slaves out of the barbarism of Africa, Christianized them, protected them, and generally benefited them. Scholarship in the 1950s then moved to the question, what did slavery do to the slaves, and concluded it was a harsh and profitable system. More recently, scholars such as Genovese and Gutman asked, "What did slaves do for themselves?" They concluded "In the slave quarters, through family, community and religion, slaves struggled for a measure of independence and dignity. [4] Phillips argued that large-scale plantation slavery was inefficient and not progressive. It had reached its geographical limits by 1860 or so, and eventually had to fade away (as happened in Brazil). In 1910, he argued in "The Decadence of the Plantation System" that slavery was an unprofitable relic that persisted because it produced social status, honor, and political power, that is, Slave Power). Phillips' economic conclusions about the inefficiency of slavery were challenged by Robert Fogel in the 1960s, who argued that slavery was both efficient and profitable as long as the price of cotton was high enough. In turn Fogel came under sharp attack by other scholars. An essay by the historians George Fredrickson and Christopher Lasch (1967) analyzed limitations of both Phillips and his critics. They argued that far too much attention was given to slave "treatment" in examining the social and psychological effects of slavery on Afro-Americans. They said Phillips had defined the treatment issue and his most severe critics had failed to redefine it: Smith argues: [6] Phillips contended that masters treated slaves relatively well. His views were rejected most sharply by Kenneth M. Stampp in the 1950s..[7] However, to a large degree Phillips' interpretive model of the dynamic between master and slave was revived by the Marxist historian Eugene Genovese, who wrote that Phillips's "work, taken as a whole, remains the best and most subtle introduction to antebellum Southern history and especially to the problems posed by race and class."[8] In 1963, C. Vann Woodward wrote: "Much of what Phillips wrote has not been superseded or seriously challenged and remains indispensable." [9] Phillips denied he was proslavery. He was an intellectual leader of the Progressive Movement and slavery, in his interpretation, was inefficient and antithetical to the principles of progressivism. Phillips (1910) explained in detail why slavery was a failed system. It is Smith's opinion that:[10] In "The Central Theme of Southern History" (1928), Phillips maintained that the desire to keep their region "a white man's country" united the white southerners for centuries. Phillips' emphasis on race was overshadowed in the late 1920s and 1930s by the Beardian interpretation of Charles Beard and Mary Beard, who in their enormously successful The Rise of American Civilization (1927) emphasized class conflict and downplayed slavery and race relations as a cause of the American Civil War. By the 1950s, however, the Beardian economic determinism was out of fashion, and the emphasis on race (rather than region or class) became a major topic in historiography.[11] By 2000, and citing Phillips, Jane Dailey, Glenda Gilmore, and Bryant Simon argue: [12] In his review of Complicity: How the North Promoted, Prolonged, and Profited From Slavery By Anne Farrow, Joel Lang and Jenifer Frank, the historian Ira Berlin wrote, "Slavery in the North, like its counterpart in the South, was a brutal, violent relationship that fostered white supremacy. Complicity 's authors shred the notion, famously advanced by the Yale historian U.B. Phillips, that the central theme of Southern history was the region's desire to remain a white man's country. Sadly, Phillips was not so much wrong about the centrality of white supremacy to the South as blind to its presence in the North." [13]