From England he went to the United States of America: there his reception was equally enthusiastic, if less dignified; an element of charlatanism appeared in his words and acts which soon destroyed his real influence.
Even so, he showed some boldness in exposing types of the prevailing charlatanism and follies, though his liberty of speech is far less than that of Gil Vicente.
Chevreul was a determined enemy of charlatanism in every form, and a complete sceptic as to the "scientific" psychical research or spiritualism which had begun in his time (see his De la baguette divinatoire, et des tables tournantes, 1864).
The taking of fees, the pride of professional success, and the teaching of rhetoric are no proofs either of conscious charlatanism or of ingrained depravity.
In particular he allows that " there was at any rate enough of charlatanism in Protagoras and Hippias to prevent any ardour for their historical reputation," that the sophists generally " had in their lifetime more success than they deserved," that it was " antagonism to their teaching which developed the genius of Socrates," and, above all, that, " in his anxiety to do justice to the Sophist, Grote laid more stress than is at all necessary on the partisanship of Plato."
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