Thanks for the question Douglas.
This question (or some version of it) has actually been widely debated in the arts, philosophy and even religion for many decades. A fairly pervasive view is that yes, many of the creative, philosophical and spiritual subjects and expressions (across all mediums, really) just after the industrial revolution began were a reaction to that industrialization and the alienation of human beings from natural environments, from their historical social relationships, and indeed from their spiritual nature. This observed pattern/reaction was a fairly dominant feature of discourse at that time, and has persisted across multiple fields of study. Here is just one example of that view (from Romanticism and the Industrial Revolution
“Romanticism was also closely tied to the Industrial Revolution in Europe. From the latter decades of the 18th century to the middle of the 19th century, most of Europe and particularly what is now the United Kingdom saw a massive migration of rural workers into large metropolitan areas. These workers were making the jump in order to work in the large factories that were springing up all over metropolitan areas as manufacturing capacity, aided by steam engines and copious supplies of coal, exploded all across Europe. Romanticism also played upon this drastic societal change, as many in Europe witnessed the large-scale pollution of coal-burning industry and the problems it caused, including water pollution and incredibly poor air quality for many major cities, as well as the many health problems that sprang up in its wake. Romanticism emphasized nature over industry, a point where again we can see the dominant force of the age (the Industrial Revolution) itself helping to create an art movement that began as a foil to that dominant force and then grew.”
Along with the Romanticism of the visual arts, literature and even music, there was also an equivalent romanticism in philosophy and a parallel transcendentalism in spirituality. Here alienation from Nature itself was a chief concern — as was the Enlightenment’s seeming overdependence on empiricism, rationalism and reductionism (a la Descartes, etc.). From 19th Century Romantic Aesthetics
“We have fallen out with nature, and what was once (as we believe) One is now in conflict with itself, and mastery and servitude alternate on both sides. It often seems to us as if the world were everything and we nothing, but often too as if we were everything and the world nothing. (Hölderlin, Preface to Hyperion, HSA 3: 326).”
And from Romanticism
“Philosophical Romanticism holds that the universe is a single unified and interconnected whole, and full of values, tendencies and life, not merely objective lifeless matter. The Romantic view is that reason, objectivity and analysis radically falsify reality by breaking it up into disconnected lifeless entities, and the best way of perceiving reality is through some subjective feeling or intuition, through which we participate in the subject of our knowledge, instead of viewing it from the outside. Nature is an experience, and not an object for manipulation and study, and, once experienced, the individual becomes in tune with his feelings and this is what helps him to create moral values.”
One of the more influential thinkers and writers of this era was Henry David Thoreau, and I would encourage you to read any-and-all of his writings here: Thoreau’s Writings.
It’s actually pretty entertaining reading, and IMO still holds relevance and potency.
As you know, Marx himself expounded extensively about a similar flavor of alienation, unnatural rearrangement of social relations, and destruction of the creative capacities and nature of human beings. His take, however, was that the heart of the problem was less empiricism or rationalism, but rather capitalism in concert with industrialization — and in fact he sought to examine the underlying socio-economic dynamics using the tools of the Enlightenment (math, science, rational discourse, etc).
Since the time of those initial reactions and expressions, advanced human societies have largely adapted to urban, industrialized life, along with its cultural diversity and affluence, individualistic isolation, increased pollution and violence, wide array of interests and discourse, etc. — that is, its many pluses and minuses. There are still movements that seek to reconnect people with each other and with Nature, as well as intermittent cultural convulsions when modernity’s negative externalities become too dangerous or extreme (the 1960s in the U.S. was, I think, a fairly pronounced example of this). But for the most part, like proverbial frogs in a pot of water that is slowly coming to a boil, human beings have largely become numb to the deleterious impacts of industrialized, urbanized life. In fact, some folks will fiercely defend its “advantages.” But, as increasing breakdowns and challenges seem to attest — and here I am referring to everything from increases in mental illness and autism, to increases in cancer and diabetes, to the steady decline in human IQ, to the increasing depression and anxiety of each generation, to the increasing homogenization and nutritional emptiness of our food supply, etc. — the “frog” of humanity is slowly being destroyed by everything the Romantics were railing against.
My 2 cents.