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Medicine in eighteenth-century New York was practiced by rational physicians, empirics, and quacks whose varied backgrounds frustrate all attempts to portray the typical New York physician of the time. Physician Heal Thyself presents a group portrait that explores the similarities and differences in the education and medical practices of its subjects, including their patient care. Particular attention is given to rational physicians' efforts to upgrade medical standards by promoting legislation, a medical society, a medical school, a hospital dispensary, and a code of ethics. By comparing the different practitioners' medical techniques, this book shows how a combination of Old and New World standards and practices fostered a new type of medicine that was typically American. Physician Heal Thyself will be of interest to American historians, regional historians, and medical practitioners.
Despite William Hunter's stature as one of the most important collectors and men of science of the eighteenth century, and the fact that his collection is the foundation of Scotland's oldest public museum, The Hunterian, until now there has been no comprehensive examination in a single volume of all his collections in their diversity. This volume restores Hunter to a rightful position of prominence among the medical men whose research and amassing of specimens transformed our understanding of the natural world and man's position within it. This volume comprises essays by international specialists and are as diverse as Hunter's collections themselves, dealing as they do with material that ranges from medical and scientific specimens, to painting, prints, books and manuscripts. The first sections focus upon Hunter's own collection and his response to it, while the final section contextualises Hunter within the wider sphere. A special feature of the volume is the inclusion of references to the Hunterian's web pages and on-line databases. These enable searches for items from Hunter's collections, both from his museum and library. Locating Hunter's collecting within the broader context of his age and environment, this book provides an original approach to a man and collection whose importance has yet to be comprehensively assessed.
Revisiting the origins of the British antislavery movement of the late eighteenth century, Christopher Leslie Brown challenges prevailing scholarly arguments that locate the roots of abolitionism in economic determinism or bourgeois humanitarianism. Brown instead connects the shift from sentiment to action to changing views of empire and nation in Britain at the time, particularly the anxieties and dislocations spurred by the American Revolution. The debate over the political rights of the North American colonies pushed slavery to the fore, Brown argues, giving antislavery organizing the moral legitimacy in Britain it had never had before. The first emancipation schemes were dependent on efforts to strengthen the role of the imperial state in an era of weakening overseas authority. By looking at the initial public contest over slavery, Brown connects disparate strands of the British Atlantic world and brings into focus shifting developments in British identity, attitudes toward Africa, definitions of imperial mission, the rise of Anglican evangelicalism, and Quaker activism. Demonstrating how challenges to the slave system could serve as a mark of virtue rather than evidence of eccentricity, Brown shows that the abolitionist movement derived its power from a profound yearning for moral worth in the aftermath of defeat and American independence. Thus abolitionism proved to be a cause for the abolitionists themselves as much as for enslaved Africans.
Every schoolchild in America knows that Benjamin Franklin flew a kite during a thunderstorm in the summer of 1752. Electricity from the clouds above traveled down the kite's twine and threw a spark from a key that Franklin had attached to the string. He thereby proved that lightning and electricity were one. What many of us do not realize is that Franklin used this breakthrough in his day's intensely competitive field of electrical science to embarrass his French and English rivals. His kite experiment was an international event and the Franklin that it presented to the world -- a homespun, rural philosopher-scientist performing an immensely important and dangerous experiment with a child's toy -- became the Franklin of myth. In fact, this sly presentation on Franklin's part so charmed the French that he became an irresistible celebrity when he traveled there during the American Revolution. The crowds and the journalists, and the ladies, cajoled the French powers into joining us in our fight against the British. What no one has successfully proven until now -- and what few have suggested -- is that Franklin never flew the kite at all. Benjamin Franklin was an enthusiastic hoaxer. And with the electric kite, he performed his greatest hoax. As Tucker shows, it was this trick that may have won the American Revolution.
In eighteenth-century Britain, gaols were places of temporary confinement, where inmates stayed while awaiting punishment. With the rise of the 'penitentiary' from the early nineteenth century, custodial institutions housed prisoners for much longer periods of time. Prisoners were supposed to be reformed as well as punished during their incarceration. From at least the time of John Howard (1726-1790), the health of prisoners has been part of the concern of philanthropists and others concerned with the wider functions of prisons. The Victorians established a Prison Medical Service, and members of the medical profession have long been involved in caring for the mental and physical needs of prisoners. For two centuries, prison overcrowding has been identified as a major cause of mortality and morbidity in prisons. Historical debates thus often have a modern ring to them, which make the essays in this volume particularly timely.
"A significant empirical contribution to the transdisciplinary study of eighteenthcentury Atlantic history and the colonial history of the Christian Church."--Dan Hicks, author of The Garden of the World: An Historical Archaeology of Sugar Landscapes in the Eastern Caribbean "Thoughtfully applies practice theory to the concept of Quakerism as a religion, while simultaneously examining how Quaker practices shaped the lives not only of practitioners but those they enslaved."--James A. Delle, author of The Colonial Caribbean: Landscapes of Power in the Plantation System "A nuanced look at Quakerism and its relationship with slavery."--Patricia M. Samford, author of Subfloor Pits and the Archaeology of Slavery in Colonial Virginia Inspired by the Quaker ideals of simplicity, equality, and peace, a group of white planters formed a community in the British Virgin Islands during the eighteenth century. Yet they lived in a slave society, and nearly all their members held enslaved people. In this book, John Chenoweth examines how the community navigated the contradictions of Quakerism and plantation ownership. Using archaeological and archival information, Chenoweth reveals how a web of connections led to the community's establishment, how Quaker religious practices intersected with other aspects of daily life in the Caribbean, and how these practices were altered to fit a slavery-based economy and society. He also examines how dissent and schism eventually brought about the end of the community after just one generation. This is a fascinating study of the ways religious ideals can be interpreted in everyday practice to adapt to different local contexts. A volume in the Florida Museum of Natural History: Ripley P. Bullen Series
Historian and legal scholar Gordon-Reed presents this epic work that tells the story of the Hemingses, an American slave family and their close blood ties to Thomas Jefferson.
Through analysis of the life and writings of eighteenth-century Quaker artist and author Mary Knowles, Judith Jennings uncovers concrete but complex examples of how gender functioned in family, social, and public contexts during the Georgian Age. Knowles's story, including her bold confrontation of Samuel Johnson and public dispute with James Boswell, serves as a lens through which to view larger connections, such as the social transformation of English Quakers, changing concepts of gender and the transmission of radical political ideology during the era of the American and French revolutions. Further, Jennings offers a more nuanced view of the participation of "middling" women in radical politics through an examination of Knowles's theological beliefs, social networks and political opinions at a time when the American and French Revolutions reshaped political ideology. By analyzing Mary Knowles's connections-both male and female-Jennings contributes new understanding about how sociability operated, encompassing women and men of various faiths and ethnic origins.