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How the philosophers and polemicists of eighteenth-century Britain used ridicule in the service of religious toleration, abolition, and political justice The relaxing of censorship in Britain at the turn of the eighteenth century led to an explosion of satires, caricatures, and comic hoaxes. This new vogue for ridicule unleashed moral panic and prompted warnings that it would corrupt public debate. But ridicule also had vocal defenders who saw it as a means to expose hypocrisy, unsettle the arrogant, and deflate the powerful. Uncivil Mirth examines how leading thinkers of the period searched for a humane form of ridicule, one that served the causes of religious toleration, the abolition of the slave trade, and the dismantling of patriarchal power. Ross Carroll brings to life a tumultuous age in which the place of ridicule in public life was subjected to unparalleled scrutiny. He shows how the Third Earl of Shaftesbury, far from accepting ridicule as an unfortunate byproduct of free public debate, refashioned it into a check on pretension and authority. Drawing on philosophical treatises, political pamphlets, and conduct manuals of the time, Carroll examines how David Hume, Mary Wollstonecraft, and others who came after Shaftesbury debated the value of ridicule in the fight against intolerance, fanaticism, and hubris. Casting Enlightenment Britain in an entirely new light, Uncivil Mirth demonstrates how the Age of Reason was also an Age of Ridicule, and speaks to our current anxieties about the lack of civility in public debate.
'Geddes was incontestably a man of great learning and independence of mind and his work as a pioneer of modern biblical scholarship is one of the greatest historical importance' (J.G. Macgregor). Yet the work of this eighteenth-century scholar is largely unknown today, though his name is often linked with the 'fragment hypothesis' of Pentateuchal composition which he initiated and which was developed by Vater. But perhaps his most significant contribution is in the field of mythology at the moment when J.G. Eichhorn was himself engaged in this development. Making full use of contemporary sources, and drawing upon hitherto unpublished material, Dr Fuller writes the first full-scale study of this remarkable man who with courage, not unmixed with rashness, stood almost alone in his endeavours to introduce principles of literary and historical criticism into Bible study in Britain.
Living in Posterity, presented to Bart Westerweel on his retirement as Professor of Early Modern English literature at the University of Leiden, brings together thirty-nine essays on a wide variety of subjects and themes. The contributors, scholars from the Netherlands end abroad, have drawn inspiration from the many dualities that are characteristic of Westerweel's work, such as word/image, Anglo/Dutch, familiar/other, traditional/modern, and form/function. The result is a colourful mosaic of essays on history, culture, art and literature from the first century to the modern era. The binding theme of this richly diverse book lies in the idea of the continuity between the past and the present, the cohesion between what was and what is. As such, Living in Posterity is part of the larger project of the humanities to engage sympathetically with the past - to speak with the dead and keep history alive.
This book explores the relationship between religion and politics in England from the accession of George III to the First Reform Bill, considering the political and social ideas of Catholics, Anglicans, Methodists, Dissenters, deists and atheists. It examines the effect of the French Revolution on Christian political and social theory as well as reactions to the American Revolution, riots and disorder, economic and social education, secularisation, 'Blasphemy and Sedition', the growth of atheism, and the Reform of the Constitution in 1826-32. Major figures such as Burke, Paine, Wollstonecraft, Coleridge, Bentham and Wesley are considered, but popular, everyday arguments are also analysed. The book examines Christian views on political obligation and the right of rebellion, and suggests that religion was used as a means of social control to maintain public order and stability in a rapidly changing society.