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In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric "the determinate religion." This is a part of his corpus that has traditionally been neglected since scholars have struggled to understand what philosophical work it is supposed to do. In Hegel's Interpretation of the Religions of the World, Jon Stewart argues that Hegel's rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical material, as is often thought. Instead, they play a central role in Hegel's argument for what he regards as the truth of Christianity. Hegel believes that the different conceptions of the gods in the world religions are reflections of individual peoples at specific periods in history. These conceptions might at first glance appear random and chaotic, but there is, Hegel claims, a discernible logic in them. Simultaneously, a theory of mythology, history, and philosophical anthropology, Hegel's account of the world religions goes far beyond the field of philosophy of religion. The controversial issues surrounding his treatment of the non-European religions are still very much with us today and make his account of religion an issue of continued topicality in the academic landscape of the twenty-first century.
A revealing look at how antislavery scientists and Black and white abolitionists used scientific ideas to discredit slaveholders "While recent historical literature has shown the complicity of the early science of man in the defense of slavery, Herschthal unearths an equally long intellectual tradition of antislavery science. This innovative book is timely, when science itself is under assault."--Manisha Sinha, author of The Slave's Cause: A History of Abolition In the context of slavery, science is usually associated with slaveholders' scientific justifications of racism. But abolitionists were equally adept at using scientific ideas to discredit slaveholders. Looking beyond the science of race, The Science of Abolition shows how Black and white scientists and abolitionists drew upon a host of scientific disciplines--from chemistry, botany, and geology, to medicine and technology--to portray slaveholders as the enemies of progress. From the 1770s through the 1860s, scientists and abolitionists in Britain and the United States argued that slavery stood in the way of scientific progress, blinded slaveholders to scientific evidence, and prevented enslavers from adopting labor-saving technologies that might eradicate enslaved labor. While historians increasingly highlight slavery's centrality to the modern world, fueling the rise of capitalism, science, and technology, few have asked where the myth of slavery's backwardness comes from in the first place. This book contends that by routinely portraying slaveholders as the enemies of science, abolitionists and scientists helped generate that myth.
Looking at travel writing by British women from the seventeenth century on, Karen R. Lawrence asks an intriguing question: What happens when, instead of waiting patiently for Odysseus, Penelope voyages and records her journey—when the woman who is expected to waitsets forth herself and traces an itinerary of her own? Lawrence ranges widely, discussing both fiction and nonfiction and traversing the genres of travel letters, realistic and sentimental novels, ethnography, fantasy, and postmodern narrative. In examining works as dissimilar as Margaret Cavendish's rendition of the Renaissance adventure narrative and Christine Brooke-Rose's postmodernist Between, she explores not only the significance of gender for travel writing, but also the value of travel itself for testing the limits of women's social freedoms and restraints. Lawrence shows how writings by Frances Burney, Mary Wollstonecraft, Sarah Lee, Mary Kingsley, Virginia Woolf, and Brigid Brophy reconceive the meanings of femininity in relation to such apparent oppositions as travel/home, other/self, and foreign/domestic. Despite the differences-historical, generic, political-among these writers, Lawrence maintains, they share common insights. Their accounts overturn the dichotomy between adventure and domesticity, demonstrating something illusory within both the stability of home and the freedom of travel.
A desire for intimacy in domestic spaces – motivated by a growing sense of individualistic expression, an incentive to conceal the labor or enslavement taking place, and an appetite for solace and comfort – led to interiors taking on more specific roles in the eighteenth century. By examining the architectural, visual, and material culture of eighteenth-century spaces, Intimate Interiors foregrounds the interrelated concepts of intimacy, privacy, informality, and sociability in order to show how these ideas played an increasingly integral role in the period's architectural and material design. Across eleven innovative chapters that explore issues of gender, politics, travel, exoticism, imperialism, sensorial experiences, identity, interiority, and modernity, this volume demonstrates how intimacy was a fundamental goal in the planning of private quarters. In doing so, the political nature of private spaces is uncovered, whilst highlighting the contradictions and complexities of these highly performative “private” interiors. Employing distinct methodological perspectives across various geographical sites, from Turkey to Versailles, Britain to Benin, Intimate Interiors draws as-yet untraced connections between Enlightenment Europe, imperial outposts, and major metropolitan centers across the globe.