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Much of the scholarship on Thomas Jefferson characterizes him as a consummate immoralist. Yet he had a keen interest in morality and most of his reading--when he was not immersed in politics--was for moral study. Jefferson once told his physician, Vine Utley, that he seldom went to sleep without first reading something morally inspiring. Some Jefferson scholars consider him at best a moral dilettante with incoherent views. Others see him as a Stoic, interested in virtue as measured by both intentions and outcomes, who in later life became an Epicurean, weighing pleasure versus ends. Drawing on a careful reading of his writings and an examination of his known readings on morality, this study argues that Jefferson developed early a consistent moral sense--Stoical in essence and focused on his own moral improvement--and maintained it throughout his life.
A classic biography of Jefferson. Among the many contributions of this authoritative study was Malone's inclusion in each volume of a detailed timeline of Jefferson's activities and frequent travels in his life. Malone's volumes were widely praised for their lucid and graceful writing style, for their rigorous and thorough scholarship, and for their attention to Jefferson's evolving constitutional and political thought. Later, however, some reviewers faulted Malone, believing he had a tendency to adopt Jefferson's own perspective and thus to be insufficiently critical of his occasional political errors, faults, and lapses. Some said that he was biased in favor of Jefferson and against his principal adversaries Alexander Hamilton, Aaron Burr, and John Marshall. Also, during the period in which this was being written, historical studies of slavery and its influences in the United States expanded dramatically. Some academics said that Malone did not adequately treat Jefferson's life as a slaveowner and the paradoxes inherent in his views on liberty and slavery.--Adapted from Wikipedia, 11/2016.
From the author of "Justification by Faith: Do the 16th-Century Condemnations Still Apply?" comes an excellent biography which covers the humanist aspects of the third president of the United States. Lightning Print On Demand Title
A biography of the author of the Declaration of Independence and third president of the United States who was also a noted inventor, architect, farmer, statesman, and educator.
At a time of renewed interest in Empire, this stimulating volume explores the complex relationship between the Bible and the colonial enterprise, and examines some overlooked aspects of this relationship. These include unconventional retellings of the gospel story of Jesus by Thomas Jefferson and Raja Rammohun Roy; the fate of biblical texts when marshalled by Victorian preachers to strengthen British imperial intentions after the India uprising of 1857; the cultural-political use of the Christian Old Testament, first by the invaders to attack temple practices and rituals, then by the invaded to endorse the temple heritage scorned by missionaries; the dissident hermeneutics of James Long and William Colenso confronting and compromising with colonial ambitions; and finally the subtly seditious deployment of biblical citations in two colonial novels. This innovative book offers both practical and theoretical insights and provides compelling evidence of the continuing importance of postcolonial discourse for biblical studies.
Since its publication in 1960, The Jefferson Image in the American Mind has become a classic of historical scholarship. In it Merrill D. Peterson charts Thomas Jefferson's influence upon American thought and imagination since his death in 1826. Peterson shows how the public attitude toward Jefferson has always paralleled the political climate of the time; the complexities of the man, his thoughts, and his deeds being viewed only in fragments by later generations. He explains how the ideas of Jefferson have been distorted, defended, pilloried, or used by virtually every leading politician, historian, and intellectual. Through most of our history, political parties have engaged in an ideological tug-of-war to see who would wear "the mantle of Jefferson."
On the bicentenary of the publication of Raja Rammohun Roy's Precepts of Jesus, R. S. Sugirtharajah situates Roy's compilation of the moral teachings of Jesus in its social, cultural and political context and analyses the hermeneutical issues it generated. In doing so, he documents the often acrimonious exegetical exchanges between Roy and the missionaries over the standing and status of the Bible; their often differing hermeneutical suppositions and strategies; their contradictory consturals of Jesus; and disputes about translations. Sugirtharajah addresses issues such as the place of the Precepts among earlier Gospel Harmonies, Roy's use of the Improved Version, a highly contentious Unitarian Bible, and his motives for translating his own Hindu texts. Sugirtharajah also demonstrates how Roy's work was a precursor to de-mythologization which the West took up later, and how Roy's identification of Jesus as an Asiatic, and his idea of a moral union between Father and Son, were routinely reused by later Indian writers. An additional feature is a critical look at Thomas Jefferson's The Life and Morals of Jesus of Nazareth, which appeared in the same year and which had a similar interpretative aim and aspiration. This volume also includes Roy's Precepts in full. There have been popular perceptions of Roy as someone who strongly disapproved of various Christian doctrines and was highly rationalistic in his outlook. Sugirtharajah demonstrates that Roy was much more complex in his writings. His initial rationalistic energy and passion, displayed in his Precepts, gave way to something much more intuitively and emotionally based which, ironically, did not disturb the foundations of Christianity but made them stronger and safer for Christians. Sugirtharajah brings to the fore a forgotten but significant work which raised important issues for biblical studies and the power relations between colonized and colonizer over the control of texts and interpretation. He draws lessons from this 19th-century colonial religious controversy for a postcolonial world where religious texts are manipulated to provoke religious hatred and violence.