In his argument for the establishment of a public school system, Benjamin Rush does not waste any time addressing the obvious issue of taxpayer burden. While acknowledging this would warrant an initial investment, he insists that by establishing a system of public education in America would overtime cut taxes, and taxpayers would see a return on their initial investment [JEH1] [Rush, pg.678]. Rush maintains a position that as we acknowledge the benefits of learning spoken languages of the world, our youth would benefit as much learning the languages of finance and markets. To properly defend our liberties against the throes of tyranny, we must be aware of defending ourselves from economic tyranny. He establishes the potential merits of educating the youth in the matters of economics, arguing it provides “the best security
The sixteenth century America is primarily dominated by the Puritan idealism, but slowly through the year’s things are changing both in the religion and culture. In human nature the constant need for change is captivating, a change towards something new and different than the current. The events of the growing and changing eighteenth century America reflect just that. Ideas of the Enlightenment take deep root in the transformation of ideas about human’s relationship to God and to nature. Therefore, a deeply religious society starts transforming into a more secular culture, but religion still has quite a large influence. There is a big emphasis placed on education, which is now readily available compared to previously when manly rich landowner’s children had the means to attend school and get education. In this newly emerging curious society effected by the Enlightenment dramatic political and literary changes start taking place, among other fluctuations.
William T Cavanaugh (2008), wrote Being Consumed: Economics and Christian Desire which is a philosophical book, which focus on four (4) economic life matters that addresses the consumer culture within society. These four economic life matters are free market, consumerism, globalization and economic scarcity. In order for this topic to be discussed on a theological point of view, the author draws the reader’s attention to human life, the ends of life in God. The key question in every process is whether or not the transaction contributes to the flourishing of each person involved. In order to address these questions the author points to concrete examples of alternative economic practices in which Christians participate-: business, co-operatives, credit union, practices of consumption which marks the vision for Christian economic life. Cavanaugh (2008) calls the church to create and cultivate her own alternative culture informed
The Columbian Exchange is a crucial part of history without which the world as we know it today would be a very different place. Its effects were rapid, global, dramatic, and permanent. It caused the entire world’s biographic, demographic, cultural, and economic standards to change, though whether that change was for better or worse is debatable.
During the seventeenth century many ideas emerged that changed the way people saw the world. The Enlightenment is consider one of the breaking points in human history, the knowledge from that time influenced directly in how the events of the eighteenth, nineteenth, and consequent centuries develop till today, important ideologies like Republic emerged during this time. The introduction of the “reason” was one of the most important concepts of this movement. The “reason” proposed the arriving of a judgment through the analysis of evidence that is why the first ideas of the enlightenment were scientific ones, like Sir Isaac Newton. But this changed by the eighteenth were the philosophical ideas focused more to the human existence. The ideas
The American Revolution had been known for having no religious or spiritual beliefs. This mainly was due to the separation from the control of political leaders. A number of religious revivals swept through the US from the 1790s and continued on into the 1830s. During this period of time, there has been a transformation of religion throughout the different aspects of the country. Through its meetings being held and the number of people who had attended, the Second Great Awakening suggests that in order to gain member participation, there has to be a devoted style of preaching to its audience.
In his most famous publication, Weber studies the relationship between the ethics of ascetic Protestantism and the emergence of contemporary capitalism. He accounts bureaucracy as a key feature in modern society. This is in no way a detailed account of Protestantism itself but instead an introduction to his later studies such as “The Religion of China: Confucianism and Taoism” or “The Religion of India: The Sociology of Hinduism and Buddhism”. Weber argues that the “spirit” that defines capitalist ideas originates in the Protestant Reformation. The Reformation largely influences his work and he noted the shift in Europe’s economic centre following this, away from Catholic countries, for example France, towards protestant countries, for
Reinhold Niebuhr was a very well-known and well respected American Theologian who conformed to Protestant school of thought . He was regarded as by some scholars as the one of the greatest Protestant theologians that United States of America saw after Jonathan Edwards .
Protestants published children’s literature to encourage religious education. “The Busy Bee” allows readers to gain insight to why this type of literature became important during this time period. It allows them to see how children learned lessons on living for God so they would live a perfect life. Having a perfect life would led them to have a perfect society, and creating a perfect society would allow them to prosper. Without religion their society would suffer. In Protestant society, teaching children to live without sin allows them to achieve the perfect live, thus removing all evil from society, creating a perfect society.
‘The Romantic Revolution’ by Tim Blanning is renowned for its insight into the romantic revolution and its effects on the world as we know it today. In this essay, this book will be reviewed by focusing on, if the aims he sets out were met, was the book reader friendly and was his argument sufficiently made and backed up. His book has a lot of information crammed into 180 pages and he bases a lot of work off the assumption people have previous knowledge of the people, works and ideas he discusses. Despite this being a famous piece of work, it is definitely not without flaws.
The first Reformation of the 16th century, began with Martin Luther with the publication of his great, influential work, The Ninety-Five Theses. Luther’s mission to reform the Church and dispose of the corruption of priests and the sale of indulgences, inspired others such as lawyer-turned-reform advocate and preacher, John Calvin to act in the name of what he believed to be righteous. The ideals of the Reformations presented first by Luther, and then modified through the separate branch of Calvinism began a chain-reaction, motivating King Henry VIII to make use of the changing religious ideals to extend his political power. In this essay, the similarities and differences between the Calvinist Reformation of Geneva and Henry VIII’s Reformation
The human mind’s ability and innate desire to justify and explain the world and its phenomena has led to some of the most significant and world-altering discoveries and inventions, illustrated throughout the renaissance, enlightenment, scientific revolution, and industrial revolution. Logical pursuits comprise a significant capstone of human nature and progress. However, according to Rudolf Otto in The Idea of the Holy, these tendencies have created different dimensions of religion; the rational and non-rational, with the latter often times overlooked. The most significant difference between the rational and non-rational aspects of religion deal with their respective emphasis on reason and feeling. Rudolph Otto prioritizes the non-rational as offering a truer understanding of religion because he claims the core of all religious life revolves around experiences and feeling, not simply rational thought.
He believed in the whole modern society, diffuse power has been immersed in all aspects of life. It can be captured in the small places. This diffuse power is not necessarily rely on the unified state machine, but in various specific areas. In the 17th and 18th centuries, the mechanisms of discipline gradually extended throughout the entire society. As we can see, modern factories, schools, military barracks, hospitals and prisons are to some extent similar to each other; this is what Foucault calls “the advent of disciplinary society”.
He argues that the body and soul are two elements that have the same underlying substance. He maintains that a person’s soul is the same as his nature of body; however, he argues that the mind differed from other parts of the body as it lacked a physical feature. In this case, he maintains that the intellect lacks a physical form, and this allows it to receive every form. It allows a person to think about anything, including the material object. In this case, he argues that if the intellect were in a material form, it could be sensitive to only some physical objects. Nevertheless, the non-material form allows individuals to think about anything.
Power is an invisible form and has the capacity to control or influence the behaviour of a person. The claim given states that ‘employees are not the bearers of power but they suffer the effects of power’ draws attention to the key aspect of power in the organisations. For this reason, this essay will points toward the Weber’s theory for bureaucracy and how Foucault use the Panopticon as a metaphor to define the concept of power. Despite bearing some complementary perspectives, the differences between Weber and Foucault approaches to concepts of power and domination are pronounced. Weber (1968) defined power as the ability of an individual or group to achieve goals even against the resistance of others (Lukes, 1986). In contrast, Foucault (1976)