This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
“Psychologically rich. . . . Matteson’s book restores the heroism of [Fuller’s] life and work.”—The New Yorker A brilliant writer and a fiery social critic, Margaret Fuller (1810–1850) was perhaps the most famous American woman of her generation. Outspoken and quick-witted, idealistic and adventurous, she became the leading female figure in the transcendentalist movement, wrote a celebrated column of literary and social commentary for Horace Greeley’s newspaper, and served as the first foreign correspondent for an American newspaper. While living in Europe she fell in love with an Italian nobleman, with whom she became pregnant out of wedlock. In 1848 she joined the fight for Italian independence and, the following year, reported on the struggle while nursing the wounded within range of enemy cannons. Amid all these strivings and achievements, she authored the first great work of American feminism: Woman in the Nineteenth Century. Despite her brilliance, however, Fuller suffered from self-doubt and was plagued by ill health. John Matteson captures Fuller’s longing to become ever better, reflected by the changing lives she led.
When polling data showed that an overwhelming 81% of white evangelicals had voted for Donald Trump in the 2016 presidential election, commentators across the political spectrum were left aghast. Even for a community that had been tracking further and further right for decades, this support seemed decidedly out of step. How, after all, could an amoral, twice-divorced businessman from New York garner such devoted admiration from the most vociferous of "values voters?" That this same group had, not a century earlier, rallied national support for such progressive causes as a federal minimum wage, child labor laws, and civil rights made the Trump shift even harder to square. In The End of Empathy, John W. Compton presents a nuanced portrait of the changing values of evangelical voters over the course of the last century. To explain the rise of white Protestant social concern in the latter part of the nineteenth century and its sudden demise at the end of the twentieth, Compton argues that religious conviction, by itself, is rarely sufficient to motivate empathetic political behavior. When believers do act empathetically--championing reforms that transfer resources or political influence to less privileged groups within society, for example--it is typically because strong religious institutions have compelled them to do so. Citizens throughout the previous century had sought membership in churches as a means of ensuring upward mobility, but a deterioration of mainline Protestant authority that started in the 1960s led large groups of white suburbanites to shift away from the mainline Protestant churches. There to pick up the slack were larger evangelical congregations with conservative leaders who discouraged attempts by the government to promote a more equitable distribution of wealth and political authority. That shift, Compton argues, explains the larger revolution in white Protestantism that brought us to this political moment.
Exam Board: AQA Level: AS/A-level Subject: Religious Studies First Teaching: September 2016 First Exam: June 2017 AQA Approved Engage students with accessible content that draws out the key theories, ensuring students have a thorough understanding of Christianity and the philosophical and ethical issues; developed by subject specialist John Frye and the leading Religious Studies publisher*. - Confidently teach 'Philosophy and religion' and 'Ethics, religion and society' with comprehensive coverage of the key philosophers, concepts and theories along with sources of theological authority - Supports learning and revision with a range of contemporary activities, discussion points and unit summaries - Prepares students for assessment with revision questions at the end of each chapter and practice questions tailored to the assessment objectives. Content covered: Philosophy and religion Sections A and B (Section A is covered through Christianity) Ethics, religion and society Sections A and B (Section A is covered through Christianity) Free support - Sample material for Book 2 - Summer term 2017 All of the above will be available online at www.hoddereducation.co.uk/alevelrs/aqa *Taken from Educational Publishers Council statistics
On Saturday, July 22, 1916, as "Preparedness Day" parade units assembled south of San Francisco's Market Street, a terrorist bomb exploded, killing ten people and wounding forty. San Francisco was outraged. Instead of searching for the perpetrators, however, the district attorney used the bombing as an excuse to arrest, try and convict two obscure labor figures without evidence. Author John C. Ralston chronicles the dramatic events following the initial tragedy as newspaper editor Fremont Older discovers the case is based on blatant perjury and exposes the secondary crime to the public. What became known as the "American Dreyfus Case" led to an international outcry, finally resulting in one defendant's pardon and the other's parole--but only after both men had been imprisoned for twenty-three years..
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.