revoked in 1685. he kept giving non-catholics some religious freedom. it is revolting 1865 and forced to leave, either the four converter. and so his family chose to leave. his family was a very prominent family. but going to the border and trying to pass through holland. they stopped in. and zero, his father said in his hand i have money. in the sand of a pistol. you take your choice. there are pass the family that way. went to england. said it was in england for some years been remarkably there was a study at the same school learning english and of course the great voltaire was as far from a quaker or religious tolerance person as you can imagine. you can imagine a great abundance of material goods, but he became fascinated with the quakers, too. because he had been ahuja now and the oppression because they were not revolutionaries in france. and something else called the quakers, his family had understood the nature of freedom and oppression. so he came to england. he had
booktv s college university professor maurice jackson talked about anthony benezet. joy in this is professor maurice jackson of georgetown university. he is the author of this book let this voice be heard: anthony benezet, father of atlantic abolitionism . who was he? thank you for having me. anthony benezet was born in france in 1713. given non catholics some religious freedom. and the protestant huge nose were forced to leave. the family was a prominent family. the story of leaving france and going to the border. and they tried to stop him. in this and i have a pouch of money and in this and a pistol. and fled france that way and went to england for some years and remarkably this has been a steady at the same school learning english as his hotel. the greek hotel was far from a religious tolerance as you can imagine. and a great abundance of material, and what the quakers are too. and because of the huge no oppression because his family had been members of something m
what i don t think has been nearly enough appreciated is a huge importance of smith s revolutionary, revolution in the understanding of principles of human nature, hume skepticism that is to say. not in his religious skepticism but his philosophical skepticism. and its importance in shaping hume s own agenda for the science of man. and clearly i am concluding at this moment, mr. chairman, i do think that what is interesting is think about smith as a man who in many respects completed and extended that extraordinary project of creating a science of man which disregarded religious principles altogether. and it is that that i ve try to remember him in this book. thank you very much. [applause] very good, very interesting. now if professor philipson s talk has stimulated a new a desire to buy this book, man, i d like to read this book, it s pretty reasonable, here s what the book looks like. this is what your looking for. if you say to me aren t y
they accomplish the goals. and so you sort of redefine the role of the teacher. .. change forgive me for obsessing about your personal check any of the it is like you go on a road that starts with a noble ambition which is kind of an elitist ambition. ping abreast of this bring the best and brightest into the world and now it is like a marxist. i mean in the best sense of that word. i am not criticizing you at all. you are not a total marxist because when we were back there and they asked you to test the microphone by using the word p, like peter picks a pumpkin. [talking over each other] i was talking to him. honestly, this has been an unbelievable journey and an illuminating one. i am learning from our people and others and working alongside the communities which is why i wanted to write this book which is a mystifying experience. conceptually, you know that kids in low-income communities have the full potential to have an excellent education but now we know really it i
using this language in the company of others and in social context. what a strange thing to do to what has been the study of logic and metaphysics? in his moral philosophy, he builds on this. he talks about the way in which we acquire sentiments of morality, just this, political obligation, particularly aesthetics. and he does two things, which are interesting. the first is the very quietly distances about his notion that there is a moral sense. no one can doubt we have the moral sensibility, but is it hogwild and the human personality. smith saw no reason to believe that. we have been acquired sensibility. how do we do with? essentially through sympathy with others. sympathetic relationships which are fostered and shaped by language. that is where sensibility comes from. that is where moral sensibility comes from and that is where the various aspects of said ability and make it possible for us to function as sociable animals. the moral sensibility, sense of fairness and just