Free Thoughts Research Articles

Free thoughts on political scientists, public service and public policies in europe

This article provides a quick pan-European overview of the role played by political science and scientists in the education and training of (future) top civil servants. It then raises two broader issues: the question of the ‘social usefulness’ of political science and the complex nature of the relationship between academics and decision-makers or social actors. The article concludes with a strong reassertion of the essential scientific autonomy of our discipline.

Patriotism and Political Criticism: The Evolution of Political Consciousness in the Mind of a Black Revolutionary Soldier

THE DISCOVERY IN THE 1980s of two unpublished documents written by Lemuel Haynes, the enigmatic black Revolutionary War soldier who became a prominent New England clergyman, sheds new light on late eighteenth-century black political thought.1 Ruth Bogin's finding of Haynes's ballad, The Battle of Lexington, and antislavery essay, Liberty Further Extended: Or Free thoughts on the illegality of Slave-keeping; Wherein those arguments that Are useed [sic] in its vindication Are plainly confuted. Together with an humble Address to such as are Concearned in the practise, makes

Lemuel Haynes and the Revolutionary Origins of Black Theology, 1776-1801

Lemuel Haynes was a black Congregationalist minister to mostly white churches in New England and New York between 1788 and his death in 1833. Abandoned as an infant, Haynes was reared as an indentured servant in a pious white Massachusetts family. He served in the American Revolution in 1774 and 1775 as a Minute Man and in 1776 as a soldier in the march to Fort Ticonderoga. In 1776, Haynes composed an essay, “Liberty Further Extended: Or Free Thoughts on the Illegality of Slave-keeping.” After the Revolution, he acquired a reputation among his white contemporaries as an inspiring preacher. In 1788, Haynes accepted a call to minister in Rutland, Vermont, where he served for thirty years before being dismissed, perhaps because he was a black man. While at Rutland, he published a number of essays and sermons, including in 1801The Nature and Importance of True Republicanismand in 1806Universal Salvation. Universal Salvationultimately appeared in seventy editions, fifty-four of them within Haynes's lifetime.

Lemuel Haynes and the Revolutionary Origins of Black Theology, 1776-1801

Lemuel Haynes was a black Congregationalist minister to mostly white churches in New England and New York between 1788 and his death in 1833. Abandoned as an infant, Haynes was reared as an indentured servant in a pious white Massachusetts family. He served in the American Revolution in 1774 and 1775 as a Minute Man and in 1776 as a soldier in the march to Fort Ticonderoga. In 1776, Haynes composed an essay, “Liberty Further Extended: Or Free Thoughts on the Illegality of Slave-keeping.” After the Revolution, he acquired a reputation among his white contemporaries as an inspiring preacher. In 1788, Haynes accepted a call to minister in Rutland, Vermont, where he served for thirty years before being dismissed, perhaps because he was a black man. While at Rutland, he published a number of essays and sermons, including in 1801 The Nature and Importance of True Republicanism and in 1806 Universal Salvation. Universal Salvation ultimately appeared in seventy editions, fifty-four of them within Haynes's lifetime.

"The Battle of Lexington": A Patriotic Ballad by Lemuel Haynes

T TWO manuscripts by Lemuel Haynes, the black New England minister known in the early nineteenth century as a vigorous defender of Congregational orthodoxy, have recently come to light. One of these, a powerful protest against slavery entitled Liberty Further Extended: Or Free thoughts on the illegality of Slave-keeping . . . , was written in I776 and published more than two centuries later, in i983.1 The other, a patriotic ballad on the Battle of Lexington, composed soon after the event, appears here in print for the first time. In addition to deepening our understanding of the author, it significantly amplifies the canon of writings by black Americans and registers afresh their engagement in the public affairs of the Revolutionary era. Born on July i8, I753, to a black father and white mother who abandoned him in infancy, Haynes was raised by a white family in western Massachusetts, where he imbibed piety at home and learned at school to read and write. By law an indentured servant during his nonage, he marked his coming of age and liberation from servitude in I774 by joining the local militia. Though he did not fight at Lexington, he was one of the forty-two minutemen of the town of Granville who were on the march on April 20, I775, as soon as news of the action reached them, and who served for nearly a month alongside other militia units at Roxbury, helping fence in the British troops in Boston.2 It seems probable, though not demonstrable, that the poem was drafted during that month; it may have been revised at that time or later. The likelihood of an early date is

"Words Are Things": Byron and the Prophetic Efficacy of Language

In Byron's Don Juan, the inventory of splendors on Haidee's island includes a kind of oriental Robert Southey, an eastern antijacobin practised in the art of lying for his pudding.l Though in his warm youth he has sung of liberty, this turncoat and sad trimmer now can tune his quasi-mystical verse to any political or national prejudice (III, 81-83). Feeling safe in present company, however, he reverts to his youthful inspiration, augmented with several odds and ends / Of free thoughts picked up in his travels, and utters the incandescent The isles of Greece. However cannily he may have calculated his armistice with truth (III, 83), the poet turns from thought-destroying bacchanal to serene contemplation of his own death in defiance both of the enslaver and the corrupted self:

Free thoughts on toilet paper

Free thoughts on toilet paper

A BIBLIOGRAPHICAL NOTE ON BERNARD MANDEVILLE'S “FREE THOUGHTS”

Journal Article A BIBLIOGRAPHICAL NOTE ON BERNARD MANDEVILLE'S “FREE THOUGHTS” Get access IRWIN PRIMER IRWIN PRIMER Rutgers-Newark College Search for other works by this author on: Oxford Academic Google Scholar Notes and Queries, Volume 16, Issue 5, May 1969, Pages 187-c–188, https://doi.org/10.1093/nq/16-5-187c Published: 01 May 1969

The Satiric Purpose of The Fable of the Bees

lEE FABLE OF THE BEES occupies today a respectable yet somewhat dubious position among the minor classics of eighteenthcentury literature. No historian of that literature would exclude Mandeville's book from his account, and every student of the period is expected to be acquainted with the Fable. Yet it is seldom considered as literature. Instead, it is consigned the ancillary role of those books by philosophers and theologians which are studied as part of the intellectual background of eighteenth-century literature. Its proper place, apparently, is not with The Drapier's Letters and the Rambler, but with The Wealth of Nations and the Characteristics. It is true, of course, that The Fable of the Bees possesses considerable interest for historians of economics and of moral philosophy and that Mandeville was probably a more important economist than Swift and a more original moralist than Johnson. But excellence is not a fixed quantity, the more of which we are willing to assign to Mandeville as an economist and a philosopher, the less we shall be able to grant him as a man of letters. Without wishing to undervalue its importance to these other fields of study, I should like to suggest that The Fable of the Bees is the creation of a literary artist whose neglect results from a basic misunderstanding of his achievement. Mandeville's reputation as a writer today is based almost entirely on The Fable of the Bees, but his character as a philosopher depends on some of the writings of his later years as well, such as the Free Thoughts on Religion, the Church, and National Happiness or An Enquiry into the Origin of Honour, which, if they are seldom read, have nevertheless influenced considerably our attitude toward their author and our way of reading his most famous book. Yet if he ended his life as a philosopher, he began his career as a writer in a very different role. His first English work appeared in 1703 and was entitled Some Fables after the Easie and Familiar Method of Monsieur de la Fontaine, in which, besides translating twenty-seven of La Fon-