The 18th century was a wealth of knowledge, exploration and rapidly growing technology and expanding record-keeping made possible by advances in the printing press. In its determination to preserve the century of revolution, Gale initiated a revolution of its own: digitization of epic proportions to preserve these invaluable works in the largest archive of its kind. Now for the first time these high-quality digital copies of original 18th century manuscripts are available in print, making them highly accessible to libraries, undergraduate students, and independent scholars. The Age of Enlightenment profoundly enriched religious and philosophical understanding and continues to influence present-day thinking. Works collected here include masterpieces by David Hume, Immanuel Kant, and Jean-Jacques Rousseau, as well as religious sermons and moral debates on the issues of the day, such as the slave trade. The Age of Reason saw conflict between Protestantism and Catholicism transformed into one between faith and logic -- a debate that continues in the twenty-first century. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to insure edition identification: ++++ Bodleian Library (Oxford) T179417 Oxford: printed for J. Fletcher; R. and J. Dodsely, and J. Fletcher, London; and W. Thurlbourn, and J. Woodyer, in Cambridge, 1763. [2], xlviii,350p.; 8°

The 18th century was a wealth of knowledge, exploration and rapidly growing technology and expanding record-keeping made possible by advances in the printing press. In its determination to preserve the century of revolution, Gale initiated a revolution of its own: digitization of epic proportions to preserve these invaluable works in the largest archive of its kind. Now for the first time these high-quality digital copies of original 18th century manuscripts are available in print, making them highly accessible to libraries, undergraduate students, and independent scholars. The Age of Enlightenment profoundly enriched religious and philosophical understanding and continues to influence present-day thinking. Works collected here include masterpieces by David Hume, Immanuel Kant, and Jean-Jacques Rousseau, as well as religious sermons and moral debates on the issues of the day, such as the slave trade. The Age of Reason saw conflict between Protestantism and Catholicism transformed into one between faith and logic -- a debate that continues in the twenty-first century. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to insure edition identification: ++++ British Library T027639 Bury [St. Edmunds]: printed by J. Rackham, 1792. [4],32p.; 8°

This article introduces papers (in the disciplines of law, sociology, and public policy) from the 2018 symposium “Religious Freedom and the Common Good” (University of St. Thomas School of Law.) Arguments over the constitutional right of religious freedom often treat it religious freedom as a matter of personal autonomy. But religious freedom may have another dimension and justification: that it advances, or is a component of, the common good. Such an argument explores the ways in which religious freedom does not simply protect its practitioners but also preserves space for religion and religious communities to benefit the broader society (including by benefiting individuals). We tend to think that the common good is simply a limit on freedom: that individual and societal claims inevitably clash, that the common good stands for society's interests in restricting the actions of individuals and private groups. But freedoms also serve social purposes. Indeed, such arguments may be increasingly important to defending the right of religious freedom in an era of skepticism toward many religious claims. Perhaps for this reason, advocates and scholars have made a discernible turn toward exploring the common good as one key rationale for religious freedom. But this justification of religious freedom also raises a number of important challenges and questions. They can generally be grouped into three areas: (A) What precisely is the evidence, and how strong is it, for the connection between religion and benefits to individuals and society? (B) What do religion's social contributions have to do with religious freedom? (C) How does the common good suggest limits on the scope of religious freedom, or criticisms of religious freedom as it is practiced or claimed today? To address these and other questions, this symposium draws together papers from social scientists, legal scholars and advocates, and policy experts.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1713 edition. Excerpt: ... wicked, the other thinks the Goodness of the End will sanctify the most wicked Means. In a word, they both thake a Cloke of Religion for Covetousness, Ambition and Cruelty; They will both lye, - murder, robs and rebel, for holy Church and Religion; and there never yet was any Holy League, Covenant, or Association, to begin or carry on Rebellion, under the holy Pre-, tence of Religion, wherein the Ringleaders were not Atheists or Enthusiasts: and of the two b is hard to tell which hath done most mischief in Any Kjngdom. But the Enthusiast makes the more taking and plausible Hypocrite of the two; he can sooner melt into Tears, and more naturally counterfeit the spiritual Man among the Piople, and transform himself with a better grace into an Angel of Light. qthly. IT is objected, That the Priests are set apart to think freely for the Laity, and are to be relfd on, as Lawyers, Physicians, &c. are in their several Facultys. To this 1 answer, i. THAT no Man is excluded from studying Law or Phv sick, because there are several of those Professions, nor from following his own Judgment when he is sick or in Law; nor is there any reason why a Man, who is not a Doctor in Phyfick or a Serjeant at Law, may not understand as much Law and Phyfick as either of them. In like manner, the setting Men apart for the Study of Divinity, does not exclude . . others others from the Study of Divinity, nor from following their Judgment about a Point in Divinity, nor from knowing as much Divinity as any Doctor in Divinity. And by consequence there is no necessity to rely on any Man's Judgment, either in Law, Phyfick, or Divinity. And this puts me in mind of a Passage in Mr. Le Clerc's; late Bibliotheque Choifie, Tom. 25. p. ijo. A Gentleman ask1 da Proprietor of..