2021/08/06

Seeing Ourselves Through Russia 1932 Henry Theodore Hodgkin

تحميل Seeing Ourselves Through Russia PDF مجاناً - sabrhaddad.xyz

Henry Theodore Hodgkin (The first director of Pendell hill*

sabrhaddad.xyz





Seeing Ourselves Through Russia PDF Download
التفاصيل
العنوان: Seeing Ourselves Through Russia
اسم الملف: seeing-ourselves-through-russia.pdf
يوم الاصدار: 1932
عدد الصفحات: 110 pages
كاتب: Henry Theodore Hodgkin
الناشر: R. Long & R. R. Smith, Incorporated


حمل Seeing Ourselves Through Russia by author Henry Theodore Hodgkin بصيغة pdf مجانا في sabrhaddad.xyz. هنا يمكنك تحميل هذا الكتاب بصيغة PDF مجاناً دون الحاجة لدفع اى اموال اضافية. اضغط على رابط التحميل بالاسفل لتقوم بتحميل Seeing Ourselves Through Russia بصيغة PDF مجاناً.

حمل


التسجيل مطلوب الرابط الأساسي

الكتب ذات صلة
The Message and Mission of Quakerism
The China Mission Year Book
The Christian Revolution
Friends Beyond Seas
The Missionary Situation in China ...
The Way of Jesus
Jesus Among Men
Personality and Progress
Lay Religion
Communism: Soviet Russia (Political Science 1B)


© sabrhaddad.xyz
Contact
DMCA

"The Alaskan Diary of a Pioneer Quaker Missionary" by Martha Hadley (1899) Publication 1969

"The Alaskan Diary of a Pioneer Quaker Missionary" by Martha Hadley


HISTORICAL QUAKER BOOKS



The Alaskan Diary of a Pioneer Quaker Missionary

Martha Hadley



Download

Download Full Text (26.0 MB)



DownloadAlaskan Missionary Photos.pdf (9.1 MB)


Description

210 pages, multiple photographs, recording 1899-1903.

From the introduction:

"A word about her background will make the diary more meaningful. 
She was born in 1852 and was nearly 47 years old when she went to Alaska to undertake this service in 1899. Records show that she was certified to teach in Ohio and in Iowa where the family moved in the early 1880's. Her brother, Joseph Hadley, was state superintendent of schools in Iowa. 
About 1890 she attended a missionary training school in Chicago, Illinois. When she decided to be a missionary she took special training in medicine and in caring for the sick.

It is difficult to determine how long Martha Hadley felt the concern to serve as a missionary or what contributed to her specific interest in the Alaskan field. We do know that an Alaskan girl, Mary Moon (Alaskan name unknown) roomed at their home (Douglas Hall Wilmington College, Ohio) while attending college. Also Frank Bangham, a cousin, had spent two years in Alaska previous to Martha'sgoing to the Kotzebue Mission.

Martha Hadley was a birthright member of the Religious Society of Friends (Quakers) and was sponsored by the California Yearly Meeting of Friends. The Wilmington (Ohio) Yearly Meeting gave her supplies of medicine and other necessities. The California Yearly Meeting has continued to sponsor the Kotzebue Mission. The Friends' influence has remained quite strong, as noted from recent photographs included in the diary, and the Mission school has provided the community's main educational program until Alaska was admitted as a state."

Publication Date 1969
City Mt. Dora, Florida

Keywords
Society of Friends, Quaker, Missionary, Alaska, Diary

Disciplines
Arts and Humanities | Christianity | Missions and World Christianity | Religion


Recommended Citation

Hadley, Martha, "The Alaskan Diary of a Pioneer Quaker Missionary" (1969). Historical Quaker Books. 14.
https://digitalcommons.georgefox.edu/quakerbooks/14
----------------







Holism and Evolution - Wikipedia

Holism and Evolution - Wikipedia

Holism and Evolution

From Wikipedia, the free encyclopedia
Jump to navigationJump to search
Holism and Evolution
Book Title Page of Holism and Evolution 1926 Jan Smuts.png
AuthorJan Smuts
CountrySouth Africa
LanguageEnglish
SubjectPhilosophy
PublisherMacmillan Inc.
Publication date
1926

Holism and Evolution is a 1926 book by South African statesman Jan Smuts, in which he coined the word "holism",[1][2] although Smuts' meaning differs from the modern concept of holism.[3] Smuts defined holism as the "fundamental factor operative towards the creation of wholes in the universe."[4]

Smuts in 1947

The book was part of a broader trend of interest in holism in European and colonial academia during the early twentieth century.[1] Smuts based his philosophy of holism on the thoughts behind his earlier book, Walt Whitman: A Study in the Evolution of Personality, written during his time at Cambridge in the early 1890s.[5][6] The book describes a "process-orientated, hierarchical view of nature" and has been influential among criticisms of reductionism.[3] Smuts' formulation of holism has also been linked with his political-military activity, especially his aspiration to create a league of nations: "the unification of the four provinces in the Union of South Africa, the idea of the British Commonwealth of Nations, and, finally, the great whole resulting from the combination of the peoples of the earth were just a logical progression consistent with his philosophical tenets."[7]

Synopsis of Holism and Evolution[edit source]

After identifying the need for reform in the fundamental concepts of matter, life, and mind (chapter 1), Smuts examines the reformed concepts (as of 1926) of space and time (chapter 2), matter (chapter 3), and biology (chapter 4), and concludes that the close approach to each other of the concepts of matter, life, and mind, and the partial overflow of each other's domains, imply that there is a fundamental principle (Holism) of which they are the progressive outcome.[8]:86 Chapters 5 and 6 provide the general concept, functions, and categories of holism; chapters 7 and 8 address holism with respect to Mechanism and Darwinism; chapters 9-11 make a start towards demonstrating the concepts and functions of holism for the metaphysical categories (mind, personality, ideals), and the book concludes with a chapter that argues for the universal ubiquity of holism and its place as a monistic ontology.

Structure[edit source]

Wholes are composites which have an internal structure, function, or character, which clearly differentiate them from mechanical additions, aggregates, and constructions, such as science assumes on the mechanical hypothesis.[8]:106 The concept of structure is not confined to the physical domain (e.g. chemical, biological and artifacts); it also applies to the metaphysical domain (e.g. mental structures, properties, attributes, values, ideals, etc.)[8]:161

Field[edit source]

The field of a whole is not something different and additional to it, it is the continuation of the whole beyond its sensible contours of experience.[8]:113 The field characterizes a whole as a unified and synthesized event in the system of relativity that includes not only its present but also its past—and also its future potentialities.[8]:89 As such, the concept of field entails both activity and structure.[8]:115

Variation[edit source]

Darwin's theory of organic descent placed primary emphasis on the role of natural selection, but there would be nothing to select if not for variation. Variations that are the result of mutations in the biological sense and variations that are the result of individually acquired modifications in the personal sense are attributed by Smuts to holism; further, it was his opinion that because variations appear in complexes and not singly, evolution is more than the outcome of individual selections; it is holistic.[8]:190–192

Regulation[edit source]

The whole exhibits a discernible regulatory function as it relates to cooperation and coordination of the structure and activity of parts, and to the selection and deselection of variations. The result is a balanced correlation of organs and functions. The activities of the parts are directed to central ends: co-operation and unified action instead of the separate mechanical activities of the parts.[8]:125

Creativity[edit source]

It is the intermingling of fields which is creative or causal in nature. This is seen in matter, where if not for its dynamic structural creative character, matter could not have been the mother of the universe. This function, or factor of creativity, is even more marked in biology, where the protoplasm of the cell is vitally active in an ongoing process of creative change where parts are continually being destroyed and replaced by new protoplasm. With minds, the regulatory function of holism acquires consciousness and freedom, demonstrating a creative power of the most far-reaching character. Holism is not only creative but self-creative, and its final structures are far more holistic than its initial structures.[8]:18, 37, 67–68, 88–89

Causality[edit source]

As relates to causality, Smuts makes reference to A. N. Whitehead, and indirectly Baruch Spinoza; the Whitehead premise is that organic mechanism is a fundamental process which realizes and actualizes individual syntheses or unities. Holism (the factor) exemplifies this same idea while emphasizing the holistic character of the process. The whole completely transforms the concept of causality: results are not directly a function of causes. The whole absorbs and integrates the cause into its own activity: results appear as the consequence of the activity of the whole.[8]:121–124,126

The whole is greater than the sum of its parts[edit source]

The fundamental holistic characters as a unity of parts which is so close and intense as to be more than the sum of its parts; which not only gives a particular conformation or structure to the parts, but so relates and determines them in their synthesis that their functions are altered; the synthesis affects and determines the parts, so that they function towards the whole; and the whole and the parts, therefore reciprocally influence and determine each other, and appear more or less to merge their individual characters: the whole is in the parts and the parts are in the whole, and this synthesis of whole and parts is reflected in the holistic character of the functions of the parts as well as of the whole.[8]:88

Progressive grading of wholes[edit source]

Smuts suggests "rough and provisional" summary of the progressive grading of wholes that comprise holism is as follows:[8]:109

  1. Material structure, e.g. a chemical compound
  2. Functional structure in living bodies
  3. Animals, which exhibit a degree of central control that is primarily implicit and unconscious
  4. Personality, characterized as conscious central control
  5. States and similar group organizations characterized by central control that involve many people
  6. Holistic Ideals, or absolute Values, distinct from human personality, that are creative factors in the creation of a spiritual world, for example Truth, Beauty and Goodness.

References[edit source]

  1. Jump up to:a b Ton Otto; Nils Bubandt (2 August 2011). Experiments in Holism: Theory and Practice in Contemporary Anthropology. John Wiley & Sons. p. 252. ISBN 978-1-4443-5185-9.
  2. ^ Freeman J (2005). "Towards a definition of holism"Br J Gen Pract55 (511): 154–5. PMC 1463203PMID 15720949.
  3. Jump up to:a b Poynton, J.C. (1987). "Smuts's Holism and Evolution sixty years on". Transactions of the Royal Society of South Africa46 (3): 181–189. doi:10.1080/00359198709520121.
  4. ^ J.C. Smuts (1927). Holism and evolution. Рипол Классик. ISBN 978-5-87111-227-4.
  5. ^ Jan C Smuts: Walt Whitman – a Study in the Evolution of Personality, Wayne State University Press 1973
  6. ^ Hancock – Smuts: 1. The Sanguine Years, 1870–1919, p. 28
  7. ^ Crafford, F.S. (1943). Jan Smuts: A Biography. Kessinger Publishing. p. 140. ISBN 1-4179-9290-5.
  8. Jump up to:a b c d e f g h i j k l Smuts, Jan Christiaan (1927). Holism and Evolution 2nd Edition. Macmillan and Co.

Backhouse & Walker - Quaker Missionaries

Backhouse & Walker - Quaker Missionaries

BACKHOUSE & WALKER - QUAKER MISSIONARIES
[James Backhouse]
[George Washington Walker]

James Backhouse and George Washington Walker sailed from St. Katherine's Dock in London, England on 3 September 1831 bound for Australia. Also aboard the 236 ton barque "Science" headed to Hobart, Van Diemen's Land were a group of over forty Chelsea Pensioners who had commuted their pensions for an advance of 4 years' payment. Thus began a six year mission to Australia for these two Friends followed by a two year mission to Mauritius and South Africa. Though they were accredited by the Society of Friends in England their journey was self-funded. In Australia, in addition to their missionary work, they prepared numerous reports for the Government on the conditions of convicts, aborigines, etc.

A chronology of their brief visit to Port Phillip is as follows:-

3 November 1837 - Departed Hobart, V.D.L. on the 208 ton barque "Eudora" en route to King Georges Sound via Port Phillip and South Australia. Near Preservation Island in Bass Strait a visitor came aboard the "Eudora" from another vessel. He was a seafaring man whose profane language greatly pained Backhouse. Not having an opportunity to speak with him privately, Backhouse slipped a note into his hand together with two tracts, "A Christian Memento" and "Thoughts on the Importance of Religion." The note said "Permit a stranger to commend to thy notice, the enclosed tracts, under the feeling that thy soul is precious in the sight of God, and that it ought to be precious in thy own sight, and that the days for securing its salvation are fast hastening away." He later met this man on shore and received his grateful acknowledgement for this action.

10 November 1837 - Arrived at Port Phillip and anchored at Gellibrands Point. Stayed on board while the Captain and a Customs Officer went up to Melbourne.

11 November 1837 - Walked along a sandy bush track to the Yarra River. Crossed to Melbourne by ferry where they met George Langhorne. Joined his party in a boat, travelling 2 miles up the Yarra to the Mission Station. Dined with George and Mary Langhorne. Then went 4 miles further up the Yarra to the dwelling of John and Mary Gardiner where they stayed the night.

12 November 1837 - Met with John Gardiner's staff in the morning. Returned to the Mission Station in the afternoon. Then went back to John Gardiner's property for the night.

13 November 1837 - Returned to Melbourne by boat. Met a number of acquaintances from Van Diemens Land and New South Wales. Took tea with a family of Wesleyans with whom they had been acquainted in Sydney, N.S.W. Attended a meeting of about 40 residents in the School House which was being used by all denominations as a Church. Returned to Langhorne's Mission Station for the night.

14 November 1837 - In the afternoon they made a trip down the Yarra in a boat to the "Eudora" to collect some tracts. Returned to Melbourne where they attended a meeting for the establishment of a Temperance Society as a branch to the one in Sydney, N.S.W.

15 November 1837 - Visited John Batman. James Backhouse later wrote: "We called on John Batman, formerly of Buffalo Plains, in Van Diemens Land, who has been much of an invalid since his removal to Port Phillip. He continues to feel a deep interest respecting the Aborigines of these Colonies, and has now, in his employment, several Blacks from the vicinity of Sydney, and a woman and two boys from Tasmania, whom he finds useful servants. They are not disposed to indulge in wandering habits, now that they are removed from their native haunts. This may probably arise, from the fear they entertain of the tribes by which they are here surrounded. J. Batman showed us the skull of a Native, found near Gellibrands Point, which was perforated with slugs, and had some of the lead lodged in the bone, evidently proving, that the individual to whom it had belonged, had been shot. Though from its appearance, when picked up, the murderous deed did not seem to have been perpetrated above six months, yet, he said, no inquiry had been instituted, as to how the party had come by his death."

Backhouse and Walker then headed off in the direction of Geelong, hoping to catch up with their friend, David Stead. However, after walking about three miles, they returned to Melbourne. That evening they dined with Captain William Lonsdale, the Police Magistrate. Spoke with him about the importance of holding inquests into the deaths of Aborigines who may have died under violent or suspicious circumstances. Returned to the Mission Station where they viewed the Aurora Australis, which appeared in the sky very brilliant, in columns of yellow, on a diffuse, pale crimson background.

16 November 1837 - Leaving the Mission Station, Backhouse walked through the bush to the beach and tried unsuccessfully to establish contact with the "Eudora" which was about 2 miles from the shore. The pre-arranged signal of lighting two fires on the sand was hampered by strong winds and no response was received. He then returned to join Walker in Melbourne where they distributed books and tracts. They then returned to the beach but were still unable to make contact with the "Eudora." At sunset they went back to Melbourne and spent the evening with John Batman who presented them with some oval baskets manufactured by local natives. These were said to be stronger and more robust than ones they had previously seen. They also noted that John Batman had some locally caught Emus.

17 November 1837 - Returned to the "Eudora" but because of the sea breeze were unable to set sail.

18 November 1837 - Set sail early and cleared Gellibrands Point. That evening they dropped anchor in a bay a little to the north of Arthurs Seat. Mention was made at this time of about thirty dogs that had been taken aboard the "Eudora" at Hobart for sale in India.

19 November 1837 - Passed out of Port Phillip Bay through the Heads en route to South Australia. From there they went on to spend time in Western Australia and Mauritius before landing in South Africa.

James Backhouse was born on 8 July 1794 at Darlington, County Durham, England, the son of James Backhouse and his wife Mary, nee Dearman. In 1816 he went into partnership with his elder brother, Thomas Backhouse, in a Nursery business in York, Yorkshire, England. He married on 5 November 1822 at the Friends' Meeting House, Tottenham, Middlesex, England, to Deborah Lowe, daughter of Richard Lowe of Worcester, England. His wife died on 10 December 1827 at York aged 34 years. Leaving his son James and daughter Elizabeth with relatives, he joined up with George Washington Walker to sail for Hobart, Van Diemens Land in the early 1830's. Returned to England from South Africa in 1841. Was also well known as a botanist and an author and he made frequent mention of the flora and fauna he observed in his writings. In later years he made extended missionary journeys to Norway and Lapland. He died on 20 January 1869 at his residence, Holgate House, York, Yorkshire, England.

George Washington Walker was born on 19 March 1800 at London, England, the son of John Walker, saddler, and his second wife Elizabeth, nee Ridley. Served an apprenticeship to a linen draper named Hadwen Bragg. Sailed from England in 1831 with James Backhouse for Van Diemen's Land. Later returned to Van Diemen's Land and married on 15 December 1840 at the Friends' Meeting House, Hobart, V.D.L. to Sarah Benson Mather, daughter of Robert Mather. Opened a linen drapery. Distributed religious literature and was a Temperance worker. A Founder and sometime Manager of the Hobart Town Savings Bank. Died on 1 February 1859 at his residence at the Savings Bank, Macquarie Street, Hobart, Tasmania, and was buried on 4 February 1859 at the Friend's Burial Ground, Providence Valley, West Hobart, Tasmania.

On his return to England in 1841, James Backhouse wrote accounts of his missionary travels. These were published as "A Narrative of a Visit to the Australian Colonies" (London, 1843) and "A Narrative of a Visit to the Mauritius and South Africa" (London, 1844). Following the death of George Washington Walker in 1859, he co-authored with Charles Tylor "The Life and Labours of George Washington Walker of Hobart Town, Tasmania" (London & York, 1862). Individual articles about James Backhouse and George Washington Walker, written by Mary Bartram Trott, appear in the "Australian Dictionary of Biography."

Source of Images: State Library of Victoria (Backhouse); University of Tasmania (Walker)

Contributed by Alexander Romanov-Hughes - PPPG Member No. 52 )