Amazon.com: Remaking Friends: How progressive Friends Changed Quakerism and Helped Save America 1822-1940 eBook: Chuck Fager: Books

Amazon.com: Remaking Friends: How progressive Friends Changed Quakerism and Helped Save America 1822-1940 eBook: Chuck Fager: Books




Remaking Friends: How progressive Friends Changed Quakerism and Helped Save America 1822-1940 Kindle Edition
by Chuck Fager (Author)


The Progressive Quakers, though long forgotten by historians, were the radical seed of activist American religion in much of the nineteenth and early twentieth centuries. Remaking Friends is the first book to tell their unique, exciting story. Emerging in the decades before the Civil War, the movement included pioneer crusaders for abolition and women’s rights. They challenged authoritarianism in churches and questioned many traditional dogmas. They stood for applying reason to doctrine, the Bible and theology; yet they were also welcoming to the burgeoning spiritualist movement.  

Come right down to it, the Progressive Friends were just darned interesting. They also shaped the contemporary liberal stream of the Quaker religious movement. Among many other outstanding figures of the era, Frederick Douglass, Susan B. Anthony, Lucretia Mott and William Lloyd Garrison were associated with them. The Progressive Friends have long deserved to have their story told. Finally, in Remaking Friends, they are.

In Remaking Friends,, the saga of the Progressive Friends comes to vivid life, with sketches of some of their outstanding leaders (and their dogged antagonists), their struggle for a voice, recognition, and impact. Beginning as a band of pacifists, some agonized over the Civil War, while others joined up to end slavery and rebellion. Then we follow their evolution and impact through the post-Civil War decades, into the first “Gilded Age,” and the emergence of modern imperialism and militarism--all issues they addressed, with striking contemporary resonance. It shows their ultimate success in shaping today's liberal Quakerism, even as their separate identity faded. Based on ground-breaking research in a wide range of original sources, the book includes more than thirty illustrations.





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File Size: 3489 KB
Print Length: 248 pages
Page Numbers Source ISBN: 1499604157
Simultaneous Device Usage: Unlimited
Publisher: Kimo Press (May 26, 2014)
Publication Date: May 26, 2014
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B00KLN30SU
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Amazon Best Sellers Rank: #891,481 Paid in Kindle Store (See Top 100 Paid in Kindle Store)
#1252 in Religious Studies - History
#3435 in General History of Religion
#4749 in History of Religions


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Top Reviews

Leslie Sussan
3.0 out of 5 starsWell, the writing is idiosyncratic and colloquial and the ...May 19, 2015
Format: PaperbackVerified Purchase
Well, the writing is idiosyncratic and colloquial and the author meanders along following his own impulses, but he is an entertaining companion. The tale he tells is primarily of interest to other Quakers who will already have some idea who the Hicksites were and what the difference is between a yearly and monthly meeting. On the other hand, for that target audience, the story of the struggle between a Quietist Quaker establishment on the one hand and a minority prepared to go to war behind John Brown with activist "progressive" Friends seeking to bring about the abolition of slavery, along with Temperance and women's rights is a lively and provocative bit of history. Lucretia Mott comes thru as a powerful character.

3 people found this helpful

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Helen Bayes
5.0 out of 5 starsA gripping read for those passionate about Quaker history and ...May 25, 2015
Format: PaperbackVerified Purchase
A gripping read for those passionate about Quaker history and keen to understand more about continuing revelation during and following the American Civil War. The Inward Voice has worked in wondrous ways to bring us to the openness we Qs have today.

3 people found this helpful

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J. Lowe
5.0 out of 5 starsGood Quaker HistorylJuly 17, 2015
Format: PaperbackVerified Purchase
A very interesting and surprising history of the Society of Friends and their divisions. Chuck Fager is a thorough researcher, not aftraid of the truth even when it hurs.

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William T Weidner
1.0 out of 5 starsBoringMarch 28, 2015
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Boring and I did not like content


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j a haverstick
5.0 out of 5 starslive and learnOctober 2, 2014
Format: Kindle Edition
Over the last, oh, lifetime, I’ve read my share of Quaker history. I found three periods particularly interested: the 17th century, the early experience in Pennsylvania, and the Hicksite schism of the 19th century. Each has its Quaker extinction event, the Naylor affair, the political loss of Pennsylvania and the isolation and quietism of Friends after the Hicksite revolution. Somewhere I had read, however, that the ;largest loss of membership occurred during the Civil War. I’ve repeated this several times over the years because, hey, it sure sounds like it could be true and second, it makes a great moral example. The conflict between intuitively valid values, extermination of chattel slavery and pacifism.

I never had any statistics to back it up, though. And I was always a little troubled by my stating something as true which was just hearsay to me. This is why I ordered and read Fager’s book. Spoiler alert, I don’t know whether I was right or not - accurate statistics don’t seem to be available- and it would be a project in itself to even figure out to gather them to back such a claim But I did learn of a host of factors which negatively affected the Friends and much else as well.

First, the Hicksites, of whom I had always considered myself an example, were not the nice guys and gals I had supposed. The extraordinarily rigid Hicksite hierarchy - a surprise - exacerbated the whole natural crisis s among Friends at this time. And not only on the war/slavery issue, but women’s rights and other progressive issues. (I still like Hicks, though.)

Second, this created a reaction among some Friends of social conscience who were either booted out of their meetings or quit and formed rival meetings of Progressive Friends. In fact, it’s this movement which is the main focus of the book.

When you add the war and the enlistment of many young friends, the pot really starts to boil. The weakening of the traditional structures led to a loosening of some traditional practices, Friends became less “peculiar” in behavior and dress. Some returning soldiers were welcomed back, many it seems, but some also were not.. And the next thing you know, this younger generation began “marrying out”, again sometimes with and sometimes without being disowned or quitting.

This is a lot more, you might say a really lot more, nuanced than the mantra I’ve been repeating about the Civil War and Friends. History is messier and thicker than the stories we often tell. I enjoyed this book very much, a real learning experience.

One note of formatting. The book is full of quotes from sermons and other primary material. In this format, I often missed the transition from the author to the quoted material and back again. A minor issue. I think all historically minded Friends would get much from this book and also anybody else with serious interest in American history of this period

11 people found this helpful

Lucretia Mott - Wikipedia

Lucretia Mott - Wikipedia





Lucretia Mott
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Lucretia Mott

Lucretia Mott at the age of 49 (1842), at the National Portrait Gallery in Washington, D.C.
Born
Lucretia Coffin
January 3, 1793

Nantucket, Massachusetts, U.S.
Died November 11, 1880 (aged 87)

Cheltenham, Pennsylvania, U.S.
Occupation Abolitionist, suffragist, teacher
Spouse(s) James Mott
Children 6
Parent(s) Thomas Coffin
Anna Folger
Relatives Martha Coffin Wright (sister)
Mayhew Folger (maternal uncle)


Lucretia Mott (née Coffin; January 3, 1793 – November 11, 1880) was a U.S. Quaker, abolitionist, women's rights activist, and social reformer. She had formed the idea of reforming the position of women in society when she was amongst the women excluded from the World Anti-Slavery Convention in 1840. In 1848 she was invited by Jane Hunt to a meeting that led to the first meeting about women's rights. Mott helped write the Declaration of Sentimentsduring the 1848 Seneca Falls Convention.

Her speaking abilities made her an important abolitionist, feminist, and reformer. When slavery was outlawed in 1865, she advocated giving former slaves who had been bound to slavery laws within the boundaries of the United States, whether male or female, the right to vote. She remained a central figure in the abolition and suffrage movement until her death in 1880.

Mott was a Quaker preacher early in her adulthood.


Contents
1Early life and education
2Abolitionist
2.1Early anti-slavery efforts
2.2World's Anti-Slavery Convention
3Women's rights
3.1Overview
3.2Seneca Falls Convention
3.3American Equal Rights Association
3.4Discourse on Women
4Swarthmore College
5Pacifism
6Personal life
7Legacy
8See also
9References
9.1Bibliography
10Further reading
11External links
Early life and education[edit]

Lucretia Coffin was born in Nantucket, Massachusetts, the second child of Anna Folger and Thomas Coffin.[1] Through her mother, she was a descendent of Peter Folger[2] and Mary Morrell Folger.[3] Her cousin was Framer Benjamin Franklin, while other Folger relatives were Tories.[4]

She was sent at the age of 13 to the Nine Partners School, located in Dutchess County, New York, which was run by the Society of Friends.[5] There she became a teacher after graduation. Her interest in women's rights began when she discovered that male teachers at the school were paid significantly more than female staff.[6] After her family moved to Philadelphia, she and James Mott, another teacher at Nine Partners, followed.[7]




Abolitionist[edit]
Early anti-slavery efforts[edit]

Like many Quakers, Mott considered slavery to be evil. Inspired in part by minister Elias Hicks, she and other Quakers refused to use cotton cloth, cane sugar, and other slavery-produced goods. In 1821, Mott became a Quaker minister. With her husband's support, she traveled extensively as a minister, and her sermons emphasized the Quaker inward light, or the presence of the Divine within every individual. Her sermons also included her free produce and anti-slavery sentiments. In 1833, her husband helped found the American Anti-Slavery Society. By then an experienced minister and abolitionist, Lucretia Mott was the only woman to speak at the organizational meeting in Philadelphia. She tested the language of the society's Constitution and bolstered support when many delegates were precarious. Days after the conclusion of the convention, at the urging of other delegates, Mott and other white and black women founded the Philadelphia Female Anti-Slavery Society. Integrated from its founding, the organization opposed both slavery and racism, and developed close ties to Philadelphia's Black community. Mott herself often preached at Black parishes. Around this time, Mott's sister-in-law, Abigail Lydia Mott, and brother-in-law, Lindley Murray Moore, were helping to found the Rochester Anti-Slavery Society (see Julia Griffiths).

Amidst social persecution by abolition opponents and pain from dyspepsia, Mott continued her work for the abolitionist cause. She managed their household budget to extend hospitality to guests, including fugitive slaves, and donated to charities. Mott was praised for her ability to maintain her household while contributing to the cause. In the words of one editor, "She is proof that it is possible for a woman to widen her sphere without deserting it."[8] Mott and other female activists also organized anti-slavery fairs to raise awareness and revenue, providing much of the funding for the movement.[9]

Women's participation in the anti-slavery movement threatened societal norms.[citation needed] Many members of the abolitionist movement opposed public activities by women, especially public speaking. At the Congregational Church General Assembly, delegates agreed on a pastoral letter warning women that lecturing directly defied St. Paul's instruction for women to keep quiet in church.(1 Timothy 2:12) Other people opposed women's speaking to mixed crowds of men and women, which they called "promiscuous." Others were uncertain about what was proper, as the rising popularity of the Grimké sisters and other women speakers attracted support for abolition.

Mott attended all three national Anti-Slavery Conventions of American Women (1837, 1838, 1839). During the 1838 convention in Philadelphia, a mob destroyed Pennsylvania Hall, a newly opened meeting place built by abolitionists. Mott and the white and black women delegates linked arms to exit the building safely through the crowd. Afterward, the mob targeted her home and Black institutions and neighborhoods in Philadelphia. As a friend redirected the mob, Mott waited in her parlor, willing to face her violent opponents.[10]

Mott was involved in a number of anti-slavery organizations, including the Philadelphia Female Anti-Slavery Society, the Pennsylvania Anti-Slavery Society (founded in 1838), the American Free Produce Association, and the American Anti-Slavery Society.
World's Anti-Slavery Convention[edit]
Main article: World Anti-Slavery Convention

1840 World Anti-Slavery Convention.[11] Move your cursor to identify delegates or click the icon to enlarge

In June 1840, Mott attended the General Anti-Slavery Convention, better known as the World's Anti-Slavery Convention, in London, England. In spite of Mott's status as one of six women delegates, before the conference began, the men voted to exclude the American women from participating, and the female delegates were required to sit in a segregated area. Anti-slavery leaders didn't want the women's rights issue to become associated with the cause of ending slavery worldwide and dilute the focus on abolition.[12] In addition, the social mores of the time generally prohibited women's participation in public political life. Several of the American men attending the convention, including William Lloyd Garrison and Wendell Phillips, protested the women's exclusion.[13] Garrison, Nathaniel Peabody Rogers, William Adam, and African American activist Charles Lenox Remond sat with the women in the segregated area.

Activists Elizabeth Cady Stanton and her husband Henry Brewster Stanton attended the convention while on their honeymoon. Stanton admired Mott, and the two women became united as friends and allies.

One Irish reporter deemed her the "Lioness of the Convention".[14] Mott was among the women included in the commemorative painting of the convention, which also featured female British activists: Elizabeth Pease, Mary Anne Rawson, Anne Knight, Elizabeth Tredgold and Mary Clarkson, daughter of Thomas Clarkson.[15]

Encouraged by active debates in England and Scotland, Mott also returned with new energy for the anti-slavery cause in the United States. She continued an active public lecture schedule, with destinations including the major Northern cities of New York Cityand Boston, as well as travel over several weeks to slave-owning states, with speeches in Baltimore, Maryland and other cities in Virginia. She arranged to meet with slave owners to discuss the morality of slavery. In the District of Columbia, Mott timed her lecture to coincide with the return of Congress from Christmas recess; more than 40 Congressmen attended. She had a personal audience with President John Tyler who, impressed with her speech, said, "I would like to hand Mr. Calhoun over to you",[16] referring to the senatorand abolition opponent.
Women's rights[edit]
Overview[edit]

Mott and Cady Stanton became well acquainted at the World's Anti-Slavery Convention. Cady Stanton later recalled that they first discussed the possibility of a women's rights convention in London.

Women's rights activists advocated a range of issues, including equality in marriage, such as women's property rights and rights to their earnings. At that time it was very difficult to obtain divorce, and fathers were almost always granted custody of children. Cady Stanton sought to make divorce easier to obtain and to safeguard women's access to and control of their children. Though some early feminists disagreed, and viewed Cady Stanton's proposal as scandalous, Mott stated "her great faith in Elizabeth Stanton's quick instinct & clear insight in all appertaining to women's rights."[17]

Mott's theology was influenced by Unitarians including Theodore Parker and William Ellery Channing as well as early Quakers including William Penn. She thought that "the kingdom of God is within man" (1749) and was part of the group of religious liberals who formed the Free Religious Association in 1867, with Rabbi Isaac Mayer Wise,[18] Ralph Waldo Emerson and Thomas Wentworth Higginson.

In 1866, Mott joined with Stanton, Anthony, and Stone to establish the American Equal Rights Association. The following year, the organization became active in Kansas where black suffrage and woman suffrage were to be decided by popular vote, and it was then that Stanton and Anthony formed a political alliance with Train, leading to Mott's resignation. Kansas failed to pass both referenda.

Mott was a founder and president of the Northern Association for the Relief and Employment of Poor Women in Philadelphia (founded in 1846).
Seneca Falls Convention[edit]
Main article: Seneca Falls Convention

In 1848, Mott and Cady Stanton organized the Seneca Falls Convention, the first women's rights convention, at Seneca Falls, New York.[19] Stanton's resolution that it was "the duty of the women of this country to secure to themselves the sacred right to the elective franchise" was passed despite Mott's opposition. Mott viewed politics as corrupted by slavery and moral compromises, but she soon concluded that women's "right to the elective franchise however, is the same, and should be yielded to her, whether she exercises that right or not."[20] Mott signed the Seneca Falls Declaration of Sentiments.

Despite Mott's opposition to electoral politics, her fame had reached into the political arena even before the July 1848 women's rights convention. During the June 1848 National Convention of the Liberty Party, 5 of the 84 voting delegates cast their ballots for Lucretia Mott to be their party's candidate for the Office of U.S. Vice President. In delegate voting, she placed 4th in a field of nine.

Over the next few decades, women's suffrage became the focus of the women's rights movement. While Cady Stanton is usually credited as the leader of that effort, it was Mott's mentoring of Cady Stanton and their work together that inspired the event. Mott's sister, Martha Coffin Wright, also helped organize the convention and signed the declaration.

Noted abolitionist and human rights activist Frederick Douglass was in attendance and played a key role in persuading the other attendees to agree to a resolution calling for women's suffrage.[21]
American Equal Rights Association[edit]

After the Civil War, Mott was elected the first president of the American Equal Rights Association, an organization that advocated universal suffrage. She resigned from the association in 1868 when Elizabeth Cady Stanton and Susan B. Anthony allied with a controversial businessman named George Francis Train. Mott tried to reconcile the two factions that split the following year over the priorities of woman suffrage and Black male suffrage. Ever the peacemaker, Mott tried to heal the breach between Stanton, Anthony and Lucy Stone over the immediate goal of the women's movement: suffrage for freedmen and all women, or suffrage for freedmen first?
Discourse on Women[edit]

In 1849, Mott's "Sermon to the Medical Students" was published.[22] In 1850, Mott published her speech Discourse on Woman, a pamphlet about restrictions on women in the United States.[23]
Swarthmore College[edit]

In 1864, Mott and several other Hicksite Quakers incorporated Swarthmore College near Philadelphia, which remains one of the premier liberal arts colleges in the country.[24]
Pacifism[edit]

Mott was a pacifist, and in the 1830s, she attended meetings of the New England Non-Resistance Society. She opposed the War with Mexico. After the Civil War, Mott increased her efforts to end war and violence, and she was a leading voice in the Universal Peace Union, founded in 1866.[25]
Personal life[edit]

James and Lucretia Mott, 1842

On April 10, 1811, Lucretia Coffin married James Mott at Pine Street Meeting in Philadelphia. They had six children. Their second child, Thomas Mott, died at age two. Their surviving children all became active in the anti-slavery and other reform movements, following in their parents' paths. Her great-granddaughter May Hallowell Loud became an artist.

Mott died on November 11, 1880 of pneumonia at her home, Roadside, in Cheltenham, Pennsylvania. She was buried near to the highest point of Fair Hill Burial Ground, a Quaker cemetery in North Philadelphia.

Mott's great-granddaughter served briefly as the Italian interpreter for American feminist Betty Friedan during a controversial speaking engagement in Rome.[26]
Legacy[edit]
Designations

Pennsylvania Historical Marker
Official name Lucretia C. Mott
Type Roadside
Criteria Civil Rights, Government & Politics, Government & Politics 19th Century, Religion, Underground Railroad, Women
Designated May 01, 1974
Location PA 611 at Latham Pkwy., N of Cheltenham Ave., Elkins Park
Marker Text Nearby stood "Roadside," the home of the ardent Quakeress, Lucretia C. Mott (1793-1880). Her most notable work was in connection with antislavery, women's rights, temperance and peace.


U.S. postage stamp commemorating the Seneca Falls Convention titled 100 Years of Progress of Women: 1848–1948 (Elizabeth Cady Stanton on left, Carrie Chapman Catt in middle, Lucretia Mott on right.)

Susan Jacobywrites, "When Mott died in 1880, she was widely judged by her contemporaries... as the greatest American woman of the nineteenth century." She was a mentor to Elizabeth Cady Stanton, who continued her work.[27]

A version of the Equal Rights Amendment from 1923, which is different from the current version and is written, "Men and women shall have equal rights throughout the United States and every place subject to its jurisdiction. Congress shall have power to enforce this article by appropriate legislation.," was named the Lucretia Mott Amendment.[28][29]

A stamp was issued in 1948 in remembrance of the Seneca Falls Convention, featuring Elizabeth Cady Stanton, Carrie Chapman Catt, and Lucretia Mott.

In 1983, Mott was inducted into the National Women's Hall of Fame.[30]

Mott is commemorated along with Elizabeth Cady Stanton and Susan B. Anthony in a sculpture by Adelaide Johnson at the United States Capitol, unveiled in 1921. Originally kept on display in the crypt of the US Capitol, the sculpture was moved to its current location and more prominently displayed in the rotunda in 1997.[31]

The Lucretia Mott School in Washington D.C. was named for her,[32] as was P.S. 215 Lucretia Mott; the latter closed in 2015.[33]

The U.S. Treasury Department announced in 2016 that an image of Mott will appear on the back of a newly designed $10 bill along with Sojourner Truth, Susan B. Anthony, Elizabeth Cady Stanton, Alice Paul and the 1913 Woman Suffrage Procession. Designs for new $5, $10 and $20 bills will be unveiled in 2020 in conjunction with the 100th anniversary of American women winning the right to vote via the Nineteenth Amendment.[34][35]
See also[edit]

History of feminism
Jane Johnson (slave)
List of suffragists and suffragettes
Suffragette
Women's Social and Political Union
Women's suffrage in the United States
References[edit]

^ Faulkner 2011, pp. 8, 14.
^ Faulkner 2011, p. 12.
^ Payne 2011, p. 20.
^ Faulkner 2011, p. 14.
^ Faulkner 2011, pp. 24–27.
^ Faulkner 2011, p. 33, 34.
^ Faulkner 2011, pp. 34, 36.
^ Bacon 1999, p. 68.
^ Faulkner 2011, p. 169.
^ Faulkner 2011, p. 79.
^ Haydon 1841.
^ Rodriguez 2011, pp. 585–596.
^ Winifred, Conkling. Votes for women! : American suffragists and the battle for the ballot(First ed.). Chapel Hill, North Carolina. p. 27. ISBN 9781616207342. OCLC 1021069176.
^ Bacon 1999, p. 92.
^ Haydon 1840.
^ Bacon 1999, p. 105.
^ Faulkner 2011, p. 160.
^ The Free Religious Association 1907, pp. 30–31.
^ McMillen 2008, pp. 2–3.
^ Faulkner 2011, p. 147.
^ National Portrait Gallery, The Seneca Falls Convention.
^ Lockard.
^ Mott 1849.
^ Swarthmore College.
^ "Universal Peace Union Records, Collection: DG 038 - Swarthmore College Peace Collection". swarthmore.edu/Library/peace/.
^ Friedan 2001, p. 221.
^ Jacoby 2005, p. 95.
^ "Who was Alice Paul". Alice Paul Institute. Retrieved February 2, 2016.
^ ""Lucretia Mott" National Park Service". National Park Service. United States Government. Retrieved March 21, 2016.
^ National Women's Hall of Fame, Lucretia Mott
^ Architect of the Capitol.
^ The Washington Post Staff 1909.
^ "P.S. 215 Lucretia Mott – District 27 – InsideSchools". insideschools.org.
^ US Department of the Treasury.
^ Korte 2016.


Bibliography[edit]
Architect of the Capitol. "Portrait Monument of Lucretia Mott, Elizabeth Cady Stanton, and Susan B. Anthony". Washington, D.C.: Architect of the Capitol.
Bacon, Margaret Hope (1999). Valiant friend: the life of Lucretia Mott. New York, New York: Quaker Press of Friends General Conference. ISBN 9781888305111.
Faulkner, Carol (May 10, 2011). Lucretia Mott's Heresy: Abolition and Women's Rights in Nineteenth-Century America. University of Pennsylvania Press. ISBN 0-8122-0500-6.
The Free Religious Association (1907). Proceedings at the Fortieth Annual Meeting of the Free Religious Association. Boston: Adams & Company. pp. 30–31.
Friedan, Betty (2001), "The enemies without and the enemies within", in Friedan, Betty(ed.), Life so far, New York: Touchstone, p. 221, ISBN 9780743200240
Haydon, Benjamin Robert (1840). "The anti-slavery society convention". Retrieved July 19, 2008.
Haydon, Benjamin Robert (1841). "The Anti-Slavery Society Convention, 1840". National Portrait Gallery, London. NPG599, Given by British and Foreign Anti-Slavery Society in 1880
Jacoby, Susan (2005). Freethinkers: a history of American secularism. New York: Metropolitan/Owl. p. 95. ISBN 9780805077766.
Korte, Gregory (April 21, 2016). "Anti-slavery activist Harriet Tubman to replace Jackson on $20 bill". USA Today. Retrieved August 7, 2016.
Lockard, Joe. "A Sermon to the Medical Students, 1849". The Antislavery Literature Project.
McMillen, Sally Gregory (2008). Seneca Falls and the Origins of the Women's Rights Movement. New York: Oxford University Press. ISBN 0-19-518265-0.
Mott, Lucretia (December 17, 1849). "Discourse on Woman". National American Woman Suffrage Association Collection. American Memory, Library of Congress.
Phil Wallace Payne (September 30, 2011). Writes of Passage: Threads in the Fabric of Our Times. Xlibris Corporation. p. 20. ISBN 978-1-4653-4861-6.[self-published source]
"The Seneca Falls Convention". National Portrait Gallery, Smithsonian Institution. Archived from the original on June 3, 2013. Retrieved March 6, 2014.
Rodriguez, Junius P. (2011), "Entries, O–W", in Rodriguez, Junius P. (ed.), Slavery in the modern world: a history of political, social, and economic oppression, Santa Barbara, California: ABC-CLIO, LCC, ISBN 9781851097883
"1860 Founders and the Quaker Tradition". Swarthmore College. Archived from the original on September 30, 2015.
"Treasury Secretary Lew Announces Front of New $20 to Feature Harriet Tubman, Lays Out Plans for New $20, $10 and $5". US Department of the Treasury. April 20, 2016. Retrieved December 11, 2017.
The Washington Post Staff (April 9, 1909). "Mott School Completed". The Washington Post.
Further reading[edit]
Bacon, Margaret Hope (1989). Mothers of feminism: the story of Quaker women in America. San Francisco: Harper & Row. ISBN 9780062500465.
Cromwell, Otelia (1958). Lucretia Mott. Cambridge, Massachusetts: Harvard University Press. OCLC 757626.
Mott, Lucretia (author); Greene, Dana (editor) (1980). Lucretia Mott, her complete speeches and sermons. New York: The Edwin Mellen Press. ISBN 9780889469686.
Mott, Lucretia (author); Hallowell, Anna Davis (editor) (1884). James and Lucretia Mott. Boston: Houghton, Mifflin and Company.
Hare, Lloyd C.M. (1937). The greatest American woman, Lucretia Mott. New York: The American Historical Society, Inc. OCLC 1811544.
Mott, Lucretia (author); Palmer, Beverly Wilson (2002). Selected letters of Lucretia Coffin Mott. Urbana, Illinois: University of Illinois Press. ISBN 9780252026744.
Unger, Nancy C. (February 2000). "Mott, Lucretia Coffin". American National Biography Online.


External links[edit]
Wikimedia Commons has media related to Lucretia Mott.

Works written by or about Lucretia Coffin Mott at Wikisource
About Lucretia Coffin Mott, Lucretia Coffin Mott Chronology
Lucretia Mott, Women's Rights, National Historical Park, New York, National Park Service
Lucretia Mott Biography, Civil Rights Activist, Women's Rights Activist (1793–1880), biography.com
Lucretia Mott, history.com
The Lucretia Mott Papers
Lucretia Mott's biography from the Smithsonian
Biography on the National Women's Hall of Fame site
The Liberator Files, Items concerning Lucretia Mott from Horace Seldon's collection and summary of research of William Lloyd Garrison's The Liberator original copies at the Boston Public Library, Boston, Massachusetts.
"Lucretia Mott". Quaker Abolitionist, Suffragist, and Educator. Find a Grave. January 1, 2001. Retrieved August 18, 2011.
Lucretia Coffin Mott, Discourse on woman, 1849 (From a book, Chapter 6, without pagination, continuous text), in google books
Michals, Debra "Lucretia Mott". National Women's History Museum. 2017.

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ISNI: 0000 0000 8110 8013
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WorldCat Identities (via VIAF): 32004830

알라딘: 도덕적 동물

알라딘: 도덕적 동물

도덕적 동물 | 사이언스 클래식 1
로버트 라이트 (지은이),박영준 (옮긴이)사이언스북스2003-10-27원제 : The Moral Animal (1994년)
































책소개


진화심리학 입문서로 12개국에서 번역되었다. 진화심리학을 명확히 규정하고, 세계와 인간을 바라보는 새로운 관점을 제시하고 있다. 특히 진화론에서 사회생물학을 거쳐 진화심리학으로 이어지는 흐름을 한눈에 살필 수 있으며, 진화심리학이 지닌 학문적 가능성도 조감할 수 있다.




진화심리학은 진화론을 통해 인간의 본성을 파악하는 학문이다. 다윈과 프로이트의 만남이라고 하면 이해가 쉬울 것이다. 진화심리학은 사회생물학이 (유전적 결정론 또는 생물학적 결정론 때문에) 받았던 비난을 극복하고 심리학 및 철학과의 만남을 통해 인간 본성에 접근하고 있다.




진화 심리학은 아직 걸음마 단계라 할 수 있지만, 더 많은 체계화와 연구가 요망되는 전도유망한 학문이다. 저자는 이 책에서 일부일처제는 남자와 여자중 누구에게 자연스러운가? 부모는 왜 자식을 편애하는가? 지위 상승에의 욕망은 어디에서 오는 걸까?...에 대해서 답하고 있다. 특히, 도덕의 기원에 주목하여 성, 사랑, 결혼, 이타심, 경쟁 등을 진화심리학의 관점에서 재조명한다.




목차


머리말｜다윈은 우리에게 어떤 의미를 갖는가?

1부 섹스, 로맨스, 사랑
1장 다윈 시대의 도래
2장 수컷과 암컷
3장 남성과 여성
4장 결혼 시장
5장 다윈의 결혼
6장 축복된 결혼 생활을 위한 다윈의 계획

2부 사회적 유대
7장 가족
8장 다윈과 야만인들
9장 친구들
10장 다윈의 양심

3부 사회적 경쟁
11장 다윈의 망설임
12장 사회적 지위
13장 기만과 자기 기만
14장 다윈의 승리

4부 도덕적 동물
15장 다윈주의자와 프로이트주의자의 냉소주의
16장 진화윤리학
17장 도덕과 유전자
18장 다윈, 종교를 갖다

감사의 말
FAQ
주(註)
참고 문헌
찾아보기
Illustration Credits


접기




책속에서

일단 암컷이 전반적으로 약간이라도 저항을 하기 시작한다면, 약간 더 강하게 저항하는 것이 더 바람직한 결과를 낳을 것이다. 저항을 극복하기 위해 필요한 것이 무엇이건 간에, 보다 강하게 저항하는 암컷의 아들이 약하게 저항하는 암컷의 아들보다는 더 좋은 유전자를 보유하고 있을 가능성이 크기 때문이다. 따라서 다윈주의적 관점에서 보면, 암컷의 수줍음은 그 자체가 일종의 보상이다. (p.89 중에서) 접기


사실 다윈이 이룬 업적에는 어떤 일관성이 있다. 그가 변덕스럽게 탐구한 것은 아니었지만 그는 자기 의심과 과도한 복종심 때문에 곤경에 빠지는 일이 종종 있었다. 그는 지위 상승을 추구했지만 양심의 가책과 겸손 속에 그것을 능숙하게 감추었다. 다윈이 받았던 양심의 가책 속에는 도덕이 위치해 있다. 성취를 이룬 사람들에게 그가 복종을 표시했던 그 밑으로는 사회의 공격에 대비한 결연한 방어 의지가 있다. 그가 친구들에 표했던 교감 그 밑으로는 용의주도한 정치적 동맹이 있다. 얼마나 대단한 동물인가!-454쪽 접기 - 이로운삶









이와 같은 이유에서 다윈은 인간 종이 도덕적인 종이고, 인간은 도덕적인 동물이라고 믿었다. “도덕적인 존재란 자신의 과거 행동들과 동기들을 미래의 것들과 비교할 수 있고, 그것들을 승인하거나 승인하지 않거나 할 수 있는 존재이다.” 그리고 “다른 하등 동물들이 이 능력을 갖고 있으리라고 가정할 어떤 이유도 없다.” 라고 썼다. 그렇다. 이런 의미에서 우리는 도덕적이다. 적어도 우리에게는 진실되고 반성된 삶을 살 수 있는 기술적 능력이 있다. 우리에게는 자기 인식, 기억, 통찰력, 판단력이 있다. 그러나 최근 수십 년 동안 진화론적사상은 우리로 하여금 '기술적' 이라는 단어를 강조하도록 이끌었다. 오랜 기간에 걸쳐 우리가 진실하고 긴장되는 도덕적인 정밀 조사를 받고, 우리의 행동을 적절하게 조정하는 것은 디자인의 목적에 부합하지 않는다. 우리는 잠재적으로 도덕적 동물이지만 (어떤 다른 동물이 말할 수 있는 것보다 더) 자연적으로 도덕적 동물인 것은 아니다. 도덕적인 동물이 되기 위해서 우리는 얼마나 철저하게 도덕적 동물이 아닌지를 깨달아야만 한다.-502쪽 접기 - 이로운삶


도덕을 측정하는 세밀한 잣대를 가지고 다윈은 자신의 삶에 합격점을 주었다. “나는 정직하게 평생을 과학에 전념했고 헌신해 왔다고 믿는다.” 그러나 "어떤 큰 죄도 짓지 않았다는 안도감"에도 불구하고 그는 "종종 내 주위 사람들에게 좀 더 직접적으로 이익을 주지 못한 것을 후회했다. 굳이 변명하자면 나는 건강이 좋지 않았고, 어떤 주제나 분야에서 다른 분야로 옮기기 어려운 정신 구조를 지니고 있었기 때문이다. 나는 평생을 봉사에 헌신하면서 살아도 큰 만족을 얻을 수 있다고 생각한다. 그리고 이것이 더 훌륭한 행위였는지도 모른다. 다윈이 최선을 다해 공리주의자의 삶을 살지는 않았음은 사실이다. 누구도 그런 삶을 산 사람은 없다. 그러나 그는 죽음을 맞이하면서 친절하고 너그럽게 살아온 삶과, 성실히 수행한 의무들과 다는 아니었어도 그가 그 근원을 처음 발견한 이기심에 대한 고통스러운 투쟁에 대해 올바르게 숙고할 수 있었다. 그 삶은 완벽한 삶은 아니었다. 그러나 인간은 그보다 더 추악해질 수 있다.-552쪽 접기 - 이로운삶

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추천글

다윈의 진화론은 종교적 가치관의 쇠퇴와 더불어 과학적 세계관의 확산을 불러왔다. 진화론에 대한 찬반논쟁은 아직도 진행형이지만 이 과정에서 발달한 진화심리학은 인간의 우정, 사랑, 섹스, 질투, 인종차별, 외국인 혐오, 자식 간의 경쟁 등에 숨어 있는 진화론적 메커니즘을 밝혀내는데 유용한 도구가 되고 있다. 특히, 이 책은 진화론을 제창한 다윈의 전기를 진화론적 관점에서 재구성하는 독특한 서술방식을 통해 진화론을 그야말로 실감 있게 이해할 수 있도록 안내한다. 지성인이 되기 위한 출발점에 서 있는 대학 신입생들에게 진화론과의 대화는 한번쯤 거쳐야 할 필수 과정임에 틀림없다.


- 허남결 (동국대 불교학부 교수)

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저자 및 역자소개


로버트 라이트 (Robert Wright) (지은이)


저자파일




최고의 작품 투표




신간알림 신청



프린스턴 대학에서 공공문제와 국제관계, 그리고 진화심리학의 전신인 사회생물학을 공부했다. 다양한 미디어를 통해 진화심리학, 역사, 종교, 전쟁, 기술 등의 주제로 대중과 소통하는 저널리스트의 경력을 쌓아왔다. <뉴요커> <애틀랜틱> <타임> <뉴리퍼블릭> 등 주요 잡지에 칼럼을 기고했으며 <사이언스> 기자로 근무하며 쓴 과학, 기술, 철학에 대한 칼럼으로 ‘미국 잡지상’을 수상했다. 첫 번째 저서인 『세 과학자와 그들의 신』(1989)이 ‘전미 도서비평가 협회상’을 수상하며 주목받는 저술가로 부상했다. 그의 두 번째 책 『도덕적 동... 더보기

최근작 : <불교는 왜 진실인가>,<신의 진화>,<넌제로> … 총 107종 (모두보기)



박영준 (옮긴이)


서강대학교 철학과를 졸업하고 책과 관련된 일을 계속해오다가, 현재는 과학책과 인문서를 우리말로 옮기는 일에 전념하고 있다. 옮긴책으로 <자라파 이야기>, <소금과 문명>, <과학으로 가는 길>, <악마가 준 선물 감자이야기>, <지구가 지글지글> 등이 있다.


최근작 : … 총 20종 (모두보기)






인간의 동기를 알고 싶다면 이책을 보라


진화 심리학은 우리 인간의 의식 저변에 깔린 "동기"를 설명할 수 있게 해 준다. 우리가 당연하다고 생각하는 사랑, 헌신, 가족애, 동료애는 과연 어디에서 비롯되었을까? 어째서 모든 문화에서 이런 공통된 특징이 발견되는 것일까? 진화 심리학은 이 물음들에 대한 답을 진화에서 찾는다.


물론 사랑이나 헌신이 "유전"된다고 주장 하는 것은 아니다. 유전자는 우리가 그런 특성을 "배울" 수 있는 기반을 마련해 주고 특정 상황에서 특정 감정을 불러 일으킴으로써 우리에게 영향을 줄 뿐이다. (어머니는 자기 자식에게 무한한 사랑을 느낀다. 그런 감정을 단지 당연하다고만 말하기에는 우리의 호기심이 너무크다.)


이 책의 전반부는 남년관계에 있어서의 진화의 역할에 후반부는 더 넓은 범위의 사회 교제에 있어서의 진화의 역할에 대해 다룬다.


이야기가 다윈의 일생을 따라가며 전개되는 것도 흥미롭다. 진화론의 아버지를 관찰대 위에 올려놓고 그에게서 진화의 흔적을 찾는 것은 또 다른 재미를 안겨준다.




- 접기


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