The Christian Quaker

As Quakerism entered its third decade, the 1672 Declaration of Indulgence created new space for theological dispute. This chapter considers a series of early 1670s pamphlet disputations involving William Penn—first with Thomas Hicks and then with John Faldo—which demonstrate the challenges facing any intellectual outworking of the Quakers’ belief in the immanent Christ. Quaker apologists accepted openly that the Light within was derivative of ‘Christ’ in himself, and at least some engaged directly with the metaphysical issues at stake. This shows the greater willingness of later Quakers to compromise to confirm their reputation as true Christians—and while there was still a lack of real theological innovation, support from the philosopher Henry More indicates a subtle shift in Quaker metaphysics emerging in the mid-1670s. This shift gathered pace after this point, as is elucidated more fully in Chapter 6

Fenômeno de Will Rogers: O Que Todo Médico Deve Saber

William Penn Adair Rogers, ou simplesmente Will Rogers, foi um showman norte-americano que viveu entre 1879 e 1935. Nos dias de hoje, seu nome é pouco conhecido, mas Will Rogers foi muito famoso em seu tempo. Sua morte prematura após um trágico acidente aéreo rendeulhe várias homenagens e memoriais em solo americano. Curiosamente, chegou a morar nos pampas argentinos durante sua juventude, seguindo o estilo de vida e de trabalho gaúcho por um breve período.

Conformist Mass Society or Non-Conformist Rebellion? What education can do to resolve the conformity – non-conformity dichotomy?

The “profane” meaning of conformism is first provided by American philosopher and liberal thinker William Penn, in his work dated from around 1700. According to Penn, conformity is a civil virtue whose price is the loss of freedom. The description of conformity as deprivation of freedom becomes stronger in 20th century philosophy from Heidegger through Fromm up to Fischer’s definition as “the sinking of the Self into the Anyone is conformism.” Education and pedagogy have serious debts as to the recognition of and solutions to the problem of conformity. In the community relations of the students, the principle of the structural regularity of increasing conformity, and in our schools, the easily adapting and more so conforming student have become the ideal. And where is the place, the value of conformity and non-conformity in society? And first of all: what can education do against the deceptive contrast of conformity – non-conformity. That is a matter of great importance.

Digitizing the Records of Philadelphia's Historic Congregations

In 2018, the Council on Library and Information Resources (CLIR), funded by the Andrew W. Mellon Foundation, awarded a Digitizing Hidden Collections project grant to Christ Church Preservation Trust to digitize the records of eleven of Philadelphia’s historic congregations. Founded by William Penn in 1681 upon the principle of religious liberty, Philadelphia drew worshippers of all denominations. By 1750, the Society of Friends, Christ Church, First Presbyterian, Gloria Dei, Mikveh Israel, and others were providing spiritual inspiration to their various congregations. Their records reflect an emerging society, providing a glimpse into political and social changes before much other official record keeping was in place. These largely hidden records allow access to historical data of great use to scholars, students, and family historians. It is a collaborative project with resources shared generously by the congregations and their partners in this initiative: the Athenaeum of Philadelphia, Atla, and the University of Pennsylvania.

Leaving Father or Mother for Christ’s Sake: William Penn’s Veiled Autobiography through Scripture References

This article examines Penn’s attitudes toward family as displayed in two books (Innocency with Her Open Face Presented and No Cross, No Crown) that he wrote in 1669 while incarcerated in the Tower of London. The examination of Penn’s use of certain biblical references printed in the margins (Mt. 10:37; Mt. 19:29) suggests that Penn used these to create a layered text (similar to twenty-first-century hypertext) that helped to communicate in a veiled, but fervent, fashion his strong estrangement from his own birth family. The use of these Scripture passages renders as credible an early tradition from William Sewel that Penn’s father (Sir William Penn) was complicit in ensuring his son’s imprisonment in the Tower. The pattern of usage also tends to corroborate the generally accepted view that father and son were reconciled in 1670, before the elder Penn’s death. Comparing Penn’s use of these biblical passages on family with those of other Quaker contemporaries, the article demonstrates that at least two other Quakers also demonstrated estrangement from family through use of these Scriptures, but also proposes that the lesser use of such Scripture passages from most travelling Quakers who seem not to have been estranged from their families could be explained by the writers’ desires not to hurt their families with the wounding implication that they were not valued by the author.

The Failure of Collective Security in the Far East——Take the Japanese Invasion of Northeast as an Example

Collective security was originally based on a reflection on the cruel reality of centuries of European international relations. 17th-century William Penn, 18th-century Saint Pierre, Rousseau, Kant, Bentham, 19th-century Saint-Simon, U.S. President Woodrow Wilson at the beginning of the 20th century and others have designed different blueprints for peace. Their peaceful ideals of "idealists" and "utopians" were adopted in the collective security theory of the 20th century. The first attempt at collective security was the establishment of the "International League" after the end of the First World War. However, because the balance of power system of the international community is declining and flourishing, and the organization has no coercive force and no clear obligations for member states to participate in military disarmament, the concept and practice of the international alliance ended in failure. Japan occupied Northeast China in 1932, and the Chinese government subsequently appealed to the League of Nations and sought help, but the League of Nations did nothing but send a delegation. Subsequently, Japan withdrew from the League of Nations in 1933, which accelerated the disintegration of the League of Nations and had to say that collective security failed in the Far East.