By Henry Richardson, Paul Weithman
First released in 2000. Routledge is an imprint of Taylor & Francis, an informa corporation.
Read Online or Download Development and Main Outlines of Rawls's Theory of Justice (Philosophy of Rawls, Volume 1) PDF
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Extra info for Development and Main Outlines of Rawls's Theory of Justice (Philosophy of Rawls, Volume 1)
Akin to the Parsippany institution, the Foreign Mission School provided students with classical, vocational, and religious instruction in the hope that they would disseminate that knowledge to their home countries. –based African Education Society reported that the “school in New Jersey has not received sufficient support, and has not always been able to find suitable subjects. ”71 The following year in 1827, at the same time that Aristides denounced the AIS in New Haven, a group of Connecticut Episcopalians organized another offshoot of the education-emigration exchange.
The spitefulness of this practice did not escape Lanson and other disenfranchised African Americans. ”25 They tapped into the rhetoric of the Revolution both to spotlight their familiarity with American history and to draw attention to the hypocrisy of the state’s action. ” They averred that they were not asking the legislature to reconsider (“submit[ting] thus to be disfranchised without any fault on their part”). And given their understanding of just how “strong . . 26 Rather, as self-described “free and natives of the State of Connecticut,” “property owners,” and “persons of a quiet behavior and civil conversation,” they were utilizing one of the few avenues for political expression still available to them to display their capacity for citizenship and, in the process, to mock the foolishness of the state’s decision.
Instructors also expected students to be literate prior to admission. Finally, the school served boys exclusively. There was no public provision for schooling girls. Such limitations suggest that access to public education in New Haven was less diffuse than it appeared. 5 Like their Puritan neighbors in Massachusetts, many colonial New Haveners believed that every individual, irrespective of his or her race, gender, or social standing, should be able to read the Bible. ”6 Legislators further commanded all townships larger than fifty families to sustain a school that offered lessons in reading and writing.