Changes

Franklin did not derive his ideas on ethics and virtue from Puritan thought.  The orthodox Puritans stressed the concept of a "double calling," one which distinguishes between an outward calling and an inward one. For the Puritan, the inward calling - through which man is justified by God's grace - took precedence over the outward calling - man's commitment to the world. [[Cotton Mather]]'s "Bonifacius," which Franklin cites as an influence in the development of his own philosophy, maintains this distinction. Franklin's commitment is to the outward calling. He rejects the central doctrines of Puritanism: Providence, Election, and Original Sin. Franklin actually retained few Puritan ideals.<ref>Campbell Tatham, "Benjamin Franklin, Cotton Mather and the Outward State." ''Early American Literature'' 1972 6(3): 223-233. [http://www.jstor.org/pss/25070534 in JSTOR]</ref>

Franklin did not derive his ideas on ethics and virtue from Puritan thought.  The orthodox Puritans stressed the concept of a "double calling," one which distinguishes between an outward calling and an inward one. For the Puritan, the inward calling - through which man is justified by God's grace - took precedence over the outward calling - man's commitment to the world. [[Cotton Mather]]'s "Bonifacius," which Franklin cites as an influence in the development of his own philosophy, maintains this distinction. Franklin's commitment is to the outward calling. He rejects the central doctrines of Puritanism: Providence, Election, and Original Sin. Franklin actually retained few Puritan ideals.<ref>Campbell Tatham, "Benjamin Franklin, Cotton Mather and the Outward State." ''Early American Literature'' 1972 6(3): 223-233. [http://www.jstor.org/pss/25070534 in JSTOR]</ref>

Franklin's moral theories stemmed from a commonly held concept among 18th-century [[Enlightenment]] philosophers: that the development of habit can be used for achieving behavioral change. Franklin's approach to the gaining of moral progress was neopagan rather than Christian in its orientation. It stressed the gradual modification of the person's observable actions instead of an emphasis on internal spiritual change. In essence, Franklin's attitude toward habit and moral improvement was almost identical to that later espoused by [[John Stuart Mill]] and the utilitarian and associationist schools of philosophy.<ref>Norman S. Fiering, "Benjamin Franklin and the Way to Virtue". ''American Quarterly'' 1978 30(2): 199-223. [http://www.jstor.org/pss/2712323 in JSTOR]</ref>

Franklin's moral theories stemmed from a commonly held concept among 18th century [[Enlightenment]] philosophers: that the development of habit can be used for achieving behavioral change. Franklin's approach to the gaining of moral progress was neopagan rather than Christian in its orientation. It stressed the gradual modification of the person's observable actions instead of an emphasis on internal spiritual change. In essence, Franklin's attitude toward habit and moral improvement was almost identical to that later espoused by [[John Stuart Mill]] and the utilitarian and associationist schools of philosophy.<ref>Norman S. Fiering, "Benjamin Franklin and the Way to Virtue". ''American Quarterly'' 1978 30(2): 199-223. [http://www.jstor.org/pss/2712323 in JSTOR]</ref>

===Library===

===Library===

:"History ''will also afford frequent Opportunities of showing the Necessity of a ''Publick Religion,'' from its Usefulness to the Publick; the advantage of a Religious Character among private Persons; the Mischiefs of Superstition, &c. and the Excellency of the CHRISTIAN RELIGION above all others, ancient and modern."''

:"History ''will also afford frequent Opportunities of showing the Necessity of a ''Publick Religion,'' from its Usefulness to the Publick; the advantage of a Religious Character among private Persons; the Mischiefs of Superstition, &c. and the Excellency of the CHRISTIAN RELIGION above all others, ancient and modern."''

Not a college man, Franklin proposed educational changes that broke decisively with many traditional educational practices of his day. His proposals reflect his own view of the Enlightenment and its perception of the human mind. He helped establish of the "College of Philadelphia" (now the [[University of Pennsylvania]]. Unlike Harvard and Yale it was nonsectarian and did not primarily train clergy. Instead it educated students for careers in the professions and business and for public service. It established America's first modern liberal arts curriculum."<ref>George W. Boudreau, "'Done by a Tradesman': Franklin's Educational Proposals and the Culture Of Eighteenth-Century Pennsylvania." ''Pennsylvania History'' 2002 69(4): 524-557. 0031-4528; see [http://www.upenn.edu/about/heritage.php online]</ref>

Not a college man, Franklin proposed educational changes that broke decisively with many traditional educational practices of his day. His proposals reflect his own view of the Enlightenment and its perception of the human mind. He helped establish of the "College of Philadelphia" (now the [[University of Pennsylvania]]). Unlike Harvard and Yale it was nonsectarian and did not primarily train clergy. Instead it educated students for careers in the professions and business and for public service. It established America's first modern liberal arts curriculum."<ref>George W. Boudreau, "'Done by a Tradesman': Franklin's Educational Proposals and the Culture Of Eighteenth-Century Pennsylvania." ''Pennsylvania History'' 2002 69(4): 524-557. 0031-4528; see [http://www.upenn.edu/about/heritage.php online]</ref>

===Militia===

===Militia===

==Building a stronger nation==

==Building a stronger nation==

Franklin returned home in September 1785.  Like all nationalists he could see that the Articles of Confederation created a government that was too weak to survive in a dangerous world It had no president and no tax base, for example.  Franklin's ideas for an American republic provided a reconciliation of classical republicanism and 18th-century economic life. Franklin's demographic view put America and Britain in contrast. He criticized the British emphasis on manufacturing for export, and he preferred agriculture as the best source of national wealth. Although favoring self-sufficiency, as a means for a virtuous independence, Franklin recognized the need for encouraging a vigorous foreign commerce (with free trade). Open space and open markets were essential for republicanism to work.<ref>Drew R. McCoy, "Benjamin Franklin's Vision of a Republican Political Economy for America." ''William and Mary Quarterly'' 1978 35(4): 607-628. 0043-5597</ref>

Franklin returned home in September 1785.  Like all nationalists he could see that the Articles of Confederation created a government that was too weak to survive in a dangerous world It had no president and no tax base, for example.  Franklin's ideas for an American republic provided a reconciliation of classical republicanism and 18th century economic life. Franklin's demographic view put America and Britain in contrast. He criticized the British emphasis on manufacturing for export, and he preferred agriculture as the best source of national wealth. Although favoring self-sufficiency, as a means for a virtuous independence, Franklin recognized the need for encouraging a vigorous foreign commerce (with free trade). Open space and open markets were essential for republicanism to work.<ref>Drew R. McCoy, "Benjamin Franklin's Vision of a Republican Political Economy for America." ''William and Mary Quarterly'' 1978 35(4): 607-628. 0043-5597</ref>

Franklin can be compared favorably with [[Frederick Jackson Turner]] as a promoter of the [[Frontier Thesis]], the idea of the significance of the West in the shaping of American character. Franklin used the words frontier and West interchangeably and generally equated both of them with free land. He believed that the West was decisive in producing the phenomenal population growth of the society of his day and its "middle-class agrarianism." His frontier-inspired ideas had a demonstrable effect on public events and contributed to the coming of the American Revolution. Americans eagerly gave wide currency to Franklin's ideas. His political and diplomatic exertions contributed considerably to insure that the West would be a part of the new nation he was helping to create.<ref>James H. Hutson, "Benjamin Franklin and the West". ''Western Historical Quarterly'' 1973 4(4): 425-434. 0043-3810</ref>  

Franklin can be compared favorably with [[Frederick Jackson Turner]] as a promoter of the [[Frontier Thesis]], the idea of the significance of the West in the shaping of American character. Franklin used the words frontier and West interchangeably and generally equated both of them with free land. He believed that the West was decisive in producing the phenomenal population growth of the society of his day and its "middle-class agrarianism." His frontier-inspired ideas had a demonstrable effect on public events and contributed to the coming of the American Revolution. Americans eagerly gave wide currency to Franklin's ideas. His political and diplomatic exertions contributed considerably to insure that the West would be a part of the new nation he was helping to create.<ref>James H. Hutson, "Benjamin Franklin and the West". ''Western Historical Quarterly'' 1973 4(4): 425-434. 0043-3810</ref>  

===Join or Die===

===Join or Die===

[[Image:Join-die.jpg|thumb|290px|left]]

[[Image:Join-die.jpg|thumb|290px|left]]

The famous cartoon entitled "Join, or Die," printed on 9 May 1754 in Franklin's ''Pennsylvania Gazette'', shows a sliced up rattlesnake that forms a map of the colonies.  It is impotent unless it joins together, as nature clearly intended.  Rattlesnakes—powerful and dangerous creatures that were not found in Britain—were often used to represent America.  Georgia, the newest colony,  is missing, as is Delaware (then part of Pennsylvania). The cartoon alludes to an old myth that a snake that had been cut into pieces would come back to life if the sections were reassembled before sunset,  Franklin based his cartoon on a 17th-century French emblem book by Nicolas Verrien which includes a snake divided into two parts with the motto: 'Se rejoindre ou mourir' ('Join or die').

The famous cartoon entitled "Join, or Die," printed on 9 May 1754 in Franklin's ''Pennsylvania Gazette'', shows a sliced up rattlesnake that forms a map of the colonies.  It is impotent unless it joins together, as nature clearly intended.  Rattlesnakes—powerful and dangerous creatures that were not found in Britain—were often used to represent America.  Georgia, the newest colony,  is missing, as is Delaware (then part of Pennsylvania). The cartoon alludes to an old myth that a snake that had been cut into pieces would come back to life if the sections were reassembled before sunset,  Franklin based his cartoon on a 17th century French emblem book by Nicolas Verrien which includes a snake divided into two parts with the motto: 'Se rejoindre ou mourir' ('Join or die').

While the idea behind the illustration was Franklin's, historians have not discovered who did the actual engraving. In form the illustration follows the plan of an emblem book illustration, with a motto, a symbolic picture, and an explanatory text; Franklin even referred to it in correspondence as an "emblem."  Franklin was responsible for many visual creations, such as cartoons, designs for flags and paper money, emblems and devices. He possessed an extraordinary knowledge of symbols and heraldry.  The snake image may be a composite of those found in Mark Catesby's ''The Natural History of Carolina, Florida, and the Bahama Islands'' (1731–43). The iconic image of national unity became widespread in political illustrations concerning the [[Stamp Act]] of 1765, the American Revolution, and both the Union and Confederate causes in the American Civil War.<ref>Karen Severud Cook, "Benjamin Franklin and the Snake that would not Die," ''British Library Journal'' 1996 22 (1): 88-112. 0305-5167; Mark Bryant, "The First American Political Cartoon," ''History Today'' v. 57#12 (December 2007) pp 58+. [http://www.questia.com/read/5024806593?title=The%20First%20American%20Political%20Cartoon online edition]</ref>

While the idea behind the illustration was Franklin's, historians have not discovered who did the actual engraving. In form the illustration follows the plan of an emblem book illustration, with a motto, a symbolic picture, and an explanatory text; Franklin even referred to it in correspondence as an "emblem."  Franklin was responsible for many visual creations, such as cartoons, designs for flags and paper money, emblems and devices. He possessed an extraordinary knowledge of symbols and heraldry.  The snake image may be a composite of those found in Mark Catesby's ''The Natural History of Carolina, Florida, and the Bahama Islands'' (1731–43). The iconic image of national unity became widespread in political illustrations concerning the [[Stamp Act]] of 1765, the American Revolution, and both the Union and Confederate causes in the American Civil War.<ref>Karen Severud Cook, "Benjamin Franklin and the Snake that would not Die," ''British Library Journal'' 1996 22 (1): 88-112. 0305-5167; Mark Bryant, "The First American Political Cartoon," ''History Today'' v. 57#12 (December 2007) pp 58+. [http://www.questia.com/read/5024806593?title=The%20First%20American%20Political%20Cartoon online edition]</ref>