Changes

During the 1730s Franklin made a determined effort to use the emerging power of his press to clean up both private character and public space by writing against the excesses of drink, alehouses, fairs, gambling, and other idle pursuits. Franklin's focus on the body and its potential excess is reflective of a transformation in body image and self-image that was part of a broader range of religious, economic, and political transformations that emerged in the 18th century. All were part of a challenge to the traditional authority of church and state; the growth of commerce, the market, and the print public sphere; and the proliferation of a political ideology that presaged the Declaration of Independence. In his ''Autobiography'' (1771) Franklin utilized the body and its "inclinations" to drive his narrative. In contrast to [[Thomas Jefferson]], who appealed to abstract human rights, and [[John Adams]], who invoked historical precedent and English canon law, Franklin portrayed the Revolution as an ongoing struggle between inclination and reason.<ref> Betsy Erkkila, "Franklin and the Revolutionary Body." ''ELH'' (English Literary History) 2000 67(3): 717-741. [http://www.jstor.org/pss/30031934 in JSTOR]</ref>

During the 1730s Franklin made a determined effort to use the emerging power of his press to clean up both private character and public space by writing against the excesses of drink, alehouses, fairs, gambling, and other idle pursuits. Franklin's focus on the body and its potential excess is reflective of a transformation in body image and self-image that was part of a broader range of religious, economic, and political transformations that emerged in the 18th century. All were part of a challenge to the traditional authority of church and state; the growth of commerce, the market, and the print public sphere; and the proliferation of a political ideology that presaged the Declaration of Independence. In his ''Autobiography'' (1771) Franklin utilized the body and its "inclinations" to drive his narrative. In contrast to [[Thomas Jefferson]], who appealed to abstract human rights, and [[John Adams]], who invoked historical precedent and English canon law, Franklin portrayed the Revolution as an ongoing struggle between inclination and reason.<ref> Betsy Erkkila, "Franklin and the Revolutionary Body." ''ELH'' (English Literary History) 2000 67(3): 717-741. [http://www.jstor.org/pss/30031934 in JSTOR]</ref>

Franklin did not derive his ideas on ethics and virtue from Puritan thought. His 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 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>

===Library===

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