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  3. 4. “O powerful Goodness!”
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“O powerful Goodness!”

  • Gary D. German (author)
Chapter of: Benjamin Franklin, Orthoepist and Phonetician Vol. 1: Language, Literacy and Social Mobility in Franklin’s World
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Title “O powerful Goodness!”
ContributorGary D. German (author)
DOIhttps://doi.org/10.11647/obp.0470.04
Landing pagehttp://www.openbookpublishers.com/books/10.11647/obp.0470/chapters/10.11647/obp.0470.04
Licensehttps://creativecommons.org/licenses/by-nc/4.0/
CopyrightGary D. German
PublisherOpen Book Publishers
Long abstract

Without a clear understanding of the metaphysical principles that guided Franklin throughout his long life, it is impossible to grasp either the scope of his philanthropic contributions or the ethical foundations of his lifelong commitment to securing the intellectual and political sovereignty of the people. This chapter delves more deeply into several issues relating to Franklin’s complex and, one might say, fused religious worldview, which, as shown in Chapter 2, blends Dissenting Protestant beliefs, Deism, natural philosophy (i.e. scientific inquiry), and Enlightenment ideas into a streamlined yet coherent system (cf. Art of Virtue [1726] and Articles of Faith, Belief and Religion [1728]). Until his death in 1790, Franklin adhered firmly to these principles, and there can be no doubt that he believed in the existence of a benevolent God, whom he consistently refers to as Providence, Supreme Being and the like. Although he expressed serious doubts about the divinity of Jesus Christ, he described as the greatest “philosopher” the world had known, comparing him to figures such as Cicero or Socrates. There can be little doubt that the years of churchgoing in Boston left an indelible mark on him and lay at the core of his faith.The unifying thread underlying Franklin’s political, scientific, and social achievements is his unwavering commitment to improving the lives and defending the interests of those he regarded as less fortunate, that is, the people of his own humble social class. Again, this objective was intended not only to please the “Creator” but also to secure divine favor for his undertakings and, ultimately, his personal salvation. Far from being peripheral, this concern lies at the heart of all his altruistic endeavors, including his Reformed Mode of Spelling (cf. Chapter 5 and Part IV). It may also be understood as an integral component of his Dissenting heritage. In this light, Franklin’s plan for a Reformed Mode of Spelling emerges as one relatively minor – though scientifically significant and ultimately unfinished – initiative among many others designed to alleviate the burdens and sufferings of humanity.

Print length30 pages
LanguageEnglish (Original)
THEMA
  • CFF
  • CFH
  • CFB
  • DNBH
  • NHK
  • JBCC9
BISAC
  • LAN009010
  • LAN011000
  • LAN009050
  • HIS036030
  • BIO006000
  • SOC024000
Keywords
  • Orthography
  • Historical Phonology
  • Historical Sociolinguistics
  • Benjamin Franklin
  • dialectology
  • New Englishes
  • Reformed Mode of Spelling (RMS)
Contributors

Gary D. German

(author)

Gary D. (Manchec) German is a dual French and American national. Born in Paris, he was raised in a multilingual household with family roots in Finistère, Lancashire, North Wales, and the United States (Massachusetts and Virginia). He holds two PhDs (in Breton dialectology and in the sociolinguistics/linguistics of Welsh English) and an Habilitation à Diriger des Recherches (English sociolinguistics). He is Emeritus Professor of English at the Université de Bretagne Occidentale, Brest, where he taught English phonology and grammar, historical linguistics, and sociolinguistics from 1999 to 2018. He has been a member of the Centre de Recherche Bretonne et Celtique (UBO) for over forty-five years. In this capacity, he taught Breton historical phonology, Breton dialectology and Middle Welsh literature. Previously, he taught English language and linguistics at the Universities of Nantes, Poitiers as well as French and English at George Mason University, Fairfax, Virginia.

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