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Arguments in favor of slavery include deference to the Bible and thus to God, some people being natural slaves in need of supervision, slaves often being better off than the poorest non-slaves, practical social benefit for the society as a whole, and slavery being a time-proven practice by multiple great civilizations.
Abolitionist writings, such as "A Condensed Anti-Slavery Bible Argument" (1845) by George Bourne, [138] and "God Against Slavery" (1857) by George B. Cheever, [139] used the Bible, logic and reason extensively in contending against the institution of slavery, and in particular the chattel form of it as seen in the South.
Moral Suasion, by Nikolai Nevrev (1893). Moral suasion is an appeal to morality, in order to influence or change behavior.A famous example is the attempt by William Lloyd Garrison and his American Anti-Slavery Society to end slavery in the United States by arguing that the practice was morally wrong. [1]
In an attempt to disarm the abolitionists' moral outrage over slavery as "man-stealing" and ignoring the anti-slavery tradition of the Founders, Calhoun, like many proslavery Southerners, pointed to the ancient world to help them defend the institution of slavery, especially Aristotle's theory of natural slavery. [21]
The 1688 Germantown Quaker Petition Against Slavery was the first protest against enslavement of Africans made by a religious body in the Thirteen Colonies. Francis Daniel Pastorius authored the petition; he and the three other Quakers living in Germantown, Pennsylvania (now part of Philadelphia), Garret Hendericks, Derick op den Graeff, and Abraham op den Graeff, signed it on behalf of the ...
Religion and the Antebellum Debate over Slavery. University of Georgia Press. ISBN 978-0-8203-2076-2. Maxwell, John Francis (1975). Slavery and the Catholic Church: The history of Catholic teaching concerning the moral legitimacy of the institution of slavery. Barry Rose Publishers [for] the Anti-Slavery Society for the Protection of Human Rights.
While some Southerners used it to defend the institution of slavery, others saw Kingsley's support of a free class of blacks as a prelude to the abolition of it. [6]: 148–149 Abolitionists considered Kingsley's arguments for slavery weak and wrote that logically, the planter should conclude that slavery must be eradicated.
Their views on race occupied a wide spectrum, but they were able to fashion new and vital arguments against slavery and its expansion based on the Jacksonian Democracy's long-standing commitment to egalitarianism and hostility to centralized power. Linking their antislavery stance to a land-reform agenda that pressed for free land for poor ...