Lokken, Roy, I. Bernard Cohen, and Bowen Dees, eds
., Meet Dr. FranklinA. Owen Aldridge, "Benjamin Franklin's Experimental Religion," 101-124: turns out to be very similar to the paper I wrote. Does a fairly good job representing Franklin's religious beliefs and various considerations of theology, 101-03. Mentions Franklin's attention to the interaction of matter and spirit, 104--can matter inherently have spirit? Mentions different degrees of deism, 105. Two Books, 106. Argument by design, 106. Distinguishes Franklin on virtue from Shaftesbury's, 107-08--UNFAIRLY stresses the utilitarian nature of Franklin's virtue. Thus he claims that de Tocqueville was using Franklin as a source, which I think is probably wrong, 109. Likewise unfairly pretends that "the need for religion as a prop to moral behavior" was foundational to Franklin's own religion, 110. Morality separate from religion, 110 (not quite right). Dopey categorization of the virtues, an uninteresting discussion, though he rescues "sincerity" from Lopez & Herbert, 110-11--yet he takes it too far when he quotes Franklin's resolutions on-ship, 111. Overstresses ends over means, 111, though pays good attention to fruits as the test of intention (the solution is that intention and action must go together). The vices of pride, avarice, and ambition, 112. Virtue versus riches, while Franklin achieved both, 112. Perfectionism as Aristotelian, 113. Finally returns to the God-oriented service to man, 113. Fudges "Art of Virtue" from Junto and Autobiography writings, 113. Claims that justice is missing, but it's at #8! This invalidates his argument at 114, top. Claims that the virtue list lacks interpersonal morality, but silence, sincerity, justice, and humility (and chastity!) all involve other people, 114--this mistake creates an artificial distinction between the social virtues and the personal virtues which Aldridge then can easily remove, 115. No connection between the virgin parable stated and the quoted text (sheep and goats), 115, except that both stories are in Mt. 25 (and still separated by the parable of the talents). Worship as a religious duty, 115-16. Aldridge very unfairly overlooks Franklin's insistence on Providence in saying that Franklin never believed that prayers were heeded--in fact one could as easily say the opposite, 116--this taints the argument, which is convoluted, on 119. Probably misreads Lent as more an act of worship than a way to save money (at least, this option does not come up), 116. Certain men are above most aspects of religion, 117. Public worship important, 118-19. Is Hamlet or the hymn the source for Franklin on 119? Prayer as useful also to the individual, 119--repeats himself again. Franklin was against immortality, 120--cf. some final letters--reincarnation? Argument on 121 is debatable but sound. Pretends that toleration is absent from the so-called creed, which is stretching the facts, 122. Franklin's kind of deism is "of the heart," 123 (see 105). VERDICT: Aldridge is weak on religious knowledge, seeks to divorce Franklin from his real metaphysical belief in Providence, but generally finds all the important things to mention about Franklin's religion.
Robert E. Spiller, "Benjamin Franklin: Student of Life," 143-162: reprinted from 1943 work.
Bernhard Knollenberg, "Benjamin Franklin: Philosophical Revolutionist," 163-170: reprinted from 1943 work.
Lawrence Wroth, "Benjamin Franklin: The Printer at Work," 187-214: reprinted from 1943 work. Here there is an editor's note: Franklin always considered himself a printer, first (see his last will), and more typographical history stuff.