人性的自然神论者的投机明显反对那些清教徒;而不是悲观展望人类,自然神论者认为人类更乐观地通过平衡以及改进计划的概念在人类道德通过一系列的优点。例如,在本杰明·富兰克林的自然神论者,他提出这个想法的快乐和痛苦的平衡与清教徒的宿命论和隔离。富兰克林说,“快乐的感觉是平等的,或疼痛的感觉成正比。(因此)死亡后。灵魂,虽然无法自我毁灭,必须一定停止思考或行动,一无所有了思考或行动”(28)。自从小册子提到灵魂是一个空白,中性死亡,自然神论者表示,他们不相信天堂或地狱的存在,人类用来分类善与恶。没有天堂,就没有使用清教徒的宿命论和隔离的概念,进一步扩展自然神论者认为所有的事实,所有的人类都是平等的在他们的自然自人类会死的快乐和痛苦。另一个自然神论者的观点一个充满希望的信仰是人性道德的完美。富兰克林写道:“我要征服所有的自然倾向,习俗,或公司可能会引领我进入。我知道,以为我知道,什么是正确的和错误的,我不明白为什么我可能不会总是做一个,避免其他“(32)。因为富兰克林想克服常见的倾向,他说他的原因,他创造了他的美德:列表,看看他能达到道德完善。富兰克林的美德对自然神论者和其他人有一个巨大的影响,证实这一事实的自然神论者认为人性是可利用的追求人类道德的所有好的方面,如真诚、秩序、贞洁,和谦卑。这些品质在人类驳斥清教徒相信人性总是坏,不能改善;它仅仅只能控制。
代写价格：自然神论者
The Deists' speculation of human nature notably opposed those of the Puritans; instead of a pessimistic outlook on humans, the Deists viewed human more optimistically through a concept of balance along with a plan of improvement in human morals through a series of virtues. For instance, in Benjamin Franklin's Deist tract, he proposed the idea of the balance of pleasure and pain that contradicted the Puritans' idea of Predestination and segregation. Franklin stated that "Sensation of Pleasure is equal, or in exact proportion to the Sensation of Pain . . . [therefore] upon Death . . . the soul, though incapable of Destruction itself, must then necessarily cease to think or act, having nothing left to think or act upon" (28). Since the pamphlet mentioned the soul was set to a blank, neutral state upon death, Deists indicated that they did not believe in the existence of Heaven or Hell, which was used to categorize good and evil humans. Without Heaven, there would be no use for the Predestination and segregation concepts of the Puritans, which further extend the fact that Deists thought all that all humans were equal in their nature since humans would die with a balance of pleasure and pain. Another Deist view of a hopeful human nature is the belief of moral perfection. Franklin wrote: "I would conquer all that either natural inclination, custom, or company might lead me into. As I knew, or thought I knew, what was right and wrong, I did not see why I might not always do the one and avoid the other" (32). Because Franklin desired to overcome common tendencies, he stated his reason why he created his list of virtues: to see if he could reach moral perfection. Franklin's virtues had a huge impact on Deists and others, confirming the fact that the Deists thought human nature was improvable by striving for all the good aspects of human morality, such as sincerity, order, chastity, and humility. These qualities in human beings confuted the Puritan belief that human nature was always bad and could not be improved; it can only be merely controlled.
英国论文代写价格：自然神论者
此外,清教徒争议自然神论者的观点通过总结神评判,愤怒的,无情的神通过他们的上帝在清教徒作品的描述和上帝的惩罚,他在清教徒灌输他们处理的经验教训。清教徒的描述一个愤怒的上帝的一个例子来自美国第一畅销作品,一首诗《世界末日的那一天。这首诗的作者,迈克尔·维格斯沃斯写道:“山(烟),山摇,地球是租金和撕裂。他翅膀的主机(飞)通过所有的海岸,一起收集两个好的和坏的,快速和死亡,和所有的判断带来“(3),通过维格斯沃斯的描述程度的破坏神能够引起和神的方法用于收集地球上所有人类生活和死亡使用天使,他描述上帝的毁灭性的自然和上帝的目的是没有其他比交付无情的审判所有人无论哪里或他们是谁。玛丽罗兰森写了清教徒的账户,也支持一个残忍的神的概念描述程度的怪诞的报应,上帝会赐予为了教清教徒的道德。在她的叙述,她说她被印第安人俘虏:“有些在我们家里争取他们的生活,别人沉溺于他们的血液,我们头顶的房子着火了”(14)。她结束了她的叙述通过说服自己,她的经验是一个“痛苦[神]”,这样她可以学习道德的“[研究]超越现在和小麻烦,[被]安静下来。”(20)。罗兰森的生动的描述她的令人不安的经历和她的神连接作为一个必要的责任与道德教训为了灌输她使用显然表明,清教徒认为上帝是如此无情,他甚至会考虑让人们通过令人不安,一生的折磨苦难的目的。然而,神的自然神论者肯定不认为这样。
Furthermore, Puritans disputed Deists views by summarizing God into a judgmental, wrathful, and unforgiving deity through their descriptions of God in Puritan works and through God's punishment that he dealt upon Puritans to instill them with lessons. An example of a Puritan description of a wrathful god came from America's first best-selling work, a poem entitled The Day of Doom. The author of the poem, Michael Wigglesworth wrote: "The Mountains [smoke], the Hills are shook, the Earth is rent and torn . . . His winged Hosts [fly] through all Coasts, together gathering both good and bad, both quick and dead, and all to Judgment bring" (3). Through Wigglesworth's description of the extent of destruction that God was capable to cause and the method that God used to gather all live and dead humans on earth using angels, he portrayed God's ruinous nature and that God's purpose was no other than to deliver relentless judgment upon all humans no matter who or where they were. Mary Rowlandson wrote a Puritan account that also supported the notion of a cruel god by her depiction of the extent of grotesque comeuppance that God could bestow in order to teach Puritan morals. In her narrative, she described her capture by Indians: "Some in our house were fighting for their lives, others wallowing in their blood, the house on fire over our heads" (14). She ended her narrative by convincing herself that her experience was an "Affliction [from god]" so that she can learn the moral of "[looking] beyond present and smaller troubles, and [being] quieted under them." (20). Rowlandson's vivid description of her disturbing experience and her connection to it as a necessary responsibility God used in order to instill her with a moral lesson obviously showed that the Puritans thought that God was so ruthless that he would even considered putting people through disturbing, life-destroying ordeals just for the purpose of Affliction. However, the Deists definitely did not think of God that way.
