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RICHARD WHATELY (1787-1863)

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Originally appearing in Volume V28, Page 576 of the 1911 Encyclopedia Britannica.
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RICHARD See also:WHATELY (1787-1863)  , See also:English logician and theological writer, See also:archbishop of See also:Dublin, was See also:born in See also:London on the 1st of See also:February 1787 . He was educated at a private school near See also:Bristol, and at See also:Oriel See also:College, See also:Oxford . He obtained See also:double seccnd-class honours and the See also:prize for the English See also:essay; in 1811 he was elected See also:fellow of Oriel, and in 1814 took orders . During his See also:residence at Oxford he wrote his celebrated See also:tract, Historic Doubts relative to See also:Napoleon See also:Bonaparte, a very See also:clever jeu d'esprit directed against excessive See also:scepticism as applied to the See also:Gospel See also:history . After his See also:marriage in 1821 he settled in Oxford, and in 1822 was appointed See also:Bampton lecturer . The lectures, On the Use and Abuse of Party Spirit in Matters of See also:Religion, were published in the same See also:year . In See also:August 1823 he re-moved to Halesworth in See also:Suffolk, but in 1825, having been appointed See also:principal of St See also:Alban See also:Hall, he returned to Oxford . At St Alban Hall See also:Whately found much to reform, and he See also:left it a different See also:place . In 1825 he published a See also:series of Essays on Some of the Peculiarities of the See also:Christian Religion, followed in 1828 by a second series On some of the Difficulties in the Writings of St See also:Paul, and in 183o by a third On the Errors of Rontanism traced to their Origin in Human Nature . While he was at St Alban Hall (1826) the See also:work appeared which is perhaps most closely associated with his name—his See also:treatise on See also:Logic, originally contributed to the See also:Encyclopaedia Metropolitana, in which he raised the study of the subject to a new level . It gave a See also:great impetus to the study of logic throughout Great See also:Britain . A similar treatise on See also:Rhetoric, also contributed to the Encyclopaedia, appeared in 1828 .

In 1829 Whately was elected to the professorship of See also:

political See also:economy at Oxford in See also:succession to See also:Nassau See also:William See also:Senior . This was a subject admirably suited to his lucid, See also:practical See also:intellect; but his See also:tenure of See also:office was cut See also:short by his See also:appointment to the archbishopric of Dublin in 1831 . He published only one course of See also:Introductory Lectures (1831), but one of his first acts on going to Dublin was to endow a See also:chair of political economy in Trinity College out of his private See also:purse . Whately's appointment by See also:Lord See also:Grey to the see of Dublin came as a great surprise to everybody, for though a decided Liberal Whately had from the beginning stood aloof from all political parties, and ecclesiastically his position was that of an Ishmaelite fighting for his own See also:hand . The Evangelicals regarded him as a dangerous latitudinarian on the ground of his views on See also:Catholic emancipation, the See also:Sabbath question, the See also:doctrine of See also:election, and certain quasi-Sabellian opinions he was supposed to hold about the See also:character and attributes of See also:Christ, while his view of the See also:church was diametrically opposed to that of the High Church party, and from the beginning he was the determined opponent of what was afterwards called the Tractarian See also:movement . The appointment was challenged in the See also:House of Lords, but without success . In See also:Ireland it was immensely unpopular among the Protestants, both for the reasons just mentioned and as being the appointment of an Englishman and a Whig . Whately's See also:blunt outspokenness and his " want of conciliating See also:manners," which even his See also:friends admit, prevented him from ever completely eradicating these prejudices, while at the same See also:time he met with determined opposition from his own See also:clergy . He ran See also:counter to their most cherished prejudices from the first by connecting himself prominently with the See also:attempt to establish a See also:national and unsectarian See also:system of See also:education . He enforced strict discipline in his See also:diocese, where it had been See also:long unknown; and he published an unanswerable statement of his views on the Sabbath (Thoughts on the Sabbath, 1832) . He took a small See also:country place at See also:Redesdale, 4 M. out of Dublin, where he could enjoy his favourite relaxation of gardening . Here his See also:life was one of indefatigable See also:industry .

Questions of See also:

tithes, reform of the Irish church and of the Irish Poor See also:Laws, and, in particular, the organization of national education occupied much of his time . But he found leisure for the discussion of other public questions, for example, the subject of transportation and the See also:general question of secondary punishments . In 1837 he wrote his well-known handbook of Christian Evidences, which was translated during his lifetime into more than a dozen See also:languages . At a later See also:period he also wrote, in a similar See also:form, Easy Lessons on Reasoning, on Morals, on Mind and on the See also:British Constitution . Among his other See also:works may be mentioned Charges and Tracts (1836), Essays on Some of the Dangers to Christian Faith (1839), The See also:Kingdom of Christ (1841) . He also edited See also:Bacon's Essays, See also:Paley's Evidences and Paley's Moral See also:Philosophy . His cherished See also:scheme of unsectarian religious instruction for Protestants and Catholics alike was carried out for a number of years with a measure of success, but in 1852 the scheme See also:broke down owing to the op-position of the new Catholic archbishop of Dublin, and Whately See also:felt himself constrained to withdraw from the Education See also:Board . From the beginning Whately was a keen-sighted observer of the See also:condition of Ireland question, and gave much offence by openly supporting the See also:state endowment of the Catholic clergy as a measure of See also:justice . During the terrible years of 1846 and 1847 the archbishop and his See also:family were unwearied in their efforts to alleviate the miseries of the See also:people . From 1856 onwards symptoms of decline began to See also:manifest themselves in a paralytic See also:affection of the left See also:side . Still he continued the active. See also:discharge of his public duties till the summer of 1863, when he was prostrated by an See also:ulcer in the See also:leg, and after several months of acute suffering he died on the 8th of See also:October 1863 . Whately was a great talker, much addicted in See also:early life to See also:argument, in which he used others as See also:instruments on which to See also:hammer out his own views, and as he advanced in life much given to didactic See also:monologue .

He had a keen wit, whose See also:

sharp edge often inflicted wounds never deliberately intended by the See also:speaker, and a wholly uncontrollable love of punning . Whately often offended people by the extreme unconventionality of his manners . When at Oxford his See also:white See also:hat, rough white coat, and huge white See also:dog earned for him the See also:sobriquet of the White See also:Bear, and he outraged the conventions of the place by exhibiting the exploits of his climbing dog in See also:Christchurch Meadow . With a remarkably See also:fair and lucid mind, his sympathies were narrow, and by his blunt outspokenness on points of difference he alienated many . With no mystical fibre in his own constitution,. the Tractarian movement was incomprehensible to him, and was the See also:object of his See also:bitter dislike and contempt . The doctrines of the See also:Low Church party seemed to him to be almost equally tingedwith superstition . He took a practical, almost business-like view of See also:Christianity, which seemed to High Churchmen and Evangelicals alike little better than See also:Rationalism . In this they did Whately less than justice, for his religion was very real and genuine . But he may be said to have continued the typical Christianity of the 18th See also:century—that of the theologians who went out to fight the Rationalists with their own weapons . It Was to Whately essentially a belief in certain matters of fact, to be accepted or rejected after an examination of " evidences." Hence his endeavour always is to convince the logical See also:faculty, and his Christianity inevitably appears as a thing of the intellect rather than of the See also:heart . Whately's qualities are exhibited at their best in his Logic, which is, as it were, the See also:quintessence of the views which he afterwards applied to different subjects . He wrote nothing better than the luminous Appendix to this work on Ambiguous Terms .

In 1864 his daughter published See also:

Miscellaneous Remains from his See also:commonplace See also:book and in 1866 his Life and See also:Correspondence in two volumes . The Anecdotal See also:Memoirs of Archbishop Whately, by W . J Fitzpatrick (1864), enliven the picture . ' WHAT-NOT, a piece of See also:furniture, derived from the See also:French See also:etagere, which was exceedingly popular in See also:England in the first three-quarters of the 19th century . It usually consists of slender uprights or pillars, supporting a series of shelves for holding See also:china, ornaments or trifles of any See also:kind—hence the allusive name . In its English form, although a convenient See also:drawing-See also:room receptacle, it was rarely beautiful . The early See also:mahogany examples are, however, sometimes graceful in their simplicity .

End of Article: RICHARD WHATELY (1787-1863)
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