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(from article by Alison M. Lewis, Ph.D.)

Caroline Emelia Stephen (1834-1909) was the youngest of this generation of Stephen siblings and the only girl. There are two distinctive and contradictory portraits of her that emerge. The first has its roots in Leslie Stephen’s book of family remembrances, The Mausoleum Book, in which he writes that Caroline’s health was damaged and her life ruined by an unrequited love who left and died in India (54-5). We are indebted to feminist scholar Jane Marcus for being the first to look at Caroline Stephen seriously in the realm of Woolf criticism. Marcus put forth an alternative viewpoint, espoused by Woolf herself, that Caroline’s ill health was rather due to the fact that she played the role of "a dutiful Victorian daughter and sister, nursing at the sickbeds and deathbeds of her family" ("Niece," 15). Woolf recognized in her aunt the same pattern played out in the lives of her own mother and half-sister and stated in her aunt’s obituary that "attendance upon her mother during her last long illness injured her health so seriously that she never fully recovered" (Marcus, "Thinking," 29).

Caroline’s mother died in 1875; Caroline suffered another collapse the same year while caring for Leslie and his daughter following the death of his first wife. It is perhaps not surprising that Leslie Stephen might have been eager to shift some of the blame for Caroline’s broken health from himself to a mythical lover. Even more damaging is the fact that he makes every effort to denigrate Caroline’s writing. Her work is "little" he says, perhaps in contrast to his own "big" work. He misnames Quaker Strongholds in his memoir as Strongholds of Quakerism, and calls it "another little work of hers" (Mausoleum, 55). Caroline most likely found a number of other benefits in her involvement with Friends: the lack of priests and paid ministers avoided the hierarchical structure of other established religions; her own religious authority was both valued and encouraged by Friends; and she entered a tradition which, from the time of its founding in the mid-1600s, had accepted in principle and often in practice, the equality of women.

For more information see article by Lewis, Ph.D. at: http://www.quaker.org/quest/issue3-3.html and Wikipedia article at: https://en.wikipedia.org/wiki/Caroline_Stephen .

(from Wikipedia entry)

John Alfred Spender (23 December 1862 - 21 June 1942) was a British journalist, newspaper editor, and author. He is best known for serving as the editor of the London newspaper the Westminster Gazette from 1896 until 1922. Spender was the eldest of four sons born to John Kent Spender, a doctor, and his wife, the novelist Lillian Spender. He was educated at Bath College and Balliol College, Oxford, where he did well in his studies but missed a first in Greats due to illness.

Though Benjamin Jowett, the Master of Balliol, suggested that Spender become a lawyer, Spender sought out a career in journalism instead. In this he had the assistance of his uncle William Saunders, who owned the Western and Eastern Morning News as well as the Central News Ageny. After a brief period as Saunders's secretary, Spender was offered a position as a leader writer for The Echo by John Passmore Edwards, though their relationship proved difficult and Spender left after only five months in the post.

It was at this point in 1886 that Saunders offered his nephew the editorship of the struggling Hull newspaper Eastern Morning News. Spender eagerly accepted and spent a little more than four years in the post. As the editor of a provincial daily, Spender undertook whatever jobs were necessary, serving as sales manager, leader writer, reporter, and critic. Through his efforts the paper returned to profitability, only to then be sold by Saunders in February 1891. Spender returned to London, where he worked as a freelance contributor to a number of papers and wrote his book, a tract on old-age pensions that won him the friendship of John Morley.

In June 1892 Spender received an offer from E. T. Cook, the editor of the Liberal evening newspaper the Pall Mall Gazette, to work as his assistant editor. Spender gladly accepted, only to be let go a month later when the Pall Mall Gazette was sold to William Waldorf Astor, who changed its party allegiance to the Unionists. Though the newly married Spender was unemployed once more, he was quickly rehired by Cook when the editor started a new Liberal evening paper, the Westminster Gazette, in January 1893. Cook served as editor until 1896, when he resigned his position to take over as editor of the Liberal Daily News. Though a number of prominent individuals applied to succeed him, the owner of the Westminster Gazette, George Newnes, decided to offer the editorship to Spender, then only thirty-three years of age. Though Spender himself was modest about his prospects, his selection was met with approval by many in the Liberal ranks, including the head of the party Lord Rosebery.

Under Spender's direction, the Westminster Gazette never had a wide circulation, nor did it make a profit. Nonetheless it was the most influential evening newspaper in Britain, for which Spender received the credit. The veteran editor Frederick Greenwood regarded the Westminster Gazette under Spender as "the best edited paper in London," and his leaders became essential reading for politicians on both sides of the political aisle. In them his priority was Liberal unity. He balanced ideological expression in the pages of his paper, avoiding the polemical heights attained by his counterparts in other Liberal publications. Though this occasionally earned him the ire of both Liberal factions in a debate, his loyalty to the Liberal leadership was rewarded with their confidences, which provided him with invaluable insight into the inner workings of contemporary politics.

Spender greatly valued his editorial independence, which was never an issue with the Gazette's owner, George Newnes. When Newnes sold the paper in 1908 to a consortium of Liberal businessmen and politicians led by Alfred Mond, however, Spender found his cherished independence under pressure. Only internal disagreement within the ownership group saved Spender from dismissal. The dispute hurt staff morale, while the start of the First World War led several important staff members to leave for service in the armed forces. A growing decline in circulation and revenue led Spender and the owners to undertake the radical move of switching from an evening to a morning publication in November 1921. The new paper, however, was no longer a vehicle for the sort of reflective journalism characteristic of Spender, and he resigned from his position in February 1922. Spender's departure from the Westminster Gazette also meant his departure from journalism, as he how pursued a new career as an author. Over the next two decades, he wrote a number of books on nonfiction subjects, including histories, travelogues, biographies, and memoirs. His most prominent works were two biographies of Liberal party leaders, the former prime ministers Henry Campbell Bannerman and Herbert Henry Asquith, and a memoir of his Life Journalism and Politics. He also served on a number of public commissions and inquiries, and after refusing public honors three previous times he accepted an appointment as a Companion of Honour. He also remained involved in Liberal politics, though his influence was much diminished with the decline of the Liberal Party in the interwar period, while his concern about the insufficiency of British armaments led many to brand Spender as an appeaser in the run-up to the Second World War. Spender died in June 1942 after a long illness.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/John_Alfred_Spender .

(from Wikipedia entry)

Herbert Spencer (27 April 1820 - 8 December 1903) was an English philosopher, biologist, anthropologist, sociologist, and prominent classical liberal political theorist of the Victorian era.

Spencer developed an all-embracing conception of evolution as the progressive development of the physical world, biological organisms, the human mind, and human culture and societies. He was "an enthusiastic exponent of evolution" and even "wrote about evolution before Darwin did." As a polymath, he contributed to a wide range of subjects, including ethics, religion, anthropology, economics, political theory, philosophy, literature, biology, sociology, and psychology. During his lifetime he achieved tremendous authority, mainly in English-speaking academia. "The only other English philosopher to have achieved anything like such widespread popularity was Bertrand Russell, and that was in the 20th century." Spencer was "the single most famous European intellectual in the closing decades of the nineteenth century" but his influence declined sharply after 1900; "Who now reads Spencer?" asked Talcott Parsons in 1937.

Spencer is best known for coining the expression "survival of the fittest", which he did in Principles of Biology (1864), after reading Charles Darwin's On the Origin of Species. This term strongly suggests natural selection, yet as Spencer extended evolution into realms of sociology and ethics, he also made use of Lamarckism. Herbert Spencer was born in Derby, England, on 27 April 1820, the son of William George Spencer (generally called George). Spencer's father was a religious dissenter who drifted from Methodism to Quakerism, and who seems to have transmitted to his son an opposition to all forms of authority. He ran a school founded on the progressive teaching methods of Johann Heinrich Pestalozzi and also served as Secretary of the Derby Philosophical Society, a scientific society which had been founded in the 1790s by Erasmus Darwin, the grandfather of Charles Darwin.

Spencer was educated in empirical science by his father, while the members of the Derby Philosophical Society introduced him to pre-Darwinian concepts of biological evolution, particularly those of Erasmus Darwin and Jean-Baptiste Lamarck. His uncle, the Reverend Thomas Spencer, vicar of Hinton Charterhouse near Bath, completed Spencer's limited formal education by teaching him some mathematics and physics, and enough Latin to enable him to translate some easy texts. Thomas Spencer also imprinted on his nephew his own firm free-trade and anti-statist political views. Otherwise, Spencer was an autodidact who acquired most of his knowledge from narrowly focused readings and conversations with his friends and acquaintances.

As both an adolescent and a young man Spencer found it difficult to settle to any intellectual or professional discipline. He worked as a civil engineer during the railway boom of the late 1830s, while also devoting much of his time to writing for provincial journals that were nonconformist in their religion and radical in their politics. From 1848 to 1853 he served as sub-editor on the free-trade journal The Economist, during which time he published his first book, Social Statics (1851), which predicted that humanity would eventually become completely adapted to the requirements of living in society with the consequential withering away of the state.

Its publisher, John Chapman, introduced Spencer to his salon which was attended by many of the leading radical and progressive thinkers of the capital, including John Stuart Mill, Harriet Martineau, George Henry Lewes and Mary Ann Evans (George Eliot), with whom he was briefly romantically linked. Spencer himself introduced the biologist Thomas Henry Huxley, who would later win fame as 'Darwin's Bulldog' and who remained his lifelong friend. However it was the friendship of Evans and Lewes that acquainted him with John Stuart Mill's A System of Logic and with Auguste Comte's positivism and which set him on the road to his life's work. He strongly disagreed with Comte.

The first fruit of his friendship with Evans and Lewes was Spencer's second book, Principles of Psychology, published in 1855, which explored a physiological basis for psychology. The book was founded on the fundamental assumption that the human mind was subject to natural laws and that these could be discovered within the framework of general biology. This permitted the adoption of a developmental perspective not merely in terms of the individual (as in traditional psychology), but also of the species and the race. Through this paradigm, Spencer aimed to reconcile the associationist psychology of Mill's Logic, the notion that human mind was constructed from atomic sensations held together by the laws of the association of ideas, with the apparently more 'scientific' theory of phrenology, which located specific mental functions in specific parts of the brain. Spencer argued that both these theories were partial accounts of the truth: repeated associations of ideas were embodied in the formation of specific strands of brain tissue, and these could be passed from one generation to the next by means of the Lamarckian mechanism of use-inheritance. The Psychology, he believed, would do for the human mind what Isaac Newton had done for matter. However, the book was not initially successful and the last of the 251 copies of its first edition was not sold until June 1861.

Spencer's interest in psychology derived from a more fundamental concern which was to establish the universality of natural law. In common with others of his generation, including the members of Chapman's salon, he was possessed with the idea of demonstrating that it was possible to show that everything in the universe - including human culture, language, and morality - could be explained by laws of universal validity. This was in contrast to the views of many theologians of the time who insisted that some parts of creation, in particular the human soul, were beyond the realm of scientific investigation. Comte's Système de Philosophie Positive had been written with the ambition of demonstrating the universality of natural law, and Spencer was to follow Comte in the scale of his ambition. However, Spencer differed from Comte in believing it was possible to discover a single law of universal application which he identified with progressive development and was to call the principle of evolution. In 1858 Spencer produced an outline of what was to become the System of Synthetic Philosophy. This immense undertaking, which has few parallels in the English language, aimed to demonstrate that the principle of evolution applied in biology, psychology, sociology (Spencer appropriated Comte's term for the new discipline) and morality. Spencer envisaged that this work of ten volumes would take twenty years to complete; in the end it took him twice as long and consumed almost all the rest of his long life.

Despite Spencer's early struggles to establish himself as a writer, by the 1870s he had become the most famous philosopher of the age. His works were widely read during his lifetime, and by 1869 he was able to support himself solely on the profit of book sales and on income from his regular contributions to Victorian periodicals which were collected as three volumes of Essays. His works were translated into German, Italian, Spanish, French, Russian, Japanese and Chinese, and into many other languages and he was offered honors and awards all over Europe and North America. He also became a member of the Athenaeum, an exclusive Gentleman's Club in London open only to those distinguished in the arts and sciences, and the X Club, a dining club of nine founded by T.H. Huxley that met every month and included some of the most prominent thinkers of the Victorian age (three of whom would become presidents of the Royal Society).

Members included physicist-philosopher John Tyndall and Darwin's cousin, the banker and biologist Sir John Lubbock. There were also some quite significant satellites such as liberal clergyman Arthur Stanley, the Dean of Westminster; and guests such as Charles Darwin and Hermann von Helmholtz were entertained from time to time. Through such associations, Spencer had a strong presence in the heart of the scientific community and was able to secure an influential audience for his views. Despite his growing wealth and fame he never owned a house of his own.

The last decades of Spencer's life were characterized by growing disillusionment and loneliness. He never married, and after 1855 was a perpetual hypochondriac who complained endlessly of pains and maladies that no physician could diagnose.[citation needed] By the 1890s his readership had begun to desert him while many of his closest friends died and he had come to doubt the confident faith in progress that he had made the center-piece of his philosophical system. His later years were also ones in which his political views became increasingly conservative. Whereas Social Statics had been the work of a radical democrat who believed in votes for women (and even for children) and in the nationalization of the land to break the power of the aristocracy, by the 1880s he had become a staunch opponent of female suffrage and made common cause with the landowners of the Liberty and Property Defence League against what they saw as the drift towards 'socialism' of elements (such as Sir William Harcourt) within the administration of William Ewart Gladstone - largely against the opinions of Gladstone himself. Spencer's political views from this period were expressed in what has become his most famous work, The Man versus the State. The exception to Spencer's growing conservativism was that he remained throughout his life an ardent opponent of imperialism and militarism. His critique of the Boer War was especially scathing, and it contributed to his declining popularity in Britain.[12]

Spencer also invented a precursor to the modern paper clip, though it looked more like a modern cotter pin. This "binding-pin" was distributed by Ackermann & Company. Spencer shows drawings of the pin in Appendix I (following Appendix H) of his autobiography along with published descriptions of its uses.

In 1902, shortly before his death, Spencer was nominated for the Nobel Prize for literature. He continued writing all his life, in later years often by dictation, until he succumbed to poor health at the age of 83. His ashes are interred in the eastern side of London's Highgate Cemetery facing Karl Marx's grave. At Spencer's funeral the Indian nationalist leader Shyamji Krishnavarma announced a donation of £1,000 to establish a lectureship at Oxford University in tribute to Spencer and his work.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/Herbert_Spencer .

(from Wikipedia entry)

William Ritchie Sorley (4 November 1855 - 28 July 1935) was a Scottish philosopher. A Gifford Lecturer, he was one of the British Idealist school of thinkers, with interests in ethics. William Ritchie Sorley was born in Selkirk, the son of Anna Ritchie and William Sorley, a Free Church of Scotland minister. He was educated at Edinburgh University and Trinity College, Cambridge. He was Knightbridge Professor of Philosophy in the University of Cambridge from 1900 until 1933. He died, aged 79, at Cambridge.

He is now remembered for his A History of British Philosophy to 1900, published in 1920, with its idiosyncratic slant, as a retrospective view from the point of view of British Idealism. Among his other published works are: The Ethics of Naturalism: a Criticism (second edition 1904), The Moral Life and Moral Worth (1911), and his Gifford Lectures Moral Values and the Idea of God (second edition 1921). The poet Charles Sorley was his son.

He is now remembered for his A History of British Philosophy to 1900, published in 1920, with its idiosyncratic slant, as a retrospective view from the point of view of British Idealism. Among his other published works are: The Ethics of Naturalism: a Criticism (second edition 1904), The Moral Life and Moral Worth (1911), and his Gifford Lectures Moral Values and the Idea of God (second edition 1921). The poet Charles Sorley was his son.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/William_Ritchie_Sorley .

(from Wikipedia entry)

Edward Adolf Sonnenschein (1851 - 2 Sep 1929, Bath, Somerset) was an English Classical Scholar and writer on Latin grammar and verse. Sonnenschein was educated at University College School and then in 1868 at University College London in 1868.

He was appointed Oxford professor of Greek and Latin at Mason College, Birmingham (afterwards University of Birmingham) in 1883, staying there until 1918. He was a Plautine scholar, publishing editions of Captivi (1879), Mostellaria (1884), and Rudens (1891). He took up the reform of grammar teaching, and published the "Parallel Grammar" series. With John Percival Postgate, he founded the Classical Association in 1903.

Much of his grammatical research was summed up in The Unity of the Latin Subjunctive (1910) and The Soul of Grammar (1927). He insisted upon the humanities taking their proper place in the modern university; and took up the question of war-guilt during the European war; he was a very exact scholar. Sonnenschein was born in London in 1851, the eldest son of a teacher, Adolf Sonnenschein from Moravia (now part of the Czech Republic) and Sarah Robinson Stallybrass. He married Edith Annesley Bolton (1854-1943) and they had three children: Edward Jamie, who later took the surname Somerset; Christopher Edward, who was killed in a mountaineering accident in Switzerland on 22 February 1914 and Edward Oliver, who later took the surname Stallybrass. Because of the hostility to Germans during the First World War, two of his sons changed their surnames to English names. Adolf Sonnenschein's third son, William Swan Sonnenschein born in 1855 (Edwards younger brother) took his second name 'Swan' from the maternal grandfather’s friendship.

As a young man William was apprenticed to the firm of Williams and Norgate, where he gained experience of second hand bookselling before founding his own company, W. Swan Sonnenschein & Allen, with the first of several partners, J. Archibald Allen, in 1878. This partnership was dissolved in 1882 when William married and the firm's name changed to W Swan Sonnenschein & Co. The firm published general literature and periodicals but specialized in sociology and politics. Sonnenschein was involved with the Ethical Society and published their literature.

In 1895 Swan Sonnenschein became a limited liability company, and in 1902 William Swan Sonnenschein left to work at George Routledge and Sons, and later at Kegan Paul. Swan Sonnenschein was amalgamated with George Allen & Co in 1911. He changed his ‘German’ surname during the First World War to Stallybrass. He died in 1934.

Sonnenschein was an influential classical scholar during his time at Mason College between 1883 and 1918, where he wrote prolifically. He edited several plays by Plautus, and collaborated with John Percival Postgate, forming the Classical Association in 1903, becoming its Secretary. He contributed to the 1911 Encyclopædia Britannica (designated by the initials "E. A. So.").

His views differed from Otto Jespersen (1860-1943) a Danish linguist, which he explained in his 1927 book, The Soul of Grammar, as his answer to Jespersen's 1924 Philosophy of Grammar. C. T. Onions, the last editor of the original Oxford English Dictionary, was one of his pupils.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/Edward_Adolf_Sonnenschein .

Founder of the Christian Kingdom Society.

Dr. J.W. Slaughter was associated with the Sociological Society. According to Nina Cust, Slaughter was born in 1878, was a lecturer on Civic and Sociology at the Rice Institute in Texas and was author of "The Adolescent", "Social Forces in Latin-America" and other works.

(from Wikipedia entry)

Felicia Mary Frances Skene (1821-1899) was a Scottish author, philanthropist and prison reformer in the Victorian era.

Skene used the pseudonym Erskine Moir and was a friend of Florence Nightingale (1820-1910).She was the youngest daughter of James Skene of Rubislaw and his wife, Jane Forbes, daughter of Sir William Forbes, sixth baronet of Pitsligo. She was born on 93 May 1821 at Aix in Provence. As a child, she played with the children of the exiled king, Charles X, at Holyrood ; as a girl she was the guest of Lord Stratford de Redcliffe at the embassy at Constantinople; and later was the friend of, among others, Sir John Franklin, Pusey, Landor, and Aytoun. Her father was a great friend of Sir Walter Scott, and it is said that Miss Skene as a child used to sit on the great novelist's knee and tell him fairy tales. In 1838, the family moved to Greece on account of Mrs. Skene 's health. Skene built a villa near Athens, in which they lived for some time. They returned to England in 1845, and lived first at Leamington and afterwards at Oxford.

Miss Skene was a very accomplished woman and devoted to good works. When, in 1854, cholera broke out at Oxford, she took part, under Sir Henry Acland, in organising a band of nurses. Some of them were sent afterwards to the Crimea, and during the war Miss Skene remained in constant correspondence with Miss Nightingale. She took much interest in rescue work in Oxford, and was one of the first 'lady visitors' appointed by the home office to visit the prison. Some of her experiences were told in a series of articles in Blackwood's Magazine, published in book form in 1889, and entitled Scenes from a Silent World.

Her earliest published work was Isles of Greece, and other Poems, which appeared in 1843. A devotional work, The Divine Master, was published in 1852, memoirs of her cousin Alexander Penrose Forbes, bishop of Brechin, and Alexander Lycurgus, archbishop of the Cyclades, in 1876 and 1877 respectively. In 1866, she published anonymously a book called Hidden Depths. It was republished with her name and an introduction by Mr. W. Shepherd Allen in 1886. Though to all appearance a novel, the author states that it is not a work of fiction in the ordinary acceptation of the term, as she herself witnessed many of the scenes described. She was a constant contributor to the magazines, and edited the Churchman's Companion, 1862-80. She died at 34 St. Michael Street, Oxford, on 6 October 1899.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/Felicia_Skene .

A medical scholar

(from Wikipedia entry)

James Gilliland Simpson (16 October 1865 - 10 October 1948) was the Dean of Peterborough in the Church of England from 1928 to 1942.

He was educated at the City of London School and Trinity College, Oxford, he was ordained in 1889 and began his career with a curacy at Leeds Parish Church. He was then appointed Vice Principal of Edinburgh Theological College after which he was Principal of Leeds Clergy School before becoming Canon of Manchester in 1910. Two years later he became a Canon of St Paul's, a post he held for seventeen years before his elevation to the Deanery. He was a noted author.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/James_Simpson_(priest) .

(from Wikipedia entry)

Theologian and biographer (1843-1899). Brother of British classical scholar and poet, George Agusutus Simcox. William wrote the first major biography of Barnabe Barnes, the famous 16th-century poet and patron of William Shakespeare.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/William_Henry_Simcox .

(from Wikipedia entry)

Johannes Sieveking (July 6 1869 in Hamburg , September 20th 1942 in Munich ) was a German Classic archaeologist. Johannes Sieveking belonged to the old Hanseatic family Sieveking , who had besides several mayors spawned many professors, senators, diplomats and merchants. He studied at the University of Bonn , then at the University of Berlin and then moved to the University of Munich , where he last pupil of Heinrich Brunn was. After this had passed away, he went together with Adam Flasch at the University of Erlangen , where he in 1894 with the Scriptures The cornucopia of the Romans was awarded his doctorate. Then travels took him to Greece and Italy. After returning Sieveking was briefly assistant at Würzburg Martin-von-Wagner-Museum , but then switched to wish Adolf Furtwängler at the Antiquarium in Munich . After Furtwängler's death in 1907, he took over the management of the Antiquarium and the collection of vases, which he in 1919 in the premises of the Alte Pinakothek was able to unite and regroup. In 1942 he took his own life.

Sieveking lent his particular the Munich Collection of Antiquities. So he ordered the hitherto often neglected large and rich collections of ancient cabaret new. Parts he restored by hand. With Rudolf Hackl he began in 1912 to develop the collection in a series of publications, but she could because of the First World War not be set forth. Were published by him thus in particular acquisitions and smaller reports. In a large four-volume publication also bronzes and has terracotta collection of James Loeb published. Thanks Sieveking Loeb bequeathed his collection including Munich antiquities collection. It was the largest increase in the collection since its inception and included some very high-quality pieces. His main research field of research was the Roman art . He is considered one of the pioneers in this field of research. He researched the Roman portrait, for relief and the architectural ornaments. Above all, he demanded an exact copy of criticism. Sieveking wrote no monographs on his research, but wrote many, mostly short essays, find themselves scattered across many different journals.

Sieveking was described as humble, shy, unassuming and very withdrawn. Literally was his punctuality. Although Munich had become his second home, which he left reluctantly, but he was by nature his whole life Hanseat. He had personal discretion is very important, so his colleagues learned only after years on the occasion of a disease that Sieveking was married. He did not pursue an academic career, but was the only scientist. He never attended lectures and never held any. His work was strictly regulated. In the morning he worked at the Museum, in the afternoon at the Archaeological Department of the University. Ludwig Curtius wrote in an obituary Sieveking " realized in his own way a modern, unromantic, but horazistisches Romanism, not one of the victors and proconsuls , but one of the legacies and military tribunes whose punctual, to the great subordinating them following work also the empire of our science can not exist without ".[translation]

For more information, see Wikipedia entry at: http://de.wikipedia.org/wiki/Johannes_Sieveking .

(from Wikipedia entry)

Alfred Sidgwick (1850 in Skipton - December 22 1943 in Orchard Trewoofe ) was an English logician and philosopher.

Sidgwick studied at Lincoln College in Oxford. He became known for his analysis of fallacies . His logic is a theory of argumentation. He opposes the formal logic and emphasized the practical benefits that the study of the logic must have. In addition to some own books he published mainly in the philosophical journal Mind. For Sidgwick, the logic is a science in which it comes to distinguishing good from bad arguments, and these arguments in both the communication between several people as well as in the analysis of thinking of an individual play a role.

Sidwick's publications include:

Fallacies. A View of Logic from the Practical Side. 1883; 2. Aufl.: London 1890
Distinction and Criticism of Beliefs. Longmans, Green & Co., London 1892
The Process of Argument: A Contribution to Logic. 1893
The Use of Words in Reasoning. 1901
The Application of Logic.Macmillan, London 1910
Elementary Logic. 1914

For more information, see Wikipedia entry at: http://de.wikipedia.org/wiki/Alfred_Sidgwick .

Author of mathematics textbooks, including "The teaching of elementary mathematics", "Theoretical geometry ", "Further mechanics and hydrostatics."

Born Sarah Scott. Eldest daughter of John and Elizabeth Scott. Married Joseph Henry Shorthouse at the Friends' meeting-house in Warwick on 19 August 1857. Converted with husband to the Church of England in 1861. Died in 1909.

(from Wikipedia entry)

Alexander Faulkner Shand FBA (20 May 1858 - 6 January 1936) was an English writer and barrister. Born in Bayswater, London he was the son of Hugh Morton Shand, a Scot, and his wife Edrica Faulkner, Italian born but the daughter of Joshua Wilson Faulkner of Kent. He was a founding member of the British Psychological Society in 1901 and was awarded with honorary membership in 1934. He was elected a Fellow of the British Academy (FBA). Through his son Philip, he is the paternal great-grandfather of HRH Camilla, Duchess of Cornwall.

For more information, see Wikipedia entry at: https://en.wikipedia.org/wiki/Alexander_Faulkner_Shand .

Professor of eugenics (?)

(from Wikipedia entry)

Olive Schreiner (24 March 1855 - 11 December 1920) was a South African author, anti-war campaigner and intellectual. She is best remembered today for her novel The Story of an African Farm which has been highly acclaimed ever since its first publication in 1883 for the bold manner in which it dealt with some of the burning issues of the day, including agnosticism, existential independence, individualism and the professional aspirations of women; as well as its portrayal of the elemental nature of life on the colonial frontier. In more recent studies she has also been foregrounded as an apologist for those sidelined by the forces of British Imperialism, such as the Afrikaners, and later other South African groups like Blacks, Jews and Indians - to name but a few. Although she showed interest in socialism, pacifism, vegetarianism and feminism amongst other things, her true views escape restrictive categorisations. Her published works and other surviving writings promote implicit values like moderation, friendship and understanding amongst all peoples, avoiding the pitfalls of political radicalism which she consciously eschewed. Although she may be called a lifelong freethinker in terms of her Victorian background - as opposed to mainstream Christianity - she always remained true to the spirit of the Christian Bible and developed a secular version of the worldview of her missionary parents, with mystical elements.

Karel Schoeman, the South African historian and leading authority on Schreiner's life, has written in one of his books about her that she was an outstanding figure in a South African context, although perhaps not quite the same abroad. In the Preface to the same work, Schoeman acknowledges that although The Story of an African Farm is by no means perfect, it is still unique and gripping even to the modern reader. He also outlines the basic pattern of her life which serves as a useful guide to this article, and the pursuit of further interest in the subject:

"From a chronological viewpoint, Olive Schreiner's life shows an interesting pattern. After she spent the first twenty-five thereof in South Africa ... she was in England for more than seven years, and also lived during this time in Europe. After this she lived in South Africa for twenty-four years, the time of her friendship with Rhodes, the Anglo-Boer war and her growing involvement in issues like racism and the lot of women, after which another exile followed in England for seven years; it was only shortly before her death in 1920 that she returned to South Africa" (Olive Schreiner: A Life in South Africa 1855-1881, Human & Rousseau, Cape Town, 1989). Olive Emilie Albertina Schreiner (1855-1920) was the ninth of twelve children born to a missionary couple at the Wesleyan Missionary Society station at Wittebergen in the Eastern Cape, near Herschel in South Africa. Her parents, Gottlob Schreiner and Rebecca Lyndall, married in England in 1837. She was named after her three older brothers, Oliver (1848-1854), Albert (1843-1843) and Emile (1852-1852), who died before she was born. Her childhood was a harsh one as her father was loving and gentle, though impractical; but her mother Rebecca was intent on teaching her children the same restraint and self-discipline that had been a part of her upbringing. Olive received virtually all her initial education from her mother, who was well-read and gifted.[clarification needed] Her eldest brother Frederic Samuel (1841-1901) obtained a BA at London University and founded New College in Eastbourne in 1873/4. He remained as headmaster until late 1897 but continued to run the junior school until 1901. He died in 1901 at the Grand Hotel in Eastbourne and was interred in the town.

When Olive was six, Gottlob transferred to Healdtown in the Eastern Cape to run the Wesleyan training institute there. As with so many of his other projects, he simply was not up to the task and was expelled in disgrace for trading against missionary regulations. He was forced to make his own living for the first time in his life, and tried a business venture. Again, he failed and was insolvent within a year. The family lived in abject poverty as a result.

However, Olive was not to remain with her parents for long. When her older brother Theophilus (1844-1920) was appointed headmaster in Cradock in 1867, she went to live with him along with two of her siblings. She also attended his school and received a formal education for the first time. Despite that, she was no happier in Cradock than she had been in Wittebergen or Healdtown. Her siblings were very religious, but Olive had already questioned the Christianity of her parents like many learned Victorians, and it was the cause of many arguments that she had with her family.

Therefore, when Theo and her brother left Cradock for the diamond fields of Griqualand West, Olive chose to become a governess . On the way to her first post at Barkly East, she met Willie Bertram, who shared her views of religion and who lent her a copy of Herbert Spencer’s First Principles. This text was to have a profound impact on her. While rejecting religious creeds and doctrine, Spencer also argued for a belief in an Absolute that lay beyond the scope of human knowledge and conception. This belief was founded in the unity of nature and a teleological universe, both of which Olive was to appropriate for herself in her attempts to create a morality free of organized religion.

After this meeting, Olive travelled from place to place, accepting posts as a governess with various families, later leaving them because of personal conflict with her employers. One issue which always surfaced, was her unusual view of religion. Her apostasy didn't sit well with the traditional farm folk she worked amongs.

Another factor was that she was somewhat unconventional in her relationships, for she was uncertain as to how to relate sexually to her male employers in many cases, and men in general. During this time she met Julius Gau, to whom she became engaged under doubtful circumstances. For whatever reason, their engagement did not last long and she returned to live with her parents and then with her brothers. She read widely and began writing seriously. She started Undine at this time. As in the case of her later husband, Cronwright, she may have been attracted to Gau, as other men, for his dominant personality, maturity and physicality...However, her brothers’ financial situation soon deteriorated, as diamonds became increasingly difficult to find. Olive had no choice but to resume her transient lifestyle, moving between various households and towns, until she returned briefly to her parents in 1874. It was there that she had the first of the asthma attacks that would plague her for the rest of her life. Since her parents were no more financially secure than before and because of her ill-health, Olive was forced to resume working in order to support them.

Over the next few years, she accepted the position of governess at a number of farms, most notably the Fouchés who provided inspiration for certain aspects of The Story of an African Farm, which she published under the pseudonym “Ralph Iron,” as well as a small collection of stories and allegories called Dream Life and Real Life.

However, Olive’s real ambitions did not lie in the direction of writing. She had always wanted to be a doctor, but had never had enough money to pay for the training. Undaunted, she decided that she would be a nurse as that did not require her to pay anything. By 1880, she had saved enough money for an overseas trip and she applied to the Royal Infirmary in Edinburgh in Scotland. In 1881, she traveled to Southampton in England. Once there, she was never to realize her dream of becoming a medical practitioner, as her ill-health prevented her from completing any form of training or studying. She was forced to concede that writing would and could be her only work in life.

Despite that, she still had a passion to heal society’s ills and set out to do with her pen what she could not with pills. Her Story of an African Farm was acclaimed for the manner it tackled the issues of its day, ranging from agnosticism to the treatment of women. It was also the cause of one of her most significant and long-lasting friendships, as the renowned sexologist Havelock Ellis wrote to her about her novel. Their relationship soon developed beyond intellectual debate to a genuine source of support for Schreiner.

She finally met him in 1884 when she went with him to a meeting of the Progressive Organisation, a group for freethinkers to discuss political and philosophical views. This was one of a number of radical discussion groups to which she was to belong and brought her into contact with many important socialists of the time. A friendship as influential as that with Ellis was with Edward Carpenter, the founder Socialist and gay rights activist, which, as Stephen Gray shows, remains hardly explored.[3] In addition to the Progressive Organisation, she also attended meetings of the Fellowship of the New Order and Karl Pearson’s Men and Women's Club, where she was insistent on the critical importance of woman’s equality and the need to consider men as well as women when looking at gender relationships.

However, her own relationships with men were anything but happy. She had refused a proposal from her doctor, Bryan Donkin, but he was irritatingly persistent in his suit of her. To make matters worse, despite her reservations about Karl Pearson and her intentions just to remain his friend, she soon conceived an attraction for him. He did not reciprocate her feelings, preferring Elizabeth Cobb. In 1886, she left England for the Continent under something of a cloud, traveling between Switzerland, France and Italy before returning to England. During this time, she was tremendously productive, working on From Man to Man and publishing numerous allegories. She also worked on an introduction to Mary Wollstonecraft’s A Vindication of the Rights of Women. Given the situation in England, it is perhaps unsurprising that Schreiner chose to return to South Africa, sailing back to Cape Town in 1889. The return home was unsettling for her - she felt extremely alienated from the people around her, but at the same time experienced a great affinity for the land itself. In an attempt to reconnect with her surroundings, she became increasingly involved in local politics as well as produced a series of articles on the land and people around her, published posthumously as Thoughts on South Africa. Through her work with local politics she became intimate friends with Emily Hobhouse and Elizabeth Maria Molteno, influential women activists with similar opinions on civil and women's rights.

Her involvement with Cape politics led her into an association with Cecil John Rhodes, with whom she would soon become disillusioned and against whom she would write her bitterly satirical allegory Trooper Peter Halket of Mashonaland. This disillusionment began with his support of the “strop bill” that would allow black and coloured servants to be flogged for relatively small offenses.

Her opposition to the “strop bill” also brought her into contact with Samuel Cronwright, a politically active farmer. They were of the same mind on the “Native Question” and on Rhodes, and Schreiner soon fell in love with him. During a brief visit to England in 1893, she discussed with her friends the possibility of marrying him, although she was concerned that she would find marriage restrictive. She put aside these doubts, however, and they were married in 1894, after which they settled at Cronwright’s farm.

The next few years were difficult and unsettled ones for them. Schreiner’s worsening health forced the couple to move constantly, while her first and only child, a daughter, died within a day. This loss was only worsened by the fact that all her other pregnancies would end in miscarriages. However, she found solace in work, publishing a pamphlet with her husband on the political situation in 1896 and Trooper Peter Halket of Mashonaland the next year. Both of these isolated her from her family and the people around her, and she was given to long spells of loneliness during that period of her life. hen Woman and Labour was finally published in 1911, Schreiner was severely ill, her asthma worsened by attacks of angina. Two years later, she sailed alone to England for treatment, where she was trapped by the outbreak of World War I. During this time, her primary interest was in pacifism - she was in contact with Gandhi and other prominent activists like Emily Hobhouse and Elizabeth Maria Molteno - and she started a book on war, which was abbreviated and published as The Dawn of Civilisation. This was the last book she was to write. After the war, she returned home to the Cape, where she died in her sleep in a boarding house in 1920. She was buried later in Kimberley. After the death of her husband, Samuel Cronwright, her body was exhumed. Olive Schreiner, along with her baby, dog and husband were buried atop Buffelskop mountain, on the farm known as Buffelshoek, near Cradock, in the Eastern Cape.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/Olive_Schreiner .

(from Wikipedia entry)

Ferdinand Canning Scott Schiller (August 16, 1864 - August 6, 1937) was a German-British philosopher. Born in Altona, Holstein (at that time member of the German Confederation, but under Danish administration), Schiller studied at the University of Oxford, and later was a professor there, after being invited back after a brief time at Cornell University. Later in his life he taught at the University of Southern California. In his lifetime he was well known as a philosopher; after his death his work was largely forgotten.

Schiller's philosophy was very similar to and often aligned with the pragmatism of William James, although Schiller referred to it as "humanism". He argued vigorously against both logical positivism and associated philosophers (for example, Bertrand Russell) as well as absolute idealism (such as F.H. Bradley).

Schiller was an early supporter of evolution and a founding member of the English Eugenics Society. Born in 1864, one of three brothers and the son of Ferdinand Schiller (a Calcutta merchant), Schiller's family home was in Switzerland. Schiller was educated at Rugby and Balliol, and graduated in the first class of Literae Humaniores, winning later the Taylorian scholarship for German in 1887. Schiller's first book, Riddles of the Sphinx (1891), was an immediate success despite his use of a pseudonym because of his fears concerning how the book would be received. Between the years 1893 and 1897 he was an instructor in philosophy at Cornell University. In 1897 he returned to Oxford and became fellow and tutor of Corpus for more than thirty years. Schiller was president of the Aristotelian Society in 1921, and was for many years treasurer of the Mind Association. In 1926 he was elected a fellow of the British Academy. In 1929 he was appointed visiting professor in the University of Southern California, and spent half of each year in the United States and half in England. Schiller died in Los Angeles either August 6, 7, or 9th of 1937 after a long and lingering illness.

Schiller was a founding member of the English Eugenics Society and published three books on the subject; Tantalus or the Future of Man (1924), Eugenics and Politics (1926), and Social Decay and Eugenic Reform (1932). In 1891, F.C.S. Schiller made his first contribution to philosophy anonymously. Schiller feared that in his time of high naturalism, the metaphysical speculations of his Riddles of the Sphinx were likely to hurt his professional prospects (p. xi, Riddles). However, Schiller's fear of reprisal from his anti-metaphysical colleagues should not suggest that Schiller was a friend of metaphysics. Like his fellow pragmatists across the ocean, Schiller was attempting to stake out an intermediate position between both the spartan landscape of naturalism and the speculative excesses of the metaphysics of his time. In Riddles Schiller both,

(1) accuses naturalism (which he also sometimes calls "pseudometaphysics" or "positivism") of ignoring the fact that metaphysics is required to justify our natural description of the world, and
(2) accuses "abstract metaphysics" of losing sight of the world we actually live in and constructing grand, disconnected imaginary worlds.
The result, Schiller contends, is that naturalism cannot make sense of the "higher" aspects of our world (freewill, consciousness, God, purpose, universals), while abstract metaphysics cannot make sense of the "lower" aspects of our world (the imperfect, change, physicality). In each case we are unable to guide our moral and epistemological "lower" lives to the achievement of life's "higher" ends, ultimately leading to skepticism on both fronts. For knowledge and morality to be possible, both the world's lower and higher elements must be real; e.g. we need universals (a higher) to make knowledge of particulars (a lower) possible. This would lead Schiller to argue for what he at the time called a "concrete metaphysics", but would later call "humanism".

Shortly after publishing Riddles of the Sphinx, Schiller became acquainted with the work of pragmatist philosopher William James and this changed the course of his career. For a time, Schiller's work became focused on extending and developing James' pragmatism (under Schiller's preferred title, "humanism"). Schiller even revised his earlier work Riddles of the Sphinx to make the nascent pragmatism implicit in that work more explicit. In one of Schiller's most prominent works during this phase of his career, “Axioms as Postulates” (1903), Schiller extended James' will to believe doctrine to show how it could be used to justify not only an acceptance of God, but also our acceptance of causality, of the uniformity of nature, of our concept of identity, of contradiction, of the law of excluded middle, of space and time, of the goodness of God, and more. In Riddles, Schiller gives historical examples of the dangers of abstract metaphysics in the philosophies of Plato, Zeno, and Hegel, portraying Hegel as the worst offender: "Hegelianism never anywhere gets within sight of a fact, or within touch of reality. And the reason is simple: you cannot, without paying the penalty, substitute abstractions for realities; the thought-symbol cannot do duty for the thing symbolized".

Schiller argued that both abstract metaphysics and naturalism portray man as holding an intolerable position in the world. He proposed a method that not only recognizes the lower world we interact with, but takes into account the higher world of purposes, ideals and abstractions. Schiller also developed a method of philosophy intended to mix elements of both naturalism and abstract metaphysics in a way that allows us to avoid the twin scepticisms each method collapses into when followed on its own. However, Schiller does not assume that this is enough to justify his humanism over the other two methods. He accepts the possibility that both scepticism and pessimism are true.

As early as 1891 Schiller had independently reached a doctrine very similar to William James’ Will to Believe. As early as 1892 Schiller had independently developed his own pragmatist theory of truth. However, Schiller's concern with meaning was one he entirely imports from the pragmatisms of James and Peirce. Later in life Schiller musters all of these elements of his pragmatism to make a concerted attack on formal logic. Concerned with bringing down the timeless, perfect worlds of abstract metaphysics early in life, the central target of Schiller’s developed pragmatism is the abstract rules of formal logic. Statements, Schiller contends, cannot possess meaning or truth abstracted away from their actual use. Therefore examining their formal features instead of their function in an actual situation is to make the same mistake the abstract metaphysician makes. Symbols are meaningless scratches on paper unless they are given a life in a situation, and meant by someone to accomplish some task. They are tools for dealing with concrete situations, and not the proper subjects of study themselves.

Both Schiller’s theory of truth and meaning (i.e. Schiller’s pragmatism) derive their justification from an examination of thought from what he calls his humanist viewpoint (his new name for concrete metaphysics). He informs us that to answer “what precisely is meant by having a meaning” will require us to “raise the prior question of why we think at all.”. A question Schiller of course looks to evolution to provide.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/F._C._S._Schiller .

Archibald Henry Sayce was an orientalist and comparative philologist.

(from Wikipedia entry)

Sir George Henry Savage (1842-1921) was a prominent English psychiatrist. Savage was born in Brighton in 1842, the son of a chemist. Educated at Brighton College, he served an internship at Guy's Hospital from 1861. After 1865, he was resident at Guy's; he earned his MD in 1867. He remained a regular lecturer at the hospital for decades after.

During his time as a doctor for a mining company in Nenthead, he met his wife, Margaret Walton; however, she died after a year of marriage. The couple had one child. Shortly after his wife's death, Savage accepted an appointment as an assistant medical officer at Bethlem Royal Hospital. By 1878, he had become chief medical officer at the hospital; in the same year, he joined the MCRP.

Also in 1878, Savage cofounded the Journal of Mental Science with Thomas Clouston and Daniel Hack Tuke. He published regularly in this journal until the end of his career. At Bethlem and after, he was sparing in his use of chemical sedation, although his freedom with physical restraint drew criticism from Henry Maudsley, J. C. Bucknill, and others.

Over the course of the 1880s, private practice took up more of Savage's time; he finally retired in 1888 to devote himself entirely to private practice. In 1882, he married Adelaide Sutton, the daughter of another doctor.

He drew his private clientele from wealthy or well-connected London society. Virginia Woolf saw him intermittently for a decade, and he is among the figures lampooned in the Sir William Bradshaw of Mrs. Dalloway. At the same time, he worked as a consultant for a number of asylums, and was often called in on especially difficult cases.

His major public work was Insanity and Allied Neuroses, a reference book for students; published in 1884, it was revised and reissued in 1894 and 1907. In 1909 he delivered the Harveian Oration to the Royal College of Physicians on the subject of Experimental Psychology and Hypnotism. He was knighted in 1912.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/George_Savage_(physician) .

Author of "Illustrated handbook to the city and cathedral of Peterborough."

Author of Princetoniana. Charles and A.A. Hodge: with class and table tale of Hodge the Younger (1888), Eli, Samuel, & Saul a transition chapter in Ireaelitish history (1904), Exposition and defence of Prince Bismarck's anit-Ultramontane policy: showing the difference between the present state of the Romish question in Germany and Great Britain (1876), The religious question in France in the light of historic facts and of current events (1905), The parables of Our Lord (1880), A woman's work: memorials of Eliza Fletcher (1900), Our Christian passover: a guide for young people in the serious study of the Lord's Super (1830), Echoes of the war (1916).

(from Wikipedia entry)

Mary Augusta Ward née Arnold; (11 June 1851 - 24 March 1920), was a British novelist who wrote under her married name as Mrs Humphry Ward. Mary Augusta Arnold was born in Hobart, Tasmania, Australia, into a prominent intellectual family of writers and educationalists. Mary was the daughter of Tom Arnold, a professor of literature, and Julia Sorrell. Her uncle was the poet Matthew Arnold and her grandfather Thomas Arnold, the famous headmaster of Rugby School. Her sister Julia married Leonard Huxley, the son of Thomas Huxley, and their sons were Julian and Aldous Huxley. The Arnolds and the Huxleys were an important influence on British intellectual life. Mary's father Tom Arnold was appointed inspector of schools in Van Diemen's Land (now Tasmania) and commenced his role on 15 January 1850. Tom Arnold was received into the Roman Catholic Church on 12 January 1856, which made him so unpopular in his job (and with his wife) that he resigned and left for England with his family in July 1856. Mary Arnold had her fifth birthday the month before they left, and had no further connection with Tasmania. Tom Arnold was ratified as chair of English literature at the contemplated Catholic university, Dublin, after some delay. Mary spent much of her time with her grandmother. She was educated at various boarding schools (from ages 11 to 15, in Shifnal, Shropshire) and at 16 returned to live with her parents at Oxford, where her father had a lecturership in history. Her schooldays formed the basis for one of her later novels, Marcella (1894).

On 6 April 1872, not yet 21 years old, Mary married Humphry Ward, a fellow and tutor of Brasenose College, and also a writer and editor. For the next nine years she continued to live at Oxford, at 17 Bradmore Road, where she is commemorated by a blue plaque. She had by now made herself familiar with French, German, Italian, Latin and Greek. She was developing an interest in social and educational service and making tentative efforts at literature. She added Spanish to her languages, and in 1877 undertook the writing of a large number of the lives of early Spanish ecclesiastics for the Dictionary of Christian Biography edited by Dr William Smith and Dr. Henry Wace. Her translation of Amiel's Journal appeared in 1887. Mary Augusta Ward began her career writing articles for Macmillan's Magazine while working on a book for children that was published in 1881 under the title Milly and Olly. This was followed in 1884 by a more ambitious, though slight, study of modern life, Miss Bretherton, the story of an actress. Ward's novels contained strong religious subject matter relevant to Victorian values she herself practised. Her popularity spread beyond Great Britain to the United States. Her book Lady Rose's Daughter was the best-selling novel in the United States in 1903, as was The Marriage of William Ashe in 1905. Ward's most popular novel by far was the religious "novel with a purpose" Robert Elsmere, which portrayed the emotional conflict between the young pastor Elsmere and his wife, whose over-narrow orthodoxy brings her religious faith and their mutual love to a terrible impasse; but it was the detailed discussion of the "higher criticism" of the day, and its influence on Christian belief, rather than its power as a piece of dramatic fiction, that gave the book its exceptional vogue. It started, as no academic work could have done, a popular discussion on historic and essential Christianity. Ward helped establish an organisation for working and teaching among the poor. She also worked as an educator in the residential settlement movements she founded. Mary Ward's declared aim was "equalisation" in society, and she established educational settlements first at Marchmont Hall and later at Tavistock Place in Bloomsbury. This was originally called the Passmore Edwards Settlement, after its benefactor John Passmore Edwards, but after Ward's death it became the Mary Ward Settlement. It is now known as the Mary Ward Centre and continues as an adult education college; affiliated with it is the Mary Ward Legal Centre.

She was also a significant campaigner against women getting the vote. In the summer of 1908 she was approached by George Nathaniel Curzon and William Cremer, who asked her to be the founding president of the Women's National Anti-Suffrage League. Ward took on the job, creating and editing the Anti-Suffrage Review. She published a large number of articles on the subject, while two of her novels, The Testing of Diana Mallory and Delia Blanchflower, were used as platforms to criticise the suffragettes. In a 1909 article in The Times, Ward wrote that constitutional, legal, financial, military, and international problems were problems only men could solve. However, she came to promote the idea of women having a voice in local government and other rights that the men's anti-suffrage movement would not tolerate.

During World War I, Ward was asked by United States President Theodore Roosevelt to write a series of articles to explain to Americans what was happening in Britain. Her work involved visiting the trenches on the Western Front, and resulted in three books, England's Effort - Six Letters to an American Friend (1916), Towards the Goal (1917), and Fields of Victory (1919). Mary Augusta Ward died in London, England, and was interred at Aldbury in Hertfordshire, near her beloved country home Stocks.

For more information, see Wikipedia entry at: http://en.wikipedia.org/wiki/Mary_Augusta_Ward

Frank Zingrone, writer and professor, was born in Toronto on 16 August 1933. He was a student at St. Michael's College School in Toronto and attended the University of Western Ontario in London, where he received a BA in Philosophy in 1958. He then obtained a MA in English literature from the University of Toronto in 1961 and a PhD from the State University of New York (SUNY) at Buffalo in 1966. Zingrone was an instructor in the Department of English at SUNY between 1963 and 1966 before joining the Massachusetts Institute of Technology in Cambridge as an assistant professor of communication, a position he held from 1966 to 1970. In 1971, Zingrone became an assistant professor of humanities at York University, where he remained for the rest of his academic career, co-founding the university's Communications department. He was appointed a senior scholar emeritus in 1994. In addition, Zingrone was associate editor of the "Canadian journal of communication" between 1980 and 1985.

Zingrone's work as a critic, lecturer and academic writer in the area of communications and media produced numerous conference papers, newspaper and journal articles, as well as books including "Who was Marshall McLuhan?" (co-editor, 1995), "Essential McLuhan" (co-editor, 1996), and "The media symplex: at the edge of meaning the age of chaos" (2001). He was a contributor to "On McLuhan: forward through the rearview mirror" (1996) and "Understanding McLuhan" (CD-ROM, 1996). Zingrone was also a poet, with poems published in "The fiddlehead" and "Audit" in the early 1960s. He published two books of poetry, "Traces" (1980) and "Strange attraction" (2000). Frank Zingrone died in Toronto on 13 December 2009.

Paul Axelrod, professor and writer, was born in 1949 and educated at York University and the University of Toronto where he received his BA and MA in 1972 and 1973, respectively. He received a PhD in History from York University in 1980. He was a professor at York University from 1982 until his retirement in 2015, where he also served as the Dean of the Faculty of Education between 2001 and 2008. He is the author and editor of numerous books concerning the history of schooling and higher education, the political economy of education, and educational policy. Axelrod is the author of "Scholars and dollars: politics, economics, and the universities of Ontario, 1945-1980" (1982), "Making a middle class: student life in English Canada during the Thirties" (1990), "Transitions: schooling and employment in Canada" (1993) (with Paul Anisef), "The promise of schooling: education in Canada, 1800-1914" (1997)," Opportunity and uncertainty: life course experiences of the class of '73" (2000) (with Paul Anisef), "Values in conflict: The university, the marketplace, and the trials of liberal education" (2002), and editor of "Youth, university, and Canadian society: essays in the social history of higher education" (1989) and "Knowledge matters: essays in honour of Bernard J. Shapiro" (2004).