No American better exemplified the "Allure of Science" than Benjamin Franklin. But he was also an example of a type of mentality that differed markedly from Jonathan Edwards's. Franklin's concerns were mostly with this world, not with the next. And he puts enormous emphasis on the ability of men (and even some women) to improve their lives through resolution. In fact, Franklin's attitude toward experience had a great deal to do with encouraging the human capacity to "shun," or to "deliver" themselves, from "calamities." (See Document 3.3.1).

In his autobiography, Franklin described a project he devised when he was a young printer in Philadelphia. It was a scheme that aimed at "moral perfection," and it proceeded by regular steps, on the assumption that virtue was not so much a gift of God's grace but a set of skills and habits that anyone could acquire if they worked at it diligently enough.

It was about this time that I conceiv'd the bold and arduous project of arriving at moral perfection. I wish'd to live without committing any fault at any time; 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 or wrong, I did not see why I might not always do the one and avoid the other. But I soon found I had undertaken a task of more difficulty than I had imagined. While my attention was taken up in guarding against one fault, I was often surpriz'd by another. Habit took the advantage of inattention. Inclination was sometimes too strong for reason. I concluded at length, that the mere speculative conviction that it was our interest to be compleatly virtuous, was not sufficient to prevent our slipping, and that the contrary habits must be broken and good ones acquired and established, before we can have any dependance on a steady uniform rectitude of conduct. For this purpose I therefore contriv'd the following method.

In the various enumerations of the moral virtues I had met with in my reading, I found the catalogue more or less numerous, as different writers included more or fewer ideas under the same name. Temperance, for example, was by some confin'd to eating and drinking, while by others it was extended to mean the moderating every other pleasure, appetite, inclination or passion, bodily or mental, even to our avarice and ambition. I proposed to myself, for the sake of clearness, to use rather more names with fewer ideas annexed to each, than a few names with more ideas; and I included under thirteen names of virtues all that at that time occurr'd to me as necessary or desirable, and annexed to each a short precept, which fully expressed the extent I gave to its meaning.

These names of virtues with their precepts were

1. TEMPERANCE.
Eat not to dulness.
Drink not to elevation.

2. SILENCE.
Speak not but what may benefit others or yourself. Avoid trifling conversation.

3. ORDER.
Let all your things have their places. Let each part of your business have its time.

4. RESOLUTION.
Resolve to perform what you ought. Perform without fail what you resolve.

5. FRUGALITY.
Make no expence but to do good to others or yourself: i.e. waste nothing.

6. INDUSTRY.
Lose no time. Be always employ'd in something useful. Cut off all unnecessary actions.

7. SINCERITY.
Use no hurtful deceit.
Think innocently and justly; and, if you speak, speak accordingly.

8. JUSTICE.
Wrong none, by doing injuries or omitting the benefits that are your duty.

9. MODERATION.
Avoid extreams. Forbear resenting injuries so much as you think they deserve.

10. CLEANLINESS.
Tolerate no uncleanness in body, cloaths or habitation.

11. TRANQUILITY.
Be not disturbed at trifles, or at accidents common or unavoidable.

12. CHASTITY.
Rarely use venery but for health or offspring; Never to dulness, weakness, or the injury of your own or another's peace or reputation.

13. HUMILITY.
Imitate Jesus and Socrates.

I made a little book in which I allotted a page for each of the virtues. I rul'd each page with red ink, so as to have seven columns, one for each day of the week, marking each column with a letter for the day. I cross'd these columns with thirteen red lines, marking the beginning of each line with the first letter of one of the virtues, on which line and in its proper column I might mark by a little black spot every fault I found upon examination to have been committed respecting that virtue upon that day.

I determined to give a week's strict attention to each of the virtues successively. Thus in the first week my great guard was to avoid every the least offense against temperance, leaving the other virtues to their ordinary chance, only marking every evening the faults of the day. Thus if in the first week I could keep my first line marked T clear of spots, I suppos'd the habit of that virtue so much strengthen'd and its opposite weaken'd, that I might venture extending my attention to include the next, and for the following week keep both lines clear of spots. Proceeding thus to the last, I could go thro' a course compleat in thirteen weeks, and four courses in a year. And like him who having a garden to weed, does not attempt to eradicate all the bad herbs at once, which would exceed his reach and his strength, but works on one of the beds at a time, and having accomplish'd the first proceeds to a second; so I should have, (I hoped) the encouraging pleasure of seeing on my pages the progress I made in virtue, by clearing successively my lines of their spots, till in the end by a number of courses, I should be happy in viewing a clean book after a thirteen weeks daily examination.