Aaron Lopez papers, undated, 1752-1794, 1846, 1852, 1953.

Contains approximately 6800 manuscripts arranged chronologically by year for years 1752-1794. Approximately 100 are letters received or written by Lopez, his partner and father-in-law, Jacob Rodriguez Rivera, members of his family and company, and commercial agents pertaining to business activities and sailing orders for the captains of various ships. Several also refer to personal matters and acquaintances, including a series of six letters from Silas Cooke of White Hall (Middletown), R.I., to Aaron Lopez, asking his aid in returning a run-away slave (1776). The great majority of the collection consists of account records, bills of sale, orders, shipping agreements, lists of sailors on the various ships, repair records and cargo invoices. Of particular interest are a receipt for payment of a half-year's subscription to the "tzedakah" of Congregation Nefutzei Israel, Newport (1755) and several documents that reveal Lopez as a supplier of kosher meat and other religious articles to people in various parts of the colonies, Surinam, and Jamaica. Also included in this group are copies of sailing lists, documents pertaining to Lopez's naturalization which shed light upon the status of a Jew applying for citizenship in Massachusetts and a check to Lopez from the United States government for a loan made during the Revolutionary War (1779).

Ancestry of Edward Joseph Larschan.

Larschan family tree reaching back to 1815

Bill of Joseph Jacobs for baking matzah

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Letter from Isaac Mendez Seixas to Joseph Simon

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Begging letter from Joseph Ben Joshua Netef Salit and application from minutes of trustees

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Letter of Reverend Joseph J. Pinto to K. K. S. I. announcing his intention to return to Europe

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Letter of Joseph Jessurun Pinto to Trustees of K. K. S. I.

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Letter of thanks to Joseph Rosen from the Ekaterinoslavskoe Evreĭskoe obshchevstvo po okazanii︠u︡ besplatnoĭ mediko-sanitornoĭ pomoshchi bedneĭshemu naselenii︠u︡ gorada Ekaterinoslava (EMSO)

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Letter of thanks to Joseph Rosen from the Ekaterinoslavskoe Evreĭskoe obshchevstvo po okazanii︠u︡ besplatnoĭ mediko-sanitornoĭ pomoshchi bedneĭshemu naselenii︠u︡ gorada Ekaterinoslava (EMSO)

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Schulhof Family, Prague Collection.

Family tree of descendents of Rabbi Moses Salman Schulhof in Prague, accompanied by an explanatory letter and photocopies of various publications.

Letter of thanks to Joseph Rosen

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Letter of thanks to Joseph Rosen from the Ekaterinoslav community

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Letter of thanks to Joseph Rosen from the Ukrainian Jewish community, Kharkiv

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Correspondence with Mr. Joseph regarding organization of board

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Tiede ja tutkijan sosiaalinen vastuu : Joseph Ben-Davidin, Roger Sperryn ja Knut Erik Tranøyn käsitykset tieteestä ja tutkijan sosiaalisesta vastuusta

Science and the Scientist's Social Responsibility. Joseph Ben-David's, Roger Sperry's and Knut Erik Tranøy's Views of Science and the Scientist's Social Responsibility The aim of the study was to investigate, whether or not there is any connection between Jewish sociologist Joseph Ben-David's, American neuroscientist Roger Sperry's and Norwegian philosopher Knut Erik Tranøy's views of science and views of the scientist's social responsibility. The sources of information were their writings concerning this topic. Ben-David has a classical view of science. He thinks that the Mertonian norms of scientific activity, first written in 1942, are still valid in modern science. With the help of these norms Ben-David defends the view that science is morally neutral. Ben-David thinks that a scientist has a limited social responsibility. A scientist only reports on the new results, but he is not responsible for applying the results. In any case Ben-David's ideas are no longer valid. Sperry has a scientistic view of science. According to Sperry, science is the source of moral norms and also the best guide for moral action. The methods of natural sciences "show" how to solve moral problems. A scientist's personal views of science and social responsibility are not important. However Sperry's view is very problematic on the ethical side. Tranøy stresses the scientist's social responsibility. A scientist has common norms with the society from with he or she comes. This is why a scientist has the right, and also the responsibility, to discuss social and ethical questions between science and society. Tranøy's view has some ethical and practical problems, but it is valid in principle. Finally, Ben-David's, Sperry's and Tranøy's views of both science and the scientist's social responsibility have a connection: the view of science corresponds to the certain view of scientist's social responsibility. The result of this study is: Ben-David's, Sperry's and Tranøy's view of science have an ethical starting point as its fundamental presupposition, which include certain views of scientific knowledge, good and the scientist's ethical responsibilities. The connection between Ben-David's, Sperry's and Tranøy's views of science and views of the scientist's social responsibility means that their views of epistemology, meta-ethics and the scientist's ethical responsibilities have a connection to their views of the scientist's social responsibility. The results of this study can help the scientific community to organize the social responsibility of a scientist and deepen the conversation concerning the scientist's social responsibility.