William Venn (1568/1569-1621) was the youngest son of John Venn, born in Broadhembury, Devon, England. He matriculated at Oxford, and settled at Otterhamm about 1599/1600. Descendants and relatives lived in much of England. Also includes origin and early history of the Venn surname, which was sometimes spelled Fenn.

Excerpt from Annals of a Clerical Family: Being Some Account of the Family and Descendants of William Venn, Vicar of Otterton, Devon, 1600-1621 The recovery of the facts here recorded was largely due to my grandfather, John Venn, who was somewhat of an antiquary, and who carefully collected family remi niscences and traditions whilst they were yet in being. My father was keenly interested in the same inquiries, but his busy life left him few opportunities for indulging a taste in this direction. The greater part, therefore, of the following account is the result of my own investiga tions; deferred unfortunately until nearly all who be longed to the generations behind me were no longer present to assist. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

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The first comprehensive history of John Venn’s life and work. John Venn (1834–1923) is remembered today as the inventor of the famous Venn diagram. The postmortem fame of the diagram has until now eclipsed Venn’s own status as one of the most accomplished logicians of his day. Praised by John Stuart Mill as a “highly successful thinker” with much “power of original thought,” Venn had a profound influence on nineteenth-century scientists and philosophers, ranging from Mill and Francis Galton to Lewis Carroll and Charles Sanders Peirce. Venn was heir to a clerical Evangelical dynasty, but religious doubts led him to resign Holy Orders and instead focus on an academic career. He wrote influential textbooks on probability theory and logic, became a fellow of the Royal Society, and advocated alongside Henry Sidgwick for educational reform, including that of women’s higher education. Moreover, through his students, a direct line can be traced from Venn to the early analytic philosophy of G. E. Moore and Bertrand Russell, and family ties connect him to the famous Bloomsbury group. This essential book takes readers on Venn’s journey from Evangelical son to Cambridge don to explore his life and work in context. Drawing on Venn’s key writings and correspondence, published and unpublished, Lukas M. Verburgt unearths the legacy of the logician’s wide-ranging thinking while offering perspective on broader themes in religion, science, and the university in Victorian Britain. The rich picture that emerges of Venn, the person, is of a man with many sympathies—sometimes mutually reinforcing and at other times outwardly and inwardly contradictory.

Nineteenth-century evangelicals have often been dismissed as anti-intellectual and philistine. This book draws on periodicals, memoirs, and letters to discover how far this was true of British evangelicals between 1790 and 1833. It examines their leisure pursuits along with their enjoyment of art, music, literature, and study, and concludes that they shared the thought and taste of their contemporaries to a far greater extent than is usually acknowledged. What is more, their theology encouraged such activities. Evangelicals regarded recreations which engaged the mind or which could be pursued within the safety of the home as more concordant with spirituality than "sensual" or "worldly" pleasures. Nevertheless, their faith did militate against culture and learning. Some evangelicals dismissed all non-religious pursuits as "vanity," since their deep-rooted otherworldliness made them suspicious of anything that did not contribute to eternal well-being. A new generation adopted a more rigid attitude to the Bible, which made them unwilling to examine new ideas. In the last resort, even the most cultured evangelicals were unable to reconcile their delight in the arts with their world-denying theology.

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