between the late Colonial and early National periods of American intellectual culture. Franklin’s Autobiography, the sort of self-improvement tract preferred by the early Puritans, used formulaic conventions of the spiritual autobiography borrowed from them while espousing his own worldly wisdoms. Franklin, who’s Do-good work of 1722 echoed Cotton Maher’s Boniface’s of 1710, expropriated the Protestant/Puritan work ethic to serve his secular humanism, which embraced the ethical morality of Puritanism and modernized it in the process, making it possible for subsequent generations of American readers to inherit the ethical legacy of Puritanism without having to embrace its spiritual believes.
This ethical legacy, as elaborated by Clifford Ship ton, includes a tradition of dissent, which obviates as being historical any notion of a Puritan orthodoxy. One of Puritanism’s chief tenets was expressed in the favorite Biblical text of New England ministers, enjoining us to call no man father. A theological egalitarianism, which decreed as its primary requirement an individual experience of God’s grace, ramified into an underappreciated emphasis on freedom of the mind, a freedom that was unique then, and which today is far from universal.
Cultural sensitivity is defined as the human trait of knowing that there do exist cultural similarities as well as differences and in addition of this accepting them without assigning values to those cultural differences e.g. good or bad or right and wrong.
Issues of cultural awareness are realized and deeply felt by minority groups or groups that have been discriminated against. Being a southerner and an African-American for that matter there is a lot that one has to consider. This is due to the fact