Philosophical quietists want to release man from deep perplexity that philosophical contemplation often causes.

Quietism in philosophy is an approach to the subject that sees the role of philosophy as broadly therapeutic or remedial. Quietist philosophers believe that philosophy has no positive thesis to contribute, but rather that its value is in defusing confusions in the linguistic and conceptual frameworks of other subjects, including non-quietist philosophy. By re-formulating supposed problems in a way that makes the misguided reasoning from which they arise apparent, the quietist hopes to put an end to man's confusion, and help return to a state of intellectual quietude.

Quietist philosophers[link]

Quietism is by its very nature not a philosophical school in the traditional sense of a body of doctrines, but can still be identified by its methodology, which is to focus on language and the use of words, and its objective, which is to show that most philosophical problems are only pseudo-problems.

The genesis of the approach can be traced back to Ludwig Wittgenstein, whose work greatly influenced the Ordinary Language philosophers. One of the early Ordinary Language works was Gilbert Ryle's The Concept of Mind, an attempt to demonstrate that dualism arises from a failure to appreciate that mental vocabulary and physical vocabulary are simply different ways of describing one and the same thing, namely human behaviour. J L Austin's Sense and Sensibilia took a similar approach to the problems of scepticism and the reliability of sense perception, arguing that they arise only by misconstruing ordinary language, not because there is anything genuinely wrong with our empirical knowledge. Norman Malcolm, a friend of Wittgenstein's, took a quietist approach to sceptical problems in the philosophy of mind. More recently, two other philosophers to take an explicitly quietist position are John McDowell and Richard Rorty.

See also[link]

• Pyrrhonian skepticism

References[link]

• Wittgenstein, Ludwig. Philosophical Investigations. 3rd Rev Edn, Blackwell, 2002. ISBN 0-631-23127-7
• Ryle, Gilbert. The Concept of Mind. London: Hutchinson, 1949. ISBN 0-14-012482-9
• Austin, J L. Sense and Sensibilia. OUP, 1962. ISBN 0-19-881083-0
• Macarthur, David. “Pragmatism, Metaphysical Quietism and the Problem of Normativity,” Philosophical Topics. Vol.36 No.1, 2009.
• Malcolm, Norman. Dreaming (Studies in Philosophical Psychology). Routledge & Kegan Paul, 1959. ISBN 0-7100-3836-4
• McDowell, John and Evans, Gareth. Truth and Meaning. Oxford: Clarendon Press, 1976. ISBN 0-19-824517-3
• McDowell, John. Mind and World. New Ed, Harvard, 1996. ISBN 0-674-57610-1

Charles Haddon Spurgeon
Born	(1834-06-19)19 June 1834 Kelvedon, Essex, England
Died	31 January 1892(1892-01-31) (aged 57) Menton, Alpes-Maritimes, France
Nationality	British
Occupation	Pastor, author
Religion	Christian (Reformed Baptist) (Particular Baptist)
Spouse	Susannah Spurgeon (née Thompson) (8 January 1856)
Children	Charles and Thomas Spurgeon (twins) (1856)
Parents	John and Eliza Spurgeon

Charles Haddon (C.H.) Spurgeon (19 June 1834 – 31 January 1892) was a British Particular Baptist preacher. Spurgeon remains highly influential among Christians of different denominations, among whom he is known as the "Prince of Preachers". He was a strong figure in the Reformed Baptist tradition, defending the Church in agreement with the 1689 London Baptist Confession of Faith understanding, and opposing the liberal and pragmatic theological tendencies in the Church of his day.

In his lifetime, Spurgeon preached to around 10,000,000 people,^[1] often up to 10 times each week at different places. Spurgeon was the pastor of the congregation of the New Park Street Chapel (later the Metropolitan Tabernacle) in London for 38 years.^[2] He was part of several controversies with the Baptist Union of Great Britain and later had to leave the denomination.^[3] In 1857, he started a charity organization which is now called Spurgeon's and works globally. He also founded Spurgeon's College, which was named after him posthumously.

Spurgeon was a prolific author of many types of works including sermons, an autobiography, commentaries, books on prayer, devotionals, magazines, poetry, hymns and more.^[4][5] Many sermons were transcribed as he spoke and were translated into many languages during his lifetime. Spurgeon produced powerful sermons of penetrating thought and precise exposition. His oratory skills held throngs of listeners spellbound in the Metropolitan Tabernacle and many Christians have discovered Spurgeon's messages to be among the best in Christian literature.

Biography[link]

Early life[link]

Born in Kelvedon, Essex, Spurgeon's conversion to Christianity came on 6 January 1850, at age 16. On his way to a scheduled appointment, a snow storm forced him to cut short his intended journey and to turn into a Primitive Methodist chapel in Colchester where "God opened his heart to the salvation message." The text that moved him was Isaiah 45:22 - "Look unto me, and be ye saved, all the ends of the earth, for I am God, and there is none else." Later that year on 4 April 1850, he was admitted to the church at Newmarket.

His baptism followed on 3 May in the river Lark, at Isleham. Later that same year he moved to Cambridge, where he later became a Sunday school teacher. He preached his first sermon in the winter of 1850-51 in a cottage at Teversham while filling in for a friend. From the beginning of his ministry his style and ability were considered to be far above average. In the same year, he was installed as pastor of the small Baptist church at Waterbeach, Cambridgeshire, where he published his first literary work, a Gospel tract written in 1853.

New Park Street Chapel[link]

Spurgeon at age 23.

In April 1854, after preaching three months on probation and just four years after his conversion, Spurgeon, then only 20, was called to the pastorate of London's famed New Park Street Chapel, Southwark (formerly pastored by the Particular Baptists Benjamin Keach, theologian John Gill and John Rippon). This was the largest Baptist congregation in London at the time, although it had dwindled in numbers for several years. Spurgeon found friends in London among his fellow pastors, such as William Garrett Lewis of Westbourne Grove Church, an older man who along with Spurgeon went on to found the London Baptist Association.

Within a few months of Spurgeon's arrival at Park Street, his ability as a preacher made him famous. The following year the first of his sermons in the "New Park Street Pulpit" was published. Spurgeon's sermons were published in printed form every week and had a high circulation. By the time of his death in 1892, he had preached nearly 3,600 sermons and published 49 volumes of commentaries, sayings, anecdotes, illustrations and devotions.

Immediately following his fame was criticism. The first attack in the press appeared in the Earthen Vessel in January 1855. His preaching, although not revolutionary in substance, was a plain-spoken and direct appeal to the people, using the Bible to provoke them to consider the teachings of Jesus Christ. Critical attacks from the media persisted throughout his life. The congregation quickly outgrew their building, and moved to Exeter Hall, then to Surrey Music Hall. In these venues Spurgeon frequently preached to audiences numbering more than 10,000. At 22, Spurgeon was the most popular preacher of the day.^[6]

On 8 January 1856, Spurgeon married Susannah, daughter of Robert Thompson of Falcon Square, London, by whom he had twin sons, Charles and Thomas born on 20 September 1856. At the end of that year, tragedy struck on 19 October 1856, as Spurgeon was preaching at the Surrey Gardens Music Hall for the first time. Someone in the crowd yelled, "Fire!" The ensuing panic and stampede left several dead. Spurgeon was emotionally devastated by the event and it had a sobering influence on his life. He struggled against depression for many years and spoke of being moved to tears for no reason known to himself.

Walter Thornbury later wrote in "Old and New London" (1897) describing a subsequent meeting at Surrey:

Spurgeon's work went on. A Pastors' College was founded in 1857 by Spurgeon and was renamed Spurgeon's College in 1923, when it moved to its present building in South Norwood Hill, London;^[1]. At the Fast Day, 7 October 1857, he preached to the largest crowd ever – 23,654 people – at The Crystal Palace in London. Spurgeon noted:

Metropolitan Tabernacle[link]

Spurgeon preaching at the Surrey Music Hall circa 1858.

On 18 March 1861, the congregation moved permanently to the newly constructed purpose-built Metropolitan Tabernacle at Elephant and Castle, Southwark, seating 5000 people with standing room for another 1000. The Metropolitan Tabernacle was the largest church edifice of its day and can be considered a precursor to the modern "megachurch".^[7] Spurgeon continued to preach there several times per week until his death 31 years later. He never gave altar calls at the conclusion of his sermons, but he always extended the invitation that if anyone was moved to seek an interest in Christ by his preaching on a Sunday, they could meet with him at his vestry on Monday morning.

Without fail, there was always someone at his door the next day. He wrote his sermons out fully before he preached, but what he carried up to the pulpit was a note card with an outline sketch. Stenographers would take down the sermon as it was delivered and Spurgeon would then have opportunity to make revisions to the transcripts the following day for immediate publication. His weekly sermons, which sold for a penny each, were widely circulated and still remain one of the all-time best selling series of writings published in history.

Missionary preaching in China using The Wordless Book

Besides sermons, Spurgeon also wrote several hymns and published a new collection of worship songs in 1866 called "Our Own Hymn Book". It was mostly a compilation of Isaac Watts's Psalms and Hymns that had been originally selected by John Rippon, a Baptist predecessor to Spurgeon. Singing in the congregation was exclusively a cappella under his pastorate. Thousands heard the preaching and were led in the singing without any amplification of sound that exists today. Hymns were a subject that he took seriously. While Spurgeon was still preaching at New Park Street, a hymn book called "The Rivulet" was published. Spurgeon aroused controversy because of his critique of its theology, which was largely deistic. At the end of his review, Spurgeon warned:

On 5 June 1862, Spurgeon challenged the Church of England when he preached against baptismal regeneration.^[8] However, Spurgeon taught across denominational lines as well. It was during this period at the new Tabernacle that Spurgeon found a friend in James Hudson Taylor, the founder of the inter-denominational China Inland Mission. Spurgeon supported the work of the mission financially and directed many missionary candidates to apply for service with Taylor. He also aided in the work of cross-cultural evangelism by promoting "The Wordless Book", a teaching tool that he described in a message given on 11 January 1866, regarding Psalm 51:7: "Wash me, and I shall be whiter than snow." The book has been and is still used to teach illiterate people and people of other cultures and languages – young and old – around the globe about the Gospel message.^[9][10]

Following the example of George Müller, Spurgeon founded the Stockwell Orphanage, which opened for boys in 1867 and for girls in 1879, and which continued in London until it was bombed in the Second World War.^{[2] [3] [4]} The orphanage became Spurgeon's Child Care which still exists today. On the death of missionary David Livingstone in 1873, a discolored and much-used copy of one of Spurgeon's printed sermons, "Accidents, Not Punishments,"^[11] was found among his few possessions much later, along with the handwritten comment at the top of the first page: "Very good, D.L." He had carried it with him throughout his travels in Africa. It was returned to Spurgeon and treasured by him.^[12]

Downgrade Controversy[link]

Caricature of Spurgeon from Vanity fair (1870)

A controversy among the Baptists flared in 1887 with Spurgeon's first "Down-grade" article, published in The Sword & the Trowel. In the ensuing "Downgrade Controversy," the Metropolitan Tabernacle became disaffiliated from the Baptist Union, effectuating Spurgeon's congregation as the world's largest self-standing church. Contextually the Downgrade Controversy was British Baptists' equivalent of hermeneutic tensions which were starting to divide Protestant fellowships in general.

The Controversy took its name from Spurgeon's use of the term "Downgrade" to describe certain other Baptists' outlook toward the Bible (i.e., they had "downgraded" the Bible and the principle of sola scriptura).^[13] Spurgeon alleged that an incremental creeping of the Graf-Wellhausen hypothesis^{[citation needed]}, Charles Darwin's theory of evolution, and other concepts was weakening the Baptist Union and reciprocally explaining the success of his own evangelistic efforts. The standoff even split his pupils trained at the College, each side accused the other of raising issues which did not need to be raised.^[14][15]

Final years and death[link]

Spurgeon's wife was often too ill to leave home to hear him preach. Spurgeon also suffered ill health toward the end of his life, afflicted by a combination of rheumatism, gout and Bright's disease. He often recuperated at Menton, near Nice, France, where he eventually died on 31 January 1892. Spurgeon was survived by his wife and sons. His remains were buried at West Norwood Cemetery in London, where the tomb is still visited by admirers. His son Tom became the Pastor of the Metropolitan Tabernacle after he died.

Library[link]

William Jewell College in Liberty, Missouri purchased Spurgeon's 5,103-volume library collection for £500 ($2500) in 1906. The collection was purchased by Midwestern Baptist Theological Seminary ^[5]in Kansas City, Missouri in 2006 for $400,000 and is currently undergoing restoration. A special collection of Spurgeon's handwritten sermon notes and galley proofs from 1879–1891 resides at Samford University in Birmingham, Alabama.^[6] Spurgeon's College in London also has a small number of notes and proofs.

Works[link]

Spurgeon's works have been translated into many languages, including: Arabic, Armenian, Bengali, Bulgarian, Castilian (for the Argentine Republic), Chinese, Kongo, Czech, Danish, Dutch, Estonian, French, Gaelic, German, Hindi, Hungarian, Italian, Japanese, Kaffir^{[disambiguation needed ]}, Karen, Lettish, Maori, Norwegian, Polish, Russian, Serbian, Spanish, Swedish, Syriac, Tamil, Telugu, Urdu, and Welsh, with a few sermons in Moon's and Braille type for the blind. He also wrote many volumes of commentaries and other types of literature.^[16]

• 

  Spurgeon near the end of his life.

• 

  The tomb of Charles Haddon Spurgeon.

References[link]

Further reading[link]

• Austin, Alvyn (2007). China’s Millions: The China Inland Mission and Late Qing Society. Grand Rapids, Michigan: Eerdmans. ISBN 978-0-8028-2975-7. 
• Murray, Iain (1972). The Forgotten Spurgeon. Edinburgh UK: Banner of Truth. ISBN 978-0-85151-156-6. http://www.amazon.com/Forgotten-Spurgeon-Iain-H-Murray/dp/0851511562/ref=cm_cr-mr-title. 
• C. H. Spurgeon (1995). Tom Carter. ed (Trade Pbk. edition). 2200 Quotations from the Writings of Charles H. Spurgeon. Baker Books. ISBN 978-0-8010-5365-8. http://www.amazon.com/200-Quotations-Topically-Textually-Scripture/dp/080105365X. 
• The Standard Life of C. H. Spurgeon. London: Passmore and Alabaster. 
• C H Spurgeon "The People's Preacher". Christian Television Association 2010 (of the UK)

External links[link]

Wikisource has original works written by or about: Charles Spurgeon

Wikimedia Commons has media related to: C. H. Spurgeon

Wikiquote has a collection of quotations related to: Charles Spurgeon

• More information on Charles Spurgeon
• Spurgeon Gems – All 63 Volumes of Spurgeon's sermons in today's language
• Spurgeon quotes
• Metropolitan Tabernacle official site
• Autobiography of Charles Spurgeon, volume 1
• Autobiography of Charles Spurgeon, volume 2
• Autobiography of Charles Spurgeon, volume 3
• Autobiography of Charles Spurgeon, volume 4
• Charles Haddon Spurgeon, A Biography – By William Young Fullerton
• Traits of Character: Being Twenty-five Years' Literary and Personal Recollections, with a chapter on Spurgeon, by Eliza Rennie
• [7] -- Spurgeon's College

Paul A. Cantor (born 1945) is a wide-ranging American literary and media critic.

As a young man Cantor attended Ludwig von Mises' seminars in New York City. He went on to study English literature at Harvard (A.B., 1966, Ph.D., 1971), where he studied with Harvey Mansfield. Cantor has taught for many years at the University of Virginia, where he is the Clifton Waller Barrett Professor of English.

Cantor has written on a wide range of subjects, including Shakespeare, Ben Jonson^[1] Jane Austen^[2], Romanticism^[3], Oscar Wilde^[4], H. G. Wells^[5], Leo Strauss^[6], Samuel Beckett, Salman Rushdie^[7], New Historicism^[8], Austrian economics, postcolonial novels, contemporary popular culture, and relations between culture and commerce.

Shakespeare Criticism[link]

Cantor has published extensively on Shakespeare. In Shakespeare's Rome (1974), a revision of his doctoral thesis, he analyzes Shakespeare's Roman plays and contrasts the austere, republican mentality of Coriolanus with the bibulous and erotic energies of Antony and Cleopatra. In Shakespeare: Hamlet (1989), he depicts Hamlet as man torn between pagan and Christian conceptions of heroism. In his articles on Macbeth, he analyzes "the Scottish play" using similar polarities.^[9] Cantor has also published articles on many other Shakespeare plays, including The Merchant of Venice^[10], Henry V^[11], Othello, King Lear^[12], Timon of Athens^[13], and The Tempest.

Romanticism[link]

Cantor's second book, Creature and Creator: Myth-Making and English Romanticism (1984), includes discussions of Rousseau, Blake, Byron, and the Shelleys.

Media Criticism[link]

Cantor is perhaps best known for his writings on popular culture. In Gilligan Unbound: Pop Culture in the Age of Globalization (2003), he analyzes four popular American television shows:Gilligan's Island, Star Trek, The Simpsons, and The X-Files. A 2004 article in Americana described Cantor as "a preeminent scholar in the field of American popular culture studies."^[14]

Austrian Economics[link]

Cantor is also noted -- quite exceptionally -- for combining an interest in literature with an interest in Austrian Economics. Literature and the Economics of Liberty: Spontaneous Order in Culture(2010), a collection of essays Cantor edited with Stephen Cox, explores ways in which one can use Austrian economics to understand works of literature. Cantor has given lectures at the Ludwig von Mises Institute and in 1992 received the Ludwig von Mises Prize for Scholarship in Austrian Economics.^[15]

References[link]

External links[link]

• Paul Cantor's faculty profile on the University of Virginia English Department website.
• A series of ten audio/video lectures by Paul A. Cantor on Commerce and Culture at the Mises Institute in Auburn, Alabama, USA (2006).

Online publications by Paul A. Cantor:

• Austrian economic and culture: An interview with Paul Cantor (2001)
• Cantor's articles at reason.com
• Cantor's texts at mises.org
• Cantor's article "This Is Not Your Father's FBI" (On the X-Files) (2001)
• Conversation with Paul A. Cantor on popular American culture (2005)
• Cantor's article "Popular Culture and Spontaneous Order or How I Learned To Stop Worrying and Love the Tube" (2006)
• Cantor's review article "Economic and Cultural Globalization" (2007)
• Cantor's recent book, co-edited with Stephen Cox: Literature and the Economics of Liberty: Spontaneous Order in Culture (2009).
• An hour long audio-presentation of the above book (2010) by Paul A. Cantor
• A short REASON.TV-interview with Cantor about the above book (October, 2010)

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Eduardo Estrella Aguirre (born 1941 in Tabacundo, Ecuador; died 1996 in Quito) was an Ecuadorian doctor and researcher who published Flora Huayaquilensis: The Botanical Expedition of Juan Tafalla 1799-1808.

Dr.Eduardo Estrella Aguirre

Estrella studied medicine at the Central University of Ecuador. He did his specialized studies in psychiatry at the University of Navarra, Pamplona, Spain. Aguirre later chaired the medical faculty at the Central University of Ecuador^[1] and founded the Ecuador National Museum of Medicine, the history of medicine museum in Quito, Ecuador - South America.

Flora Huayaquilensis: The Botanical Expedition of Juan José Tafalla Navascués 1799-1808[link]

One of the first expeditions to South America by a Spaniard to document plants was done by Juan Tafalla whose works were lost for 200 years. Dr. Estrella was in the Archives of the Royal Botanic Gardens in Madrid Spain in 1985 where he found the documentary of the "Division IV" corresponding to the expedition of Ruiz and Pavon in Peru and Chile, Dr. Estrella found a lot of descriptions of plants whose origin corresponded to places belonging to the Royal Audience of Quito.

One of the pages from the book, Flora Huayaquilensis depicting plant life in South America

The work in the Royal Botanic Gardens archive was a daunting task and took almost three years to complete. In Madrid Spain, Dr. Estrella continued his observations in the archive and the evidence mounted and was such that at least for a few years botanist Juan Tafalla and his companions had walked these places necessarily, thought must have occurred a real issue.

Royal Botanical Garden, Madrid

The folios were numbered and contained the mysterious initials FH and differed from others that did not correspond to the flora of the Royal Court, and had the initials FP Still nothing was clear, but there was sufficient evidence to consider that was the trail of something important and this let to the publishing of the Flora Huayaquilensis and after 200 years, finally publishing the hard work and giving the credit to the expedition of Juan Tafalla.

.^{[2] [3]}

Bibliography[link]

• Medicina Aborigen. Quito: Ed. Epoca, 1977. 239 p. (Reimpresión 1978)Aboriginal medicine practiced in the Ecuadorian mountains.
• Medicina y Estructura Socio-Económica. Quito: Ed. Belén, 1980. 392 p. (Reimpresión 1981)Medicine and Socio-Economic Structure.
• Estudios de Salud Mental. Quito: Ed. Belén, 1982. 230 p. Mental Health Studies
• El Pan de América. Madrid: Consejo Superior de Investigaciones Científicas (CSIC), 1986. 400 p. (II. Edición. Quito: Ed. Abya-Yala, 1988 ; III Edición. Quito: Ed. Abya-Yala, 1990).Bread of America: ethnohistory of the indigenous food in Ecuador.
• José Mejía: Primer Botánico Ecuatoriano. Quito: Ed. Abya-Yala, 1988. 100p. Jose Mejia, the first Ecuadorian botanist.
• Flora Huayaquilensis de Juan Tafalla. (Investigación, Estudio Histórico Anotaciones y Edición). Madrid: Instituto para la Conservación de la Naturaleza (ICONA)-Real Jardín Botánico, 1989. 2 vols. II Edición Guayaquil: Jardín Botánico de Guayaquil- Banco del Progreso,1995. Material that was lost for 200 years and was found after three years of searching by Dr. Estrella in the Archives of the Royal Botanic Gardens, Madrid.
• De la Farmacia Galénica a la Moderna Tecnología Farmacéutica. Quito: Artes Gráficas Señal, 1990. 105 p.From Galen to the Modern Pharmacy Pharmaceutical Technology. Quito
• Función Maternal y Sexualidad. Un estudio en mujeres de una población campesina de la Provincia de Pichincha. Quito: Ed. Abya-Yala, 1991. 130 p.Maternal and sexual function. A study of women in a rural population of the province of Pichincha. Quito.
• Malaria y Leishmaniasis Cutánea en el Ecuador. Quito: Ed. Abya-Yala, 1991. 374 p. (Coauthor) Malaria and cutaneous leishmaniasis in Ecuador. Quito:
• La Biodiversidad en el Ecuador: Historia y Realidad. Quito: Tulpa Editores, 1993. 103 p.Biodiversity in Ecuador: History and Reality. Quito
• Sin Hadas; Sin Muñecos. Una Sintesis de la Situación de la Niñez en la Amazonia. Bogotá: UNICEF-UNAMAZ, 1993. 229 p.(Coautor).No fairy Without Dolls. A summary of the Situation of Children in the Amazon. Bogota: UNICEF-UNAMAZ, 1993. 229 p. (coauthor).
• Plantas Medicinales Amazónicas. Realidad y Perspectivas. Lima: Tratado de Cooperación Amazónica, 1995. 302 p.Amazonian Medicinal Plants.
• Biodiversidad y Salud en las Poblaciones Indígenas de la Amazonia. Lima: Tratado de Cooperación Amazónica, 1995. 320 p.Biodiversity and Health in Indigenous Peoples of the Amazon. Lima: Amazon Cooperation Treaty
• La Condamine. Viaje por el Río Amazonas y Estudio sobre la Quina. Barcelona (España): (Lafuente, Antonio y Estrella, Eduardo: Presentación y Edición). Ed. Alta-Fulla, 1986. (II Edición. Quito: Editorial Abya-Yala, 1994). Travel the Amazon River and Study on Quina. Barcelona (Spain): (Lafuente, Antonio Estrella, Eduardo: Introduction and Edition). Ed High-Fuller, 1986. (Second Edition. Quito: Editorial Abya-Yala, 1994)
• Guía Nacional de Servicios de Salud en el Ecuador. Quito: Ministerio de Salud-UNICEF, ILDIS, 1990. National Directory of Health Services in Ecuador. Quito: Ministry of Health, UNICEF, ILDIS
• Ruiz, Hipólito. Compendio Histórico-Médico-Comercial de las Quinas (Investigación, Introducción y Notas). Burgos (España): Caja de Ahorros Municipal, 1992.Ruiz, Hipolito. Historical Compendium of Medical Sales Quinas (Research, Introduction and Notes). Burgos (Spain) Caja de Ahorros Municipal.
• Salud y Población Indígena de la Amazonia . (Estrella, E., ed.). Quito: Crearimagen, 1993. 2 vols. Health and Indigenous People of the Amazon.
• Espejo, Eugenio. Reflexiones acerca de un método para preservar a los pueblos de viruelas. (Estudio Crítico y Edición). Quito: Comisión Permanente de Conmemoraciones Cívicas, 1993.Reflections on a method to preserve people from smallpox.
• Espejo, Eugenio. Voto de un Ministro Togado de la Audiencia de Quito. (Estudio Crítico y Edición). Quito: Comisión Permanente de Conmemoraciones Cívicas, 1993. Vote of a robed minister of the Audiencia of Quito. (Critical Study and Edition). Quito: Permanent Commission of Civic Commemorations, 1993.

References[link]

http://historiadelamedicina.org/blog/2007/03/26/museo-nacional-de-medicina-eduardo-estrella-quito-ecuador/

Bread of America: Aboriginal Ethnohistory of food in Ecuador [1] Medicine in the prehispanic Ecuador [2] Health and indigenous population of Amazonia: proceedings of the First Symposium Health and Population of the Amazon [3] Health and indigenous peoples of the Amazon, Volume 2 [4] Native medicine: Aboriginal medical practice in the Ecuadorian mountains [5] Medical and socio-economic [6] Flora Huayaquilensis: the botanical expedition of Juan Tafalla the Royal Audience of Quito, 1799-1808 [7] Maternal role and sexuality: a study of women in a rural population of the province of Pichincha [8] A Study on the machine as you Travel to South America by the river of the Amazons [9] Pre-Columbian cultures [10] Status of mothers and children in the Ecuadorian Amazon: health, nutrition, and physical growth in the Ecuadorian Amazon [11] Status of mothers and children in areas of major projects: health and nutrition situation of the canton Sushufindi [12] Jose Mejia, the first Ecuadorian botanist [13] Medicine in the prehispanic Ecuador [14] Dr. Eduardo Estrella in Google Books!

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