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GOUDAL JEAN.
BRUNO.
DENOËL .. 1943.. In-12. Broché. Bon état, Couv. convenable, Dos satisfaisant, Intérieur acceptable. 367 pages. Signature au stylo sur la page de titre.. . . . Classification Dewey : 840-Littératures des langues romanes. Littérature française
Reference : R150026614
Roman. Classification Dewey : 840-Littératures des langues romanes. Littérature française
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5 book(s) with the same title
Ueber die Lehre des Spinoza in Briefen an den Herrn Moses Mendelssohn. Neue vermehrte Auflage. - [THE FIRST EVER TRANSLATION OF BRUNO'S ""DE UNO ET CAUSA""...]
Breslau, Gottl. Löwe, 1789, 8vo. Very beautiful contemporary red full calf binding with five raised bands and gilt green leather title-label to richly gilt spine. elaborate gilt borders to boards, inside which a ""frame"" made up of gilt dots, with giltcorner-ornamentations. Edges of boards gilt and inner gilt dentelles. All edges gilt. Minor light brownspotting. Marginal staining to the last leaves. Engraved frontispiece-portrait of Spinoza, engraved title-vignette (double-portrait, of Lessing and Mendelssohn), engraved end-vignette (portrait of Jacobi). Frontispiece, title-page, LI, (1, -errata), 440 pp. Magnificent copy.
First edition thus, being the seminal second edition, the ""neue vermehrte Auflage"" (new and expanded edition), which has the hugely important 180 pp. of ""Beylage"" for the first time, which include the first translation into any language of any part of Giordano Bruno's ""de Uno et Causa..."" (pp. 261-306) as well as several other pieces of great importance to the ""Pantheismusstreit"" and to the interpretation of the philosophy of Spinoza and Leibniz, here for the first time in print. The present translation of Bruno seems to be the earliest translation of any of Bruno's works into German, and one of the earliest translations of Bruno at all - as far as we can establish, the second, only preceded by an 18th century translation into English of ""Spaccio della bestia trionfante"". It is with the present edition of Jacobi's work that the interest in Bruno is founded and with which Bruno is properly introduced to the modern world. Jacobi not only provides what is supposedly the second earliest translation of any of Bruno's works ever to appear, he also establishes the great influence that Bruno had on two of our greatest thinkers, Spinoza and Leibnitz. It is now generally accepted that Spinoza founds his ethical thought upon Bruno and that Lebnitz has taken his concept of the ""Monads"" from him. It is Jacobi who, with the second edition of his ""Letters on Spinoza..."", for the first time ever puts Bruno where he belongs and establishes his position as one of the key figures of modern philosophy and thought. Bruno's works, the first editions of which are all of the utmost scarcity, were not reprinted in their time, and new editions of them did not begin appearing until the 19th century. For three centuries his works had been hidden away in libraries, where only few people had access to them. Thus, as important as his teachings were, thinkers of the ages to come were largely reliant on more or less reliable renderings and reproductions of his thoughts. As Jacobi states in the preface to the second edition of his ""Letters on Spinoza..."", ""There appears in this new edition, under the title of Appendices (""Beylage""), different essays, of which I will here first give an account. The first Appendix is an excerpt from the extremely rare book ""De la causa, principio, et Uno"", by Jordan Bruno. This strange man was born, one knows not in which year, in Nola, in the Kingdom of Naples"" and died on February 17th 1600 in Rome on the stake. With great diligence Brucker has been gathering information on him, but in spite of that has only been able to deliver fragments [not in translation]. For a long time his works were, partly neglected due to their obscurity, partly not respected due to the prejudice against the new opinions and thoughts expressed in them, and partly loathed and suppressed due to the dangerous teachings they could contain. On these grounds, the current scarcity of his works is easily understood. Brucker could only get to see the work ""De Minimo"", La Croce only had the book ""De Immenso et Innumerabilibus"" in front of him, or at least he only provides excerpts from this [also not in translation], as Heumann does only from the ""Physical Theorems"" [also small fragments, not in translation]"" also Bayle had, of Bruno's metaphysical works, himself also merely read this work, of which I here provide an excerpt."" (Vorrede, pp. (VII)-VIII - own translation from the German). Jacobi continues by stating that although everyone complains about the obscurity of Bruno's teachings and thoughts, some of the greatest thinkers, such as Gassendi, Descartes, ""and our own Leibnitz"" (p. IX) have taken important parts of their theorems and teachings from him. ""I will not discuss this further, and will merely state as to the great obscurity (""grossen Dunkelheit"") of which people accuse Bruno, that I have found this in neither his book ""de la Causa"" nor in ""De l'Infinito Universo et Mondi"", of which I will speak implicitly on another occasion. As to the first book, my readers will be able to judge for themselves from the sample (""Probe"") that I here present. My excerpt can have become a bit more comprehensible due to the fact that I have only presented the System of Bruno himself, the ""Philosophia Nolana"" which he himself calls it, in its continuity... My main purpose with this excerpt is, by uniting Bruno with Spinoza, at the same time to show and explain the ""Summa of Philosophy"" (""Summa der Philosophie"") of ""En kai Pan"" [in Greek characters - meaning ""One and All""]. ... It is very difficult to outline ""Pantheism"" in its broader sense more purely and more beautifully than Bruno has done."" (Vorrede pp. IX-XI - own translation from the German). So not only does Jacobi here provide this groundbreaking piece of Bruno's philosophy in the first translation ever, and not only does he provide one of the most important interpretations of Spinoza's philosophy and establishes the importance of Bruno to much of modern thought, he also presents Bruno as the primary exponent of ""pantheism"", thereby using Bruno to change the trajectory of modern thought and influencing all philosophy of the decades to come. After the second edition of Jacobi's ""Ueber die Lehre des Spinoza"", no self-respecting thinker could neglect the teachings of Bruno"" he could no longer be written off as having ""obscure"" and insignificant teachings, and one could no longer read Spinoza nor Leibnitz without thinking of Bruno. It is with this edition that the world rediscovers Bruno, never to forget him again.WITH THE FIRST EDITION OF ""UEBER DIE LEHRE DES SPINOZA"" (1785), JACOBI BEGINS THE FAMOUS ""PATHEISMUSSTREIT"", which focused attention on the apparent conflict between human freedom and any systematic, philosophical interpretation of reality. In 1780, Jacobi (1743-1819), famous for coining the term nihilism, advocating ""belief"" and ""revelation"" instead of speculative reason, thereby anticipating much of present-day literature, and for his critique of the Sturm-und-Drang-era, had a conversation with Lessing, in which Lessing stated that the only true philosophy was Spinozism. This led Jacobi to a protracted and serious study of Spinoza's works. After Lessing's death, in 1783 Jacobi began a lengthy letter-correspondende with Mendelssohn, a close friend of Lessing, on the philosophy of Spinoza. These letters, with commentaries by Jacobi, are what constitute the first edition of ""Ueber die lehre des Spinoza"", as well as the first part of the second edition. The second edition is of much greater importance, however, due to greatly influential Appendices. The work caused great furor and the enmity of the Enlightenment thinkers. Jacobi was ridiculed by his contemporaries for attempting to reintroduce into philosophy belief instead of reason, was seen as an enemy of reason and Enlightenment, as a pietist, and as a Jesuit. But the publication of the work not only caused great furor in wider philosophical circles, there was also a personal side to the scandal which has made it one of the most debated books of the period: ""Mendelssohn enjoyed, as noted at the outset, a lifelong friendship with G. E. Lessing... Along with Mendelssohn, Lessing embraced the idea of a purely rational religion and would endorse Mendelssohn's declaration: ""My religion recognizes no obligation to resolve doubt other than through rational means"" and it commands no mere faith in eternal truths"" (Gesammelte Schriften, Volume 3/2, p. 205). To pietists of the day, such declarations were scandalous subterfuges of an Enlightenment project of assimilating religion to natural reason... While Mendelssohn skillfully avoided that confrontation, he found himself reluctantly unable to remain silent when, after Lessing's death, F. H. Jacobi contended that Lessing embraced Spinoza's pantheism and thus exemplified the Enlightenment's supposedly inevitable descent into irreligion.Following private correspondence with Jacobi on the issue and an extended period when Jacobi (in personal straits at the time) did not respond to his objections, Mendelssohn attempted to set the record straight about Lessing's Spinozism in ""Morning Hours"". Learning of Mendelssohn's plans incensed Jacobi who expected to be consulted first and who accordingly responded by publishing, without Mendelssohn's consent, their correspondence - ""On the Teaching of Spinoza in Letters to Mr. Moses Mendelssohn"" - a month before the publication of ""Morning Hours"". Distressed on personal as well as intellectual levels by the controversy over his departed friend's pantheism, Mendelssohn countered with a hastily composed piece, ""To the Friends of Lessing: an Appendix to Mr. Jacobi's Correspondence on the Teaching of Spinoza"". According to legend, so anxious was Mendelssohn to get the manuscript to the publisher that, forgetting his overcoat on a bitterly cold New Year's eve, he delivered the manuscript on foot to the publisher. That night he came down with a cold from which he died four days later, prompting his friends to charge Jacobi with responsibility for Mendelssohn's death.The sensationalist character of the controversy should not obscure the substance and importance of Mendelssohn's debate with Jacobi. Jacobi had contended that Spinozism is the only consistent position for a metaphysics based upon reason alone and that the only solution to this metaphysics so detrimental to religion and morality is a leap of faith, that salto mortale that poor Lessing famously refused to make. Mendelssohn counters Jacobi's first contention by attempting to demonstrate the metaphysical inconsistency of Spinozism. He takes aim at Jacobi's second contention by demonstrating how the ""purified Spinozism"" or ""refined pantheism"" embraced by Lessing is, in the end, only nominally different from theism and thus a threat neither to religion nor to morality."" (SEP).The Beylagen, which are not included in the 1785 first edition and only appear with the 1789 second edition, include: I. Auszug aus Jordan Bruno von Nola. Von der Ursache, dem Princip und dem Einen (p. 261-306) II. Diokles an Diotime über den Atheismus (p. 307-327) translation of Lettre ... sur l'Athéisme by F. Hemsterhuis.
N° 24 de l'inventaire des papiers de famille dressé par mon frère Ferdinand de Bruno. Copie de lettres..
S.l., s.d. (1784) in-folio, [94] ff. n. ch., couverts d'écritures moyennes et lisibles (environ 35 lignes par page), nombreuses ratures et biffures, avec des annotations manuscrites postérieures au crayon de bois en regard de nombre de missives, donnant une idée du contenu de chacune (malheureusement, les mentions un peu sommaires de "sans intérêt" y surabondent), vélin rigide à lacets, dos lisse muet, titre général porté à l'encre sur le plat supérieur, tranches rouges (reliure de l'époque). Manque de cuir en coiffe supérieure.
Important registre de correspondance active (sous forme de brouillons) de Louis de Bruno (1739-1814), né aux Indes françaises, et qui fut introducteur des ambassadeurs auprès de Monsieur, Frère du Roi. Il regroupe 91 missives expédiées de Saint-Germain en Laye du 21 août 1772 au 20 mai-9 juin 1784, certaines fort longues et détaillées. Ferdinand de Bruno, dont le nom figure sur le plat supérieur, est Ferdinand-Marie Bruno de Molaret (1804-1882), petit-fils de Louis de Bruno, par le général Adrien-François de Bruno (1771-1861), et ordonnateur des papiers de famille.Toutes ces lettres sans exception présentent un caractère privé, ne concernent pas les fonctions officielles de l'auteur, et contiennent essentiellement des nouvelles de famille ou d'affaires personnelles, ces dernières occupant une grande place (et s'attirant les drôles de mentions de "sans intérêt" du commentateur du XIXe siècle - très probablement Ferdinand de Bruno -, qui ne s'intéressait qu'aux détails généalogiques). Incidemment, des nouvelles politiques ou militaires générales sont transmises (e.g. le lit de justice de 1774 rétablissant les Parlements ; les débuts de la Guerre de l'Indépendance américaine et ses répercussions éventuelles sur les établissements de l'Inde française), mais elles ne constituent nullement le principal contenu.Les destinataires principaux sont donc naturellement : la mère de l'auteur, une dame de Moracin par son remariage (elle mourut en 1784) ; sa grand-mère maternelle, qui mourra fin 1776 ; sa belle-mère Marie Law de Lauriston, née Carvalho (cf. infra) ; Jean Law de Lauriston (1719-1797), gouverneur général de l'Inde française de 1764 à 1777, maréchal de camp en 1780, et oncle par alliance de Louis de Bruno (il avait épousé Jeanne Carvalho, soeur de sa belle-mère).La majorité des textes concerne des nouvelles de famille (e.g. annonce de la mort de M. Léon de Moracin de Palis, en séparation de biens avec la mère de Louis, et survenue le 23 septembre 1774 ; le projet de voyage de retour en France de la mère de l'auteur, en la lettre LVII du 12 décembre 1779 ; sa fixation à l'Île Bourbon ensuite). Une grande partie des lettres s'intéresse aussi aux différends survenus très rapidement dans le ménage formé par Jeanne de Lauriston (1756-1830), fille du maréchal de camp, donc cousine de Louis de Bruno, avec Charles-Antoine de Lopès de La Fare, ainsi que la situation financière critique du couple. Par ailleurs, en 1782, plusieurs missives à sa mère fixée à Bourbon relatent l'envoi du fils aîné, Jean-Jacques de Bruno (1770-1789), dans cette île, pour parfaire son éducation auprès de sa grand-mère. Les dernières lettres (1784) concernent toutes la mort et la succession de madame de Moracin.Quelques détails cependant sur l'achat de la charge d'introducteur des ambassadeurs auprès de Monsieur pour 17 820 livres (lettres XII et XIII, des 9 juin et 16 septembre 1773).À noter aussi, la lettre XXII du 24 novembre 1774 sur les démarches faites par l'historien anglais Robertson auprès de Law pour obtenir des détails sur les campagnes de ce dernier en Inde.Enfin, la lettre LV de 16 pp. forme un petit mémoire diplomatique sans rapport avec le reste de la correspondance, mais du plus grand intérêt : "Considérations sur l'article à insérer dans le futur traité de paix pour la partie des Indes orientales" : "On avoit absolument négligé cet article dans le Traité de Paris en 1763, et quelques lignes nous avoient réduits à l'état le plus triste dans cette partie du monde à laquelle il paroît que la Cour de France n'a jamais porté l'attention que mérite son importance". Il se termine par des considérations sur l'importance de la possession des comptoirs du Sénégal et de la rivière de Gambie pour l'extension du commerce de la FranceON JOINT trois documents officiels servant à établir l'identité et la généalogie de Louis de Bruno :1. Extrait de l'acte de baptême de Maria Carvalho (24 juin 1732) , plus tard épouse de Jacques-François Law de Lauriston (1724-1767), et dont la fille Marie-Josèphe ou Joséphine épousa en 1767 Louis de Bruno. - 2. Une attestation du directeur de la Compagnie des Indes orientales en date du 9 décembre 1775 et contrôlée le 7 avril 1780, portant sur les parents et grands-parents de Louis de Bruno (respectivement Antoine de Bruno et Claude de Bruno). - 3. La copie du testament de Louis de Bruno, passé devant le notaire Denis Odiot, en date du 17 juin 1807 (la copie elle-même est datée du 3 juin 1814, et contient un codicille). Le document comporte 8 ff. n. ch. - - VENTE PAR CORRESPONDANCE UNIQUEMENT
Phone number : 06 46 54 64 48
Bruno Vekemans, Kinshasa - Congo
, Antwerp, 2008., 300 x 235 mm, 112p, Eng./ Fr./ NL/ Germ. ed. Hardback (relie) ISBN 9789077207192.
In December 2005, Bruno Vekemans decided for the first time in his oeuvre to create an extensive series of artworks on a particular theme. In May of 2006 Bruno Vekemans stayed in Kinshasa, Congo - 2 months prior to the first round of the first democratic elections in 40 years - to prepare for a series of gouaches, oils on canvas and verres eglomises. His physical presence and the emotional experience of this study trip to Kinshasa made an overwhelming impression on Bruno Vekemans, both as a person and as an artist. He allowed this project to occupy two years of his life. At the centre of it all lies authenticity.Bruno Vekemans is a personality, and, beyond that, a man with a great deal of respect for other people, both in his daily life and as subjects.He retains everything of the authentic artist, and has been painting since the age of seven. Throughout his career, Vekemans has always maintained that he does not like to theorise or even philosophise about his work. His life and his mission are simply to paint. That reflexive response reveals how his art is a highly intuitive and everyday activity to him.The black people portrayed in Kinshasa have an individuality and naturalness no longer apparent in West Europeans. They are not affected; neither are they influenced by the media: qualities that enable Bruno Vekemans to portray them in their full glory. He gives the Congolese a starring role.The image material - photos and film - collected as a sort of sketchbook for this series, is "genuine" and experienced by the artist.This art book recreates that Kinshasa Congo experience for the reader, not only through its text, but also and above all through its images.Dvd included (4,5 minuten Vekemans in Kinshasa-Congo)
Bruno Vekemans Kinshasa - Congo.
, Antwerp, 2008., Hardback, 300 x 235 mm, 112p, Eng./ Fr./ NL/ Germ. ed. ISBN 9789077207192.
In December 2005, Bruno Vekemans decided for the first time in his oeuvre to create an extensive series of artworks on a particular theme. In May of 2006 Bruno Vekemans stayed in Kinshasa, Congo - 2 months prior to the first round of the first democratic elections in 40 years - to prepare for a series of gouaches, oils on canvas and verres eglomises. His physical presence and the emotional experience of this study trip to Kinshasa made an overwhelming impression on Bruno Vekemans, both as a person and as an artist. He allowed this project to occupy two years of his life. At the centre of it all lies authenticity.Bruno Vekemans is a personality, and, beyond that, a man with a great deal of respect for other people, both in his daily life and as subjects.He retains everything of the authentic artist, and has been painting since the age of seven. Throughout his career, Vekemans has always maintained that he does not like to theorise or even philosophise about his work. His life and his mission are simply to paint. That reflexive response reveals how his art is a highly intuitive and everyday activity to him.The black people portrayed in Kinshasa have an individuality and naturalness no longer apparent in West Europeans. They are not affected; neither are they influenced by the media: qualities that enable Bruno Vekemans to portray them in their full glory. He gives the Congolese a starring role.The image material - photos and film - collected as a sort of sketchbook for this series, is "genuine" and experienced by the artist.This art book recreates that Kinshasa Congo experience for the reader, not only through its text, but also and above all through its images.Dvd included (4,5 minuten Vekemans in Kinshasa-Congo)
Nina Sutton Biografía Bruno bettelheim Una Vida
Editions Sutton 1995 1995. Nina Sutton Biografía Bruno Bettelheim: Una Vida (1995 Tbe ) La descripción de este producto se ha traducido automáticamente. Si tiene alguna pregunta al respecto por favor póngase en contacto con nosotros. gran volumen de bolsillo 758 páginas de las ediciones de Stock 1995 con galería de fotos en muy buen estado ; completo y sólido sin rasgaduras ni anotaciones interior limpio y fresco muy pocos pliegues en la cubierta Cómo pudo el nazismo salvar a los niños locos? Este enigma está en el corazón de la vida de Bruno Bettelheim. De ahí las pasiones y disputas que siempre han despertado al hombre y su trabajo. Del psicoanalista más famoso después de apenas no sabíamos casi nada. En cinco años de investigación apasionada Nina Sutton ha explorado los archivos ha interrogado a los testigos y actores de esta vida extraordinaria para volver sobre todas las etapas de un destino en el que se refleja el siglo XX. Infancia en la Viena de Freud; antisemitismo; la muerte prematura del padre obligando al joven a abandonar sus estudios de filosofía; un primer matrimonio doloroso; un análisis comenzó con Richard Sterba. El Anschluss pone fin a todo eso. El 2 de junio de 1938 Bruno Bettelheim fue enviado a Dachau luego a Buchewald. Es en este universo de muerte que paradójicamente Bettelheim-le- psicoanalista el que entendió el valor de la vida psíquica. El sobreviviente se dará a sí mismo la misión de distribuir esta riqueza. Bettelheim liberado es exiliado en América en la década de 1940. Todo parece nuevo en su segunda vida: idioma trabajo familia. Pero viejas heridas formaron bien el famoso Doctor B. The Orthogenic School su trabajo sobre el autismo sobre las relaciones entre padres e hijos sobre el totalitarismo su interpretación de los cuentos de hadas: todo su trabajo se asemeja a una larga lucha contra la muerte y la locura. Con emoción rigor y una notable intuición de los trucos que puede jugar el inconsciente Nina Sutton decodificó pacientemente las hermosas historias de Bruno Bettelheim y escuchó a sus amigos y a sus adversarios para encontrar el hilo de una pelea en la que nada de eso. Es humano no es extraño. El 12 de mars de 1990 la depresión finalmente se impuso al deseo de vivir de Bruno Bettelheim. Pero incluso su suicidio no puede ocultar esta evidencia: su trabajo es el de un hombre que nunca ha dejado de luchar por la vida. vea muchos otros libros en mi tienda. para Francia y Bélgica los costos de envío aumentan muy poco o nada en caso de compras múltiples. Perlenbook empresa Siret n ° 49982801100010. RCS Lure Tgi 499828911 N ° GESTION 2007 A 111. Creado por
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