Write to the booksellers
Miles Jack
God
Vintage Books. Non daté. In-8. Broché. Bon état, Couv. convenable, Dos satisfaisant, Intérieur frais. 446 pages. Non daté.. . . . Classification Dewey : 420-Langue anglaise. Anglo-saxon
Reference : R240168410
ISBN : 0679743685
Classification Dewey : 420-Langue anglaise. Anglo-saxon
Bookseller's contact details
Le-livre.fr / Le Village du Livre
ZI de Laubardemont
33910 Sablons
France
05 57 411 411
Payment mode
Sale conditions
Les ouvrages sont expédiés à réception du règlement, les cartes bleues, chèques , virements bancaires et mandats cash sont acceptés. Les frais de port pour la France métropolitaine sont forfaitaire : 6 euros pour le premier livre , 2 euros par livre supplémentaire , à partir de 49.50 euros les frais d'envoi sont de 8€ pour le premier livre et 2€ par livre supplémentaire . Pour le reste du monde, un forfait, selon le nombre d'ouvrages commandés sera appliqué. Tous nos envois sont effectués en courrier ou Colissimo suivi quotidiennement.
5 book(s) with the same title
Summa theologiae - Incipit tertia pars summe sancti Thome de Aquino. Questio prima deconnenientia incarnationis. - [THE ""FIVE WAYS"" OF PROVING THAT GOD EXISTS]
Venedig, Bernardino de Tridino - Stagnatius (Bernardino Benalio and Giovanni de Tridino / Bernardino Benalio and Giovanni de Tridino alias Tacuino), 10. April 1486. Folio (binding: 33x22 cm, block: 31,5x21,5 cm). In a charming contemporary full blindstamped pigskin binding over wooden boards. Five raised bands and early handwritten paper title-labels to spine. Spine and upper parts of boards with wear. Front hinge cracked, but still holding, although inner hinge very weak. Brass clasps, but no ties. Boards richly blindstamped with panels of acanthus-stamps and diamond-shaped stamps with two-headed dragons. Centre-panel with round stamps inside which a lion. Front board with ""Iohannes"" repeated four times inside banners. Pasted down front end-paper richly annotated in various hands - contemporary and early - and with several Ex libris - Ditlev Duckert, Sigurd&Gudrun Wandel, and ""A-D"". First blank with contemporary or near contemporary two-line inscription and a discreet stamp (""Veräusserte Dublette aus Stadtbibliothek Frankfurt am Main""). Neat, contemporary handwritten annotations to margins of many leaves. Pasted-down end-paper with many contemporary handwritten annotations as well. Beautifully printed in two columns throughout, 70 lines to each. Handpainted initials in red throughout and rubricated in red. A few leaves cropped at lower blank margin (far from affecting text), one leaf with a vertital tear (no loss), one leaf with a large brown stain, and one leaf with the red initials smudged. Otherwise just some occasional brownspotting. Generally very nice and well preserved. All in all a lovely copy. 200 ff. (a-p8, q-r6 (incl. the 3 ff. of Tabula) + aa-mm8 + 2 ff. Tabula) - thus fully complete, with both registers and the first blank.
The scarce and magnificent Tridino-edition of the seminal third part of the Summa Theologiae, Aquinas' unfinished magnum opus, of which each part constitutes a work in its own right, the third dealing with Christology. It is here that we find Aquinas' groundbreaking ""Five Ways"", his five arguments for the existence of God, arguably the most influential demonstration that God exists ever written. Each individual part of the ""Summa"" has its own separate printing history and its own bibliography, and the three parts are not expected to be found together. The ""Pars Tertia"" was printed for the first time in the 1470'ies, by Michael Wenssler. A reissue of this appeared in 1485. The present edition, by the renowned Venice book printer Tridino, constitutes the second edition of this landmark work of Western thought and the third appearance overall. Aquinas wrote his seminal magnum opus, the ""Summa Theologiae"", as an instructional guide for theology students and those interested in understanding Christian theology. Together, the three volumes that he wrote present the reasoning for almost all parts of Christian theology in the West, following a cycle beginning and ending with God, in between which we find Creation, Man, the Purpose of Man, Christ, and the Sacraments (unfinished), the third part dealing with Christ, the most fundamental question of the existence of God, and man's way of knowing him to exist. Although he left the ""Summa"" as such unfinished, the individual parts have come to form ""one of the classics of the history of philosophy and one of the most influential works of Western literature."" (Ross, James F.: ""Summa theologiae, Christian Wisdom Explained Philosophically"", 2003. P. 165). Determining that the way which leads to God is Christ, the path to God becomes the theme of Pars III of the ""Summa"", where we find Aquinas' Christology developed in full, his seminal demonstration of the existence of God, and his assertation of the necessity of the incarnation. Centering on the unity of the divine and human in the person of Christ, Pars III argues that all human potentialities are made perfect in Jesus. Aquinas here focuses on Christ's true humanity, including his birth, passion, resurrection, and the symbolism of the cross, and combines the Christian and the non-Christian in a synthesis that comes to be defining for all later Christian thought and theological philosophy. The most famous and influential part of Pars III of the ""Summa"", however, is probably Aquinas' considerations of - and arguments for - the existence of God. Exploring the rational belief in God, amongst other things, Aquinas here presents his ""Five Ways"" for the first time. ""Aquinas considers whether we can prove that God exists in many places in his writings. But his best-known arguments for the existence of God come in Ia, 2, 3(the ""Five Ways"")... [i]t would be foolish to suggest that the reasoning of the Five Ways can be quickly summarized in a way that does them justice. But their substance can be indicated in fairly uncomplicated terms. In general, Aquinas' Five Ways employ a simple pattern of argument. Each begins by drawing attention to some general feature of things known to us on the basis of experience. It is then suggested that none of these features can be accounted for in ordinary mundane terms, and that we must move to a level of explanation which transcends any with which we are familiar..."" (Marenbon, Medieval Philosophy, 2004. Pp. 244-45). ""The Five Ways, Latin Quinquae Viae, in the philosophy of religion, the five arguments proposed by St. Thomas Aquinas (1224/25-1274) as demonstrations of the existence of God. Aquinas developed a theological system that synthesized Western Christian (and predominantly Roman Catholic) theology with the philosophy of the ancient Greek thinker Aristotle (384-322 BCE), particularly as it had been interpreted by Aristotle's later Islamic commentators. In his ""Summa Theologica"", which he intended as a primer for theology students, Aquinas devised five arguments for the existence of God, known as the Five Ways, that subsequently proved highly influential. While much of Aquinas's system is concerned with special revelation-the doctrine of the Incarnation of God's Word in Jesus Christ-the Five Ways are examples of natural theology. In other words, they are a concerted attempt to discern divine truth in the order of the natural world. Aquinas's first three arguments-from motion, from causation, and from contingency-are types of what is called the cosmological argument for divine existence. Each begins with a general truth about natural phenomena and proceeds to the existence of an ultimate creative source of the universe. In each case, Aquinas identifies this source with God. Aquinas's first demonstration of God's existence is the argument from motion. He drew from Aristotle's observation that each thing in the universe that moves is moved by something else. Aristotle reasoned that the series of movers must have begun with a first or prime mover that had not itself been moved or acted upon by any other agent. Aristotle sometimes called this prime mover ""God."" Aquinas understood it as the God of Christianity. The second of the Five Ways, the argument from causation, builds upon Aristotle's notion of an efficient cause, the entity or event responsible for a change in a particular thing. Aristotle gives as examples a person reaching a decision, a father begetting a child, and a sculptor carving a statue. Because every efficient cause must itself have an efficient cause and because there cannot be an infinite chain of efficient causes, there must be an immutable first cause of all the changes that occur in the world, and this first cause is God. Aquinas's third demonstration of God's existence is the argument from contingency, which he advances by distinguishing between possible and necessary beings. Possible beings are those that are capable of existing and not existing. Many natural beings, for example, are possible because they are subject to generation and corruption. If a being is capable of not existing, then there is a time at which it does not exist. If every being were possible, therefore, then there would be a time at which nothing existed. But then there would be nothing in existence now, because no being can come into existence except through a being that already exists. Therefore, there must be at least one necessary being-a being that is not capable of not existing. Furthermore, every necessary being is either necessary in itself or caused to be necessary by another necessary being. But just as there cannot be an infinite chain of efficient causes, so there cannot be an infinite chain of necessary beings whose necessity is caused by another necessary being. Rather, there must be a being that is necessary in itself, and this being is God. Aquinas's fourth argument is that from degrees of perfection. All things exhibit greater or lesser degrees of perfection. There must therefore exist a supreme perfection that all imperfect beings approach yet fall short of. In Aquinas's system, God is that paramount perfection. Aquinas's fifth and final way to demonstrate God's existence is an argument from final causes, or ends, in nature (see teleology). Again, he drew upon Aristotle, who held that each thing has its own natural purpose or end. Some things, however-such as natural bodies-lack intelligence and are thus incapable of directing themselves toward their ends. Therefore, they must be guided by some intelligent and knowledgeable being, which is God."" (Encycl. Britt.). ""Thomas Aquinas's ""Summa theological"" was originally written as a teaching document, a guide for beginning theology students. At more than 3,500 pages, it may seem an intimidating introduction to Christian theology"" however, the influence of the ""Summa"" exceeds its volume. Aquinas's work influenced every subject in the liberal arts, especially astronomy, logic, and rhetoric. Aquinas's methodical disputations, rhetorical style, and logic are as much an education as his insights on the balance of faith and reason within Christian doctrine."" (University of Dayton Library). ""During the high Middle Ages theology itself underwent important changes. In the eleventh and twelfth centuries, the study of logic and dialectic began to expand at the expense of grammar and rhetoric… Another change that accompanied this development was the effort to transform Christian doctrine from scattered pronouncements of Scripture, the Councils, and the Church Fathers into a coherent and systematic body of statements. This process culminates in Peter Lombard's ""Sentences""…, and in St. Thomas Aquinas' ""Summa Theologiae""."" (Kristeller, Renaissance Thought and its Sources, 1979. P. 117). Hain:1470" Proctor: 4826 Graesse: 7:139.
From Confucius to Zhu Xi. The First Treatise on God in Fran ois No l?s Chinese Philosophy (1711)
, Brepols, 2023 Hardback, 432 pages, Size:156 x 234 mm, Illustrations:8 b/w, 8 tables b/w., Language: English. ISBN 9782503601793.
Summary On 25 September 1710, Pope Clement XI finally promulgated the 1704 decree Cum Deus optimus, which condemned the toleration of certain Confucian rituals among Chinese Catholic converts and the use of the Chinese terms tian and Shangdi to refer to the Christian God. This papal decision antagonised the Kangxi Emperor and devastated the Jesuit China mission. Although the Jesuits were prohibited from publicly refuting the decree, the Flemish Jesuit Fran ois No l sought to defend the Jesuit position by publishing his voluminous scholarship on the Chinese classics. Among other works, in 1711 No l published two seminal contributions to the history of Sinology: the Sinensis imperii libri classici sex or Libri sex, and the Philosophia Sinica, a sophisticated treatment of Chinese metaphysics, ritual, and ethics. While the Libri sex achieved some degree of influence in the Enlightenment through the French translation of the French Jesuit historian Du Halde and the writings of the philosopher Christian Wolff, the Philosophia Sinica was actively suppressed by the Superior-General of the Jesuit order. Yet it is in this latter work where the full breadth of No l's originality and intellectual contribution can be found. No l reinterprets the Jesuits' position through the lens of Neo-Confucianism, integrating concepts such as li, taiji, yin, and yang in his reading of Chinese philosophy. With contributions from Sinologists and intellectual historians, this book offers the first systematic study of this pioneering work. TABLE OF CONTENTS List of Illustrations Preface Introduction Thierry Meynard and Daniel Canaris 1. Intellectual Biography of Fran ois No l Yves Vend 2. Composition and Sources of the First Treatise Thierry Meynard 3. No l's Interpretation of Neo-Confucianism Thierry Meynard 4. Evaluation from the Perspective of Chinese Philosophy Wang Ge 5. Theological Themes in the First Treatise Pierre Galassi Fran ois No l's Chinese Philosophy in Three Treatises Preface to the Reader First Treatise: On Chinese Knowledge of the First Being, or God Chapter 1: Did the Ancient Chinese have Knowledge of God, the First Being, or were they Atheists? Question 1: How many Meanings does Tian Have in the Ancient Books? Question 2: What Perfections do the Ancient Classics Attribute to Tian and Shangdi? Question 3: Whether the Ancient Books and Classics Give True Knowledge of the First Being, or God, and whether it is False that the Ancient Chinese were Atheists Chapter 2: Do Modern Chinese People Have Knowledge of the First Being or God, or Are they Atheists? Question 1: What Perfections do the Modern Commentators Attribute to Tian or Shangdi? Question 2: How Do Modern Authors Explain Tian, and Do they Distinguish Tian from Shangdi? Question 3: What Do Modern Commentators Recognize as First Origin of the World? Question 4: Definitions, Types, and Properties of the Spirits by Modern Authors Question 5: What does jiaoshe or the Sacrifice to Heaven and Earth Mean? Question 6: What does the Two-Character Word taiji or First Ultimate of Things Mean among the Chinese? Question 7: Do Modern Works Give True Knowledge of the First Being or God, and Are Modern Chinese Atheists? Chapter 3: True Name of God in China Question 1: Can God be called Shangdi, that is the Lord and Ruler of Heaven, or Supreme Lord? Question 2: Can God be Called Tian (Heaven)? About the Authors Bibliography Concordance List of Titles and Names Charts Index
Le rire N° spécial GOD SAVE THE KING !
Paris, Le rire journal humoristique 10 rue Saint Joseph, 1903; in-4 (23/31), 16-4, br. BROCHÉ bon état n° spécial n°14 9 mai 1903 nouvelle série avec le poster la danse des ventres (4 pages).
BROCHÉ bon état n° spécial n°14 9 mai 1903 nouvelle série avec le poster la danse des ventres (4 pages).
GOD SAVE LES FRANCAISE.
Paris, Nil éditions, 2007; in-8, 476 pp., br. Broché bon état.
Broché bon état.
