Barone edward (13 Ergebnisse)

Paperback. Zustand: VG-. 183pp. Index. Wear wraps, soiling.

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Hardcover. Zustand: Very Good. Zustand des Schutzumschlags: Very Good. First Edition. Free of markings.

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Zustand: Buono (Good). I ed. italiana: MDMXXXXVII (Copyright MDMXXXXV by Boosey & Hawkes). VIII piccolo748/brossura in cartoncino ruvido azzurro cenere con titoli e incisione in nero al primo piatto. Stato buono (copertina solarizzata - pagine brunite). Book.

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PAP. Zustand: New. New Book. Delivered from our UK warehouse in 4 to 14 business days. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000.

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Softcover. Zustand: Very Good+. Very Good + magazine with some minor cover fading. 144 pages. Among the contributors: Peter Hart and Warren Mitofsky, John Kenneth Galbraith, Edward Kennedy, David Broder, Edmund Muskie, Leonard Woodcock, Michael Barone. [dp50 0511]. ; Shlf; 4to 11" - 13" tall; 144 pages.…

Hard Cover. Zustand: Very Good. No Jacket. First Edition. First edition. Rebound in red cloth with gilt titles, gilt double rules, new end sheets. Bancroft Library bookplate with 'Withdrawn' stamp on front endpaper, minor tape repair and discoloration to base of title page and following page. 1663 Hard Cover. [iv], 231, [9] pp. A posthumously published work by Edward Herbert, first Baron Herbert of Cherbury and first Baron Herbert of Castle Island (1582' - 1648), a diplomat and philosopher, this is a collection of essays on religion and cosmology that is considered by scholars to be the first study of comparative religion. "Before Herbert left Paris he had found time to complete and - after gaining the approval of Grotius and Tielenus - to have privately printed his major philosophical work, De veritate, prout distinguitur a revelatione, a verisimili, a possibili, et a falso ('On truth, in distinction from revelation, probability, possibility and error'). In this work Herbert attempts, sometimes in rather obscure Latin and with cloudy reasoning, to determine how people may and do identify what is true. Eschewing the appeal to supposed authorities, he maintains that the use of 'right reason' ('recta ratio') provides a reliable way between the errors of scepticism and bigotry. While, however, he presupposes that reason is the final arbiter of what is true, he is aware that people come to different judgements and so, paradoxically, holds that individuals should test their judgements against the standard of universal consent. Herbert's epistemology is based on his doctrine of what he calls the 'faculties' ('facultates'). According to this doctrine there is in each person a huge number of faculties, each of which corresponds to a distinguishable object, whether physical or intellectual. Truth is grasped when an object is perceived in terms of the pre-established faculty that conforms to it, and it is known to be so grasped by an inner sense of satisfaction. In this way Herbert presents what may be regarded as a common-sense view of truth that recognizes that the mind is not a passive tabula rasa on which objects make impressions but is active in knowing them. At the same time, contrary to Locke's criticism, he holds that what are innate are not actual propositions, but latent modes of thought that have to be actualized by appropriate experiences. Herbert also holds that among the intellectual objects latent in the faculties are certain 'common notions' ('notitiae communes'). These are implanted by God in every person. When raised to consciousness through appropriate stimulation, they are recognized by all reasonable people to provide the normative principles for distinguishing what is true and good from what is false and bad. Probably the most famous (and controversial) part of Herbert's thought is his application of his doctrine of common notions to religious belief. He maintains that the criterion for true belief and the authentic way to salvation are not given in alleged revelations, but in the five common notions of religion. These are that: God exists; God ought to be worshipped; the heart of religion is found in virtue joined with piety; evils must and can be expiated by means of repentance; and people face reward or punishment after this life. While, finally, Herbert allows that some truths may have been divinely revealed, he suggests stringent tests for authenticating supposed revelations and maintains that no alleged revelation can be from God if it contradicts (as opposed to reaffirming or adding to) what is established in the five common notions of religion. In spite, however, of his remarks about revelation, the last pages of his autobiography intriguingly report that he finally determined to have De veritate printed after receiving, in answer to prayer, what he interpreted as a divine sign to publish it. In 1645 Herbert published a third, enlarged edition of De veritate, some copies of which included De causis errorum: una cum tractatu de religione laici, et appendice ad sace.…