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If among the many truths of Giambattista Vico's New Science there
is one that is deepest, it is the truth that language, mind, and
society are but three modes of a common reality. In Vico's term,
that reality is the monde civile, the world of man. It is a world
of many guises and faces. If reflected in a mirror, those faces
would reveal an image of the full array of contemporary arts and
sciences, all the disciplines of learning and technique by which,
so Vico judged, humanity attains its perfection. Humanity in its
perfection, however, is so rare a moment, so delicate and subtle a
state, that it is never to be found among the nations of the world
-- or is found in so fragile a form that it threatens always to
crack and fall to the ground. In the West, a persistent line of
thinking that has flourished from time to time holds that language
is primary in culture, metaphor a necessity, and jurisprudence our
highest achievement. This was the position of Vico, who not only
received and cherished the tradition, but looked deeply into it,
saw what its principles implied, and so made ready for the great
social theorists of the nineteenth century. That is the thesis of
this work. After an introductory chapter on Vico himself -- in
which his intellectual world and his movements within it are
sketched -- the work unfolds in three parts. These parts
successively treat rhetoric, pedagogy, and culture, each proceeding
from a major Vichian text.
If among the many truths of Giambattista Vico's New Science there
is one that is deepest, it is the truth that language, mind, and
society are but three modes of a common reality. In Vico's term,
that reality is the monde civile, the world of man. It is a world
of many guises and faces. If reflected in a mirror, those faces
would reveal an image of the full array of contemporary arts and
sciences, all the disciplines of learning and technique by which,
so Vico judged, humanity attains its perfection. Humanity in its
perfection, however, is so rare a moment, so delicate and subtle a
state, that it is never to be found among the nations of the world
-- or is found in so fragile a form that it threatens always to
crack and fall to the ground. In the West, a persistent line of
thinking that has flourished from time to time holds that language
is primary in culture, metaphor a necessity, and jurisprudence our
highest achievement. This was the position of Vico, who not only
received and cherished the tradition, but looked deeply into it,
saw what its principles implied, and so made ready for the great
social theorists of the nineteenth century. That is the thesis of
this work. After an introductory chapter on Vico himself -- in
which his intellectual world and his movements within it are
sketched -- the work unfolds in three parts. These parts
successively treat rhetoric, pedagogy, and culture, each proceeding
from a major Vichian text.
"Renaissance Thought and Its Sources" presents the fruits of an
extraordinary lifetime of scholarship: a systematic account of
major themes in Renaissance philosophy, theology, science, and
literature, show in their several settings. Here, in some of Paul
Oskar Kristeller's most comprehensive and ambitious writings, is an
exploration of the distinctive trends and concepts of the
Renaissance, grounded in detailed historical investigation.
All of these fourteen essays were originally delivered as
lectures. Part One identifies the classical sources of Renaissance
thought and exposes its essential physiognomy, indicating its
humanist, Aristotelian, and Platonist traditions. The next two
parts present Renaissance thought in the historical context of the
Latin and Greek Middle Ages. Part Four offers a thematic study of
Renaissance thought, examining its characteristic conceptions of
man's dignity, destiny, and grasp of truth. Part Five forms a
summary from the perspective of a central theme of Renaissance
intellectual life and of the entire Western tradition: the relation
of language to thought and the seemingly insoluble contest between
our literary and philosophical traditions.
The reader of "Renaissance Thought and its Sources" enjoys the
results of meticulous study in a concise yet comprehensive format.
Throughout, Kristeller achieves a graceful blending of sever
historical scholarship and adherence to humane values that the
editor calls "nearly a lost art in our times."
On April 12, 2011, the 112th Congress of the United States of
America recognized the 400th anniversary of the publication of the
King James Version of the Bible. By removing the verse numbers and
reworking the structure of the sentences and paragraphs, the author
has created a version of the Bible that can be read repeatedly and
in only a few days.
With more than 330 scientific references, this book provides a
comprehensive guide to the medical use of anabolic steroids, growth
hormone, supplementation, optimal nutrition, and exercise to
prevent and treat the loss of lean body mass and body alterations
experienced by people with HIV.
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Robbing God (Paperback)
Randall Michael Mooney
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R290
R240
Discovery Miles 2 400
Save R50 (17%)
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Ships in 10 - 15 working days
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What happens to the spirit of generosity of the average person when
the economies of the world melt down around them? How are
charitable individuals committed to obedient giving going to
navigate through budget breakers like runaway gas prices, high food
costs, unemployment, and tax increases, to pay for a government
spending frenzy? Robbing God is simply a book about personal
freedom-a freedom that is experienced when individuals discover the
kind of giving first demonstrated by a loving God. A God that has
not withheld anything from those he loves. Somehow, as with many of
the bible's teachings and principles, some have managed to turn the
act of giving into little more than a self-serving personal agenda,
complete with greed and corruption. While some may teach that
giving produces personal gain and wealth, many give for the sheer
joy and privilege of giving. God was the ultimate giver and created
us in his image. We are certainly at our best when we learn to give
cheerfully, just as he gave. Is it really possible to rob God? If
so, who is capable of robbing God? For many years I have watched
money collected in many places and in many ways. I've heard and
witnessed the simple, the sublime, and the ridiculous. It is not
difficult for us to understand giving. There is something within
all of us, a part of our nature that wants to give. Our hearts
respond to the needs of others. We see ordinary hero's jump into
action everyday when people are in trouble. Giving is as natural
for us as receiving. If we made a list of all the ways we give on a
daily basis, we would truly be amazed. Opening a door, helping a
child, picking up the tab for lunch, sharing a cookie, saying a
prayer, offering an encouraging word, there is really no end to the
list. We do it willingly and without coercion or manipulation the
majority of the time. All of us are givers. Giving is not just a
rich man's game. Jesus called attention to a poor elderly widow
woman that with two pennies, gave more than all those he witnessed
giving at a temple. He also informed us that by giving to the least
we were also giving to him. How is it that we have managed to take
the joy out of so much of our giving? I can't accept that God's
love for a cheerful giver is limited to cash on hand. God gave his
son. Jesus gave his life. What little we give should at the very
least be given cheerfully. So here it is, our "aha " moment, a
moment to let our guard down in order to experience the joy of
giving, a moment to learn how to recognize and resist the guilt
driven, coerced, and manipulated giving that robs us of the ability
to give cheerfully. It is scripturally and contextually inaccurate
to emotionally manipulate an offering out of the faithful by
suggesting they are robbing God if they don't give. If we trust God
and trust one another, we need not out of fear, rely on
manipulative practices to fund God's work or provide for our own
needs. A cheerful God provides for his children, and he loves it
when we cheerfully give.
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