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Gefallene Natur, gefallenes Selbst: Frühneuzeitliches französisches Denken II von Michael Moriarty-
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eBay-Artikelnr.:397043619230
Artikelmerkmale
- Artikelzustand
- ISBN-13
- 9780199291038
- Book Title
- Fallen Nature, Fallen Selves
- ISBN
- 9780199291038
Über dieses Produkt
Product Identifiers
Publisher
Oxford University Press, Incorporated
ISBN-10
0199291039
ISBN-13
9780199291038
eBay Product ID (ePID)
51582292
Product Key Features
Number of Pages
448 Pages
Language
English
Publication Name
Fallen Nature, Fallen Selves : Early Modern French Thought II
Subject
European / French, History & Surveys / Modern
Publication Year
2006
Type
Textbook
Subject Area
Literary Criticism, Philosophy
Format
Hardcover
Dimensions
Item Height
1.2 in
Item Weight
23.5 Oz
Item Length
8.5 in
Item Width
5.4 in
Additional Product Features
Intended Audience
Scholarly & Professional
LCCN
2006-284523
Dewey Edition
22
Reviews
...it will be difficult in future to address the concerns that are explored in this bipartite enterprise without making reference to his enlightening, lucid and oftern engagingly individual treatment of them.
Dewey Decimal
194
Table Of Content
Part One: Human Nature1. Approaches2. Original SinPart Two: Self-Love and Concupiscence1. Early Modern Religious Perspectives2. La Rochefoucauld on Interest and Self-Love3. Malebranche's SynthesisPart Three: Problems of Self-Knowledge1. Forms of Self-Knowledge2. Literary Explorations3. Self-Knowledge and Self-Ignorance in Context4. La Rochefoucauld and Self-Knowledge5. Religious Moralists
Synopsis
From the late sixteenth to the late seventeenth centuries, French writing is especially concerned with analyzing human nature. The ancient ethical vision of man's nature and goal (we achieve fulfillment by living our lives according to reason, the highest and noblest element of our nature) survives, even, to some extent, in Descartes. But it is put into question especially by the revival of St. Augustine's thought, which focuses on the contradictions and disorders of human desires and aspirations. Analyses of behavior display a powerful suspicion of appearances. Human beings are increasingly seen as motivated by self-love: they are driven by the desire for their own advantage, and take a narcissistic delight in their own image. Moral and religious writers re-emphasize the traditional imperative of self-knowledge, but in such a way as to suggest the difficulties of knowing oneself. Operating with the Cartesian distinction between mind and body, they emphasize the imperceptible influence of bodily processes on our thought and attitudes. They analyze human beings' ignorance (due to self-love) of their own motives and qualities, and the illusions under which they live their lives. Their critique of human behavior is no less searching than that of writers who have broken with traditional religious morality, such as Hobbes and Spinoza. A wide range of authors is studied, some well-known, others much less so: the abstract and general analyses of philosophers and theologians (Descartes, Jansenius, Malebranche) are juxtaposed with the less systematic and more concrete investigations of writers like Montaigne and La Rochefoucauld, not to mention the theatre of Corneille, Molière, and Racine., An investigation of psychological and ethical thought in seventeenth-century France, emphasizing both continuities and discontinuities with ancient and medieval thought. It demonstrates the subtlety and complexity of psychological analysis that characterizes the period and shows how religious doctrines affected ethical and psychological thought., From the late sixteenth to the late seventeenth centuries, French writing is especially concerned with analyzing human nature. The ancient ethical vision of man's nature and goal (we achieve fulfillment by living our lives according to reason, the highest and noblest element of our nature) survives, even, to some extent, in Descartes. But it is put into question especially by the revival of St. Augustine's thought, which focuses on the contradictions and disorders of human desires and aspirations. Analyses of behavior display a powerful suspicion of appearances. Human beings are increasingly seen as motivated by self-love: they are driven by the desire for their own advantage, and take a narcissistic delight in their own image. Moral and religious writers re-emphasize the traditional imperative of self-knowledge, but in such a way as to suggest the difficulties of knowing oneself. Operating with the Cartesian distinction between mind and body, they emphasize the imperceptible influence of bodily processes on our thought and attitudes. They analyze human beings' ignorance (due to self-love) of their own motives and qualities, and the illusions under which they live their lives. Their critique of human behavior is no less searching than that of writers who have broken with traditional religious morality, such as Hobbes and Spinoza. A wide range of authors is studied, some well-known, others much less so: the abstract and general analyses of philosophers and theologians (Descartes, Jansenius, Malebranche) are juxtaposed with the less systematic and more concrete investigations of writers like Montaigne and La Rochefoucauld, not to mention the theatre of Corneille, Moli re, and Racine., From the late sixteenth to the late seventeenth centuries, French writing is especially concerned with analysing human nature. The ancient ethical vision of man's nature and goal (we achieve fulfilment by living our lives according to reason, the highest and noblest element of our nature) survives, even, to some extent, in Descartes. But it is put into question especially by the revival of St Augustine's thought, which focuses on the contradictions and disorders of human desires and aspirations. Analyses of behaviour display a powerful suspicion of appearances. Human beings are increasingly seen as motivated by self-love: they are driven by the desire for their own advantage, and take a narcissistic delight in their own image. Moral and religious writers re-emphasize the traditional imperative of self-knowledge, but in such a way as to suggest the difficulties of knowing oneself. Operating with the Cartesian distinction between mind and body, they emphasize the imperceptible influence of bodily processes on our thought and attitudes. They analyse human beings' ignorance (due to self-love) of their own motives and qualities, and the illusions under which they live their lives. Their critique of human behaviour is no less searching than that of writers who have broken with traditional religious morality, such as Hobbes and Spinoza. A wide range of authors is studied, some well-known, others much less so: the abstract and general analyses of philosophers and theologians (Descartes, Jansenius, Malebranche) are juxtaposed with the less systematic and more concrete investigations of writers like Montaigne and La Rochefoucauld, not to mention the theatre of Corneille, Molière, and Racine.
LC Classification Number
B1815
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