christian moevs (54 risultati)

Paperback. Condizione: Very Good.

paperback. Condizione: Very Good. Very good soft cover edition. Signed by Baba on title page. Clean. Tight binding. No markings. 285 pages.

Paperback. Condizione: Very Good. VG- paperback, excellent reading copy. Spine is uncreased, binding tight and sturdy; text also very good; light wear to edges of wraps; a few faint surface scratches to rear cover. Ships from Dinkytown in Minneapolis, Minnesota.

Paperback. Condizione: Very Good. Binding clean & crisp. Inscribed by Sai Baba on title page. Signed by Other.

Paperback. pp. 285. 8vo. Light shelfwear, pencil underlining to a few pages, some pages dog-eared; very good. Facsimile of author's signature to title page.

Soft cover. Condizione: Very Good. Signed by Sai Baba on title-page. Paperback. Creasing to paper of spine-- looks like publisher's defect. Inscribed (not by author) to former owner on inside flyleaf, else no notes or highlights. Pages are clean and binding sound. Signed by Author(s).

Condizione: good. Gently used with minimal wear on the corners and cover. A few pages may contain light highlighting or writing, but the text remains fully legible. Dust jacket may be missing, and supplemental materials like CDs or codes may not be included. May be ex-library with library markings. Ships promptly!

Paperback. Condizione: new. Paperback. Dante's metaphysics--his understanding of reality--is very different from our own. To present Dante's ideas about the cosmos, or God, or salvation, or history, or poetry within the context of post-Enlightenment presuppositions, as is usually done, is thus to capture only imperfectly the essence of those ideas. The recovery of Dante's metaphysics is essential, argues Christian Moevs, if we are to resolve what has been called "the central problem in the interpretationof the Comedy ." That problem is what to make of the Comedy 's claim to the "status of revelation, vision, or experiential record--as something more than imaginative literature." In this book Moevsoffers the first sustained treatment of the metaphysical picture that grounds and motivates the Comedy , and of the relation between those metaphysics and Dante's poetics. He carries this out through a detailed examination of three notoriously complex cantos of the Paradiso , read against the background of the Neoplatonic and Aristotelian tradition from which they arise. Moevs finds the key to the Comedy 's metaphysics and poetics in the concept of creation, which implies three fundamentalinsights into the nature of reality: 1) The world (finite being) is radically contingent, dependent at every instant on what gives it being. 2) The relation between the world and the ground of its being isnon-dualistic. (God is not a thing, and there is nothing the world is "made of") 3) Human beings are radically free, unbound by the limits of nature, and thus can find all of time and space within themselves. These insights are the foundation of the pilgrim Dante's journey from the center of the world to the Empyrean which contains it. For Dante, in sum, what we perceive as reality, the spatio-temporal world, is a creation or projection of conscious being, which can only be known as oneself.Moevs argues that self-knowledge is in fact the keystone of the Aristotelian and Neoplatonic philosophical tradition, and the essence of the Christian revelation in which that tradition culminates. Armedwith this new understanding, Moevs is able to shed light on a series of perennial issues in the interpretation of the Comedy . In particular, it becomes clear that poetry coincides with theology and philosophy in the poem: Dante poeta cannot be distinguished from Dante theologus . The recovery of Dante's metaphysics - which are very different from our own - is essential, argues Christian Moevs, if we are to resolve what has been called "the central problem in the interpretation of the Comedy." That problem is what to make of the Comedy's claim to the status of revelation, vision, or experiential record - as something more than imaginative literature. In this book Moevs offers the first sustained treatment of the metaphysical picture that grounds and motivates the Comedy, and the relation between those metaphysics and Dante's poetics. Moevs arrives at the radical conclusion that Dante believed that all of what we perceive as reality, the spatio-temporal world, is in fact a creation or projection of conscious being. Armed with this new understanding, Moevs is able to shed light on a series of perennial issues in the interpretation of the Comedy. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

Condizione: New.

Condizione: As New. Unread book in perfect condition.

Paperback. Condizione: New. Dante's metaphysics--his understanding of reality--is very different from our own. To present Dante's ideas about the cosmos, or God, or salvation, or history, or poetry within the context of post-Enlightenment presuppositions, as is usually done, is thus to capture only imperfectly the essence of those ideas. The recovery of Dante's metaphysics is essential, argues Christian Moevs, if we are to resolve what has been called "the central problem in the interpretation of the Comedy ." That problem is what to make of the Comedy 's claim to the "status of revelation, vision, or experiential record--as something more than imaginative literature." In this book Moevs offers the first sustained treatment of the metaphysical picture that grounds and motivates the Comedy , and of the relation between those metaphysics and Dante's poetics. He carries this out through a detailed examination of three notoriously complex cantos of the Paradiso , read against the background of the Neoplatonic and Aristotelian tradition from which they arise. Moevs finds the key to the Comedy 's metaphysics and poetics in the concept of creation, which implies three fundamental insights into the nature of reality: 1) The world (finite being) is radically contingent, dependent at every instant on what gives it being. 2) The relation between the world and the ground of its being is non-dualistic. (God is not a thing, and there is nothing the world is "made of") 3) Human beings are radically free, unbound by the limits of nature, and thus can find all of time and space within themselves. These insights are the foundation of the pilgrim Dante's journey from the center of the world to the Empyrean which contains it. For Dante, in sum, what we perceive as reality, the spatio-temporal world, is a creation or projection of conscious being, which can only be known as oneself. Moevs argues that self-knowledge is in fact the keystone of the Aristotelian and Neoplatonic philosophical tradition, and the essence of the Christian revelation in which that tradition culminates. Armed with this new understanding, Moevs is able to shed light on a series of perennial issues in the interpretation of the Comedy . In particular, it becomes clear that poetry coincides with theology and philosophy in the poem: Dante poeta cannot be distinguished from Dante theologus .

Condizione: New. pp. [viii] + 282 + [iv].

Condizione: New. pp. [viii] + 282 + [iv] 1st Deluxe Edition.

Condizione: New. In.

Hardcover. Condizione: VERY GOOD. 308pp. Perfectbound in black cloth, red foil spine lettering. Ex-library with external labels removed; exceedingly clean and sharp with sound binding and no evidence of use. 'The recovery of Dante's metaphysics - which are very different from our own - is essential, argues Christian Moevs, if we are to resolve what has been called 'the central problem in the interpretation of the Comedy.' That problem is what to make of the Comedy's claim to the status of revelation, vision, or experiential record - as something more than imaginative literature. In this book Moevs offers the first sustained treatment of the metaphysical picture that grounds and motivates the Comedy, and the relation between those metaphysics and Dante's poetics. Moevs arrives at the radical conclusion that Dante believed that all of what we perceive as reality, the spatio-temporal world, is in fact a creation or projection of conscious being. Armed with this new understanding, Moevs is able to shed light on a series of perennial issues in the interpretation of the Comedy.' (Publisher's blurb).

Hardcover. Condizione: Very Good. 1. With dust jacket. It's a well-cared-for item that has seen limited use. The item may show minor signs of wear. All the text is legible, with all pages included. It may have slight markings and/or highlighting.

Condizione: Good. [ No Hassle 30 Day Returns ][ Ships Daily ] [ Underlining/Highlighting: NONE ] [ Writing: NONE ] [ Edition: Reprint ] Publisher: Oxford Pub Date: 1/1/2005 Binding: hardcover Pages: 307 Reprint edition.

Condizione: New.

Hardcover. Condizione: Very Good. Hardcover with DJ. Pages are clean and unmarked. Covers like new. Binding is tight, hinges strong. Dust jacket very good. APPEARS BARELY USED.; 100% Satisfaction Guaranteed! Ships same or next business day!

Condizione: As New. Unread book in perfect condition.

paperback. Condizione: New. In shrink wrap. Looks like an interesting title!

Condizione: New. 2008. 1st Edition. Paperback. Num Pages: 324 pages, black & white illustrations. BIC Classification: 2ADT; DSBB; DSC. Category: (UP) Postgraduate, Research & Scholarly. Dimension: 233 x 158 x 17. Weight in Grams: 492. . . . . . Books ship from the US and Ireland.

Hardcover. Condizione: Fine. Condizione sovraccoperta: Fine. xii + 308 pages : 24 cm. Offers the sustained treatment of the metaphysical picture that grounds and motivates the Comedy, and the relation between those metaphysics and Dante's poetics. This book arrives at the radical conclusion that Dante believed that all of what we perceive as reality, the spatio-temporal world, is in fact a creation or projection of conscious being.

Paperback. Condizione: new. Paperback. Dante's metaphysics--his understanding of reality--is very different from our own. To present Dante's ideas about the cosmos, or God, or salvation, or history, or poetry within the context of post-Enlightenment presuppositions, as is usually done, is thus to capture only imperfectly the essence of those ideas. The recovery of Dante's metaphysics is essential, argues Christian Moevs, if we are to resolve what has been called "the central problem in the interpretationof the Comedy ." That problem is what to make of the Comedy 's claim to the "status of revelation, vision, or experiential record--as something more than imaginative literature." In this book Moevsoffers the first sustained treatment of the metaphysical picture that grounds and motivates the Comedy , and of the relation between those metaphysics and Dante's poetics. He carries this out through a detailed examination of three notoriously complex cantos of the Paradiso , read against the background of the Neoplatonic and Aristotelian tradition from which they arise. Moevs finds the key to the Comedy 's metaphysics and poetics in the concept of creation, which implies three fundamentalinsights into the nature of reality: 1) The world (finite being) is radically contingent, dependent at every instant on what gives it being. 2) The relation between the world and the ground of its being isnon-dualistic. (God is not a thing, and there is nothing the world is "made of") 3) Human beings are radically free, unbound by the limits of nature, and thus can find all of time and space within themselves. These insights are the foundation of the pilgrim Dante's journey from the center of the world to the Empyrean which contains it. For Dante, in sum, what we perceive as reality, the spatio-temporal world, is a creation or projection of conscious being, which can only be known as oneself.Moevs argues that self-knowledge is in fact the keystone of the Aristotelian and Neoplatonic philosophical tradition, and the essence of the Christian revelation in which that tradition culminates. Armedwith this new understanding, Moevs is able to shed light on a series of perennial issues in the interpretation of the Comedy . In particular, it becomes clear that poetry coincides with theology and philosophy in the poem: Dante poeta cannot be distinguished from Dante theologus . The recovery of Dante's metaphysics - which are very different from our own - is essential, argues Christian Moevs, if we are to resolve what has been called "the central problem in the interpretation of the Comedy." That problem is what to make of the Comedy's claim to the status of revelation, vision, or experiential record - as something more than imaginative literature. In this book Moevs offers the first sustained treatment of the metaphysical picture that grounds and motivates the Comedy, and the relation between those metaphysics and Dante's poetics. Moevs arrives at the radical conclusion that Dante believed that all of what we perceive as reality, the spatio-temporal world, is in fact a creation or projection of conscious being. Armed with this new understanding, Moevs is able to shed light on a series of perennial issues in the interpretation of the Comedy. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.

Condizione: New. 2008. 1st Edition. Paperback. Num Pages: 324 pages, black & white illustrations. BIC Classification: 2ADT; DSBB; DSC. Category: (UP) Postgraduate, Research & Scholarly. Dimension: 233 x 158 x 17. Weight in Grams: 492. . . . . .

Paperback. Condizione: New. Dante's metaphysics--his understanding of reality--is very different from our own. To present Dante's ideas about the cosmos, or God, or salvation, or history, or poetry within the context of post-Enlightenment presuppositions, as is usually done, is thus to capture only imperfectly the essence of those ideas. The recovery of Dante's metaphysics is essential, argues Christian Moevs, if we are to resolve what has been called "the central problem in the interpretation of the Comedy ." That problem is what to make of the Comedy 's claim to the "status of revelation, vision, or experiential record--as something more than imaginative literature." In this book Moevs offers the first sustained treatment of the metaphysical picture that grounds and motivates the Comedy , and of the relation between those metaphysics and Dante's poetics. He carries this out through a detailed examination of three notoriously complex cantos of the Paradiso , read against the background of the Neoplatonic and Aristotelian tradition from which they arise. Moevs finds the key to the Comedy 's metaphysics and poetics in the concept of creation, which implies three fundamental insights into the nature of reality: 1) The world (finite being) is radically contingent, dependent at every instant on what gives it being. 2) The relation between the world and the ground of its being is non-dualistic. (God is not a thing, and there is nothing the world is "made of") 3) Human beings are radically free, unbound by the limits of nature, and thus can find all of time and space within themselves. These insights are the foundation of the pilgrim Dante's journey from the center of the world to the Empyrean which contains it. For Dante, in sum, what we perceive as reality, the spatio-temporal world, is a creation or projection of conscious being, which can only be known as oneself. Moevs argues that self-knowledge is in fact the keystone of the Aristotelian and Neoplatonic philosophical tradition, and the essence of the Christian revelation in which that tradition culminates. Armed with this new understanding, Moevs is able to shed light on a series of perennial issues in the interpretation of the Comedy . In particular, it becomes clear that poetry coincides with theology and philosophy in the poem: Dante poeta cannot be distinguished from Dante theologus .

Condizione: New.

Condizione: As New. Unread book in perfect condition.

Condizione: New. In.

Condizione: New.