open court classics (7 risultati)

Paperback bunko. Condizione: Good. Paperback. Pages are clean and unmarked. Covers show light edge wear. Previous owner's name inside front cover.; 100% Satisfaction Guaranteed! Ships same or next business day!

Paperback. Condizione: Good.

Paperback. Condizione: Like New. FIRST THUS. First Edition Thus, 9th Printing (1997). Not price-clipped. Published by Open Court Classics, 1986. Octavo. Paperback. Book is like new. 100% positive feedback. 30 day money back guarantee. NEXT DAY SHIPPING! Excellent customer service. Please email with any questions. All books packed carefully and ship with free delivery confirmation/tracking. All books come with free bookmarks. Ships from Sag Harbor, New York.

paperback. Condizione: Very Good. No writing or tears; foxing on top edge; ed.

Paperback. Condizione: Very Good. 2nd EDITION. 2nd Edition, First Printing. Not price-clipped. Published by Open Court Classics, 2003. Octavo. Paperback. Book is very good with the previous owner's annotations and underlining to the pages, and some light shelf/edgewear. 100% positive feedback. 30 day money back guarantee. NEXT DAY SHIPPING! Excellent customer service. Please email with any questions. All books packed carefully and ship with free delivery confirmation/tracking. All books come with free bookmarks. Ships from Sag Harbor, New York.

grey & red cl. 8vo. dw. fine cond. (dw price clipped). first edition. xix+239p. biblio. index. medieval philosophy. renaissance philosophy. medieval religion. christianity. neoplatonism. paganism. ancient greece. plato. dionysus the areopagite. celestial hierarchies. florentine platonism. marsilio ficino. pico della mirandola. meister eckhart. erasmus. st. thomas more. boethius. clement of alexandria. friends of god. macrobius. beothius. nicholasof cusa. origen. st. paul. plato. plotinus. porphyry. proclus.

Softcover. Condizione: Wie neu. Second, revised edition. 328 p. Tadelloses Exemplar, keinerlei Anstreichungen. / Impeccable copy, no markings. - TABLE OF CONTENTS. PROSLOGIUM. PAGE Introduction to Second Edition . Introduction Preface . I. Exhortation of the mind to the contemplation of God. II. Truly there is a God, although the fool hath said in his heart, etc . III. God cannot be conceived not to exist IV. How the fool has said in his heart what cannot be conceived . V God, as the only self-existent being, creates all things from nothing VI. How God is sensible (sensibilis) although he is not a body VII. How he is omnipotent, although there are many things of which he is not capable VIII. How he is compassionate and passionless . IX. How God is supremely just . X. How he justly punishes and justly spares the wicked . XI. How all the ways of God are compassion and truth; and yet God is just in all his ways . XII. God is the very life whereby he lives . XIII. How he alone is uncircumscribed and eternal . XIV. How and why God is seen and yet not seen by those who seek him XV. He is greater than can be conceived XVI. This is the unapproachable light wherein he dwells XVII. In God is harmony, etc XVIII. God is life, wisdom, eternity, and every true good XIX. He does not exist in place or time, but all things exist in him XX. He exists before all things and transcends all things, even the eternal things . PAGE XXL Is this the age of age, or ages of ages XXII. He alone is what he is and who he is . XXIII. This good is equally Father, and Son and Holy Spirit XXIV. Conjecture as to the character and the magnitude of this good XXV. What goods, and how great, belong to those who enjoy this good XXVI. Is this joy which the Lord promises made full. MONOLOGIUM. Preface . I. There is a being which is best, and greatest, and highest of all existing beings II. The same subject continued III. There is a certain Nature through which whatever is exists, etc . IV. The same subject continued . V. Just as this Nature exists through itself, and other beings through it, so it derives existence from itself, and other beings from it VI. This Nature was not brought into existence with the help of any external cause, yet it does not exist through nothing, or derive existence from nothing VIL In what way all other beings exist through this Nature and derive existence from it . VIII. How it is to be understood that this Nature created all things from nothing IX. Those things which were created from nothing had an existence before their creation in the thought of the Creator X. This thought is a kind of expression of the thoughts created (locutio rerum), like the expression which an artisan forms in his mind for what he intends to make . XL The analogy, however, between the expression of the Creator and the expression of the artisan is very complete . XII. This expression of the supreme Being is the supreme Being PAGE XIII. As all things were created through the supreme Being, so all live through it XIV. This Being is in all things, and throughout all . XV What can or cannot be stated concerning the substance of this Being . XVI. For this Being it is the same to be just that it is to be justice . no XVII. It is simple in such a way that all things that can be said of its essence are one and the same in it. XVIII. It is without beginning and without end XIX. In what sense nothing existed before or will exist after this Being . XX. It exists in every place and at every time XXI. It exists in no place or time . XXII. How it exists in every place and time, and in none . XXIII. How it is better conceived to exist everywhere than in every place . XXIV. How it is better understood to exist always than at every time . XXV. It cannot suffer change by any accidents XXVI. How this Being is said to be substance . XXVII. It is not included among substances as commonly treated, yet it is a substance and an indivisible spirit XXVIII. This Spirit exists simply, and created beings are not comparable with him . XXIX. His expression is identical with himself, and con-substantial with him . XXX. This expression does not consist of more words than one, but is one Word XXXI. This Word itself is not the likeness of created beings, but the reality of their being XXXII. The supreme Spirit expresses himself by a coeternal Word XXXIII. He utters himself and what he creates by a single consubstantial Word XXXIV How he can express the created world by his Word XXXV. Whatever has been created is in his Word and knowledge, life and truth . XXXVI. In how incomprehensible a way he expresses or knows the objects created by him PAGE XXXVII. Whatever his relations to his creatures, this relation his Word also sustains . XXXVIII. It cannot be explained why they are two, although they must be so XXXIX. This Word derives existence from the supreme Spirit by birth . XL. He is most truly a parent, and that Word his offspring XLI. He is most truly begets, and it is most truly begotten . XLII. It is the property of the one to be most truly pro-genitorfend Father, and of the other to be begotten and Son . XLIII. Consideration of the common attributes of both and the individual properties of each . XLIV. How one is the essence of the other . XLV The Son may more appropriately be called the essence of the Father, than the Father the essence of the son . XLVI. How some of these truths which are thus expounded may also be conceived of in another way XLVII. The Son is the intelligence of intelligence and the truth of truth XLVIII. How the Son is the intelligence or wisdom of memory or the memory of the Father and of memory . XLIX. The supreme Spirit loves himself . L. The same love proceeds equally from Father and Son . LI. Each loves himself and the other with equal love LIL This love is as great as the supreme Spirit himself . LIII. This Love is identical with the supreme Spirit, and yet it is itself with the Father and the Son one spirit . LIV It proceeds as a whole from the Father, and as a whole from the Son, and y.