Arabian Peninsula (Library of nations)

Arabian Peninsula (Library of Nations)

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Time-Life Books, of

Marechaux, Maria

PASCAL

Time Life UK

POLITICAL IDEAS JAMES (Political Theory and Political Philosophy)

Dissertations-G

The Provincial Letters

The Provincial letters are a series of eighteen letters written by French philosopher and theologian Blaise Pascal. Written in the midst of the formulary controversy between the Jansenists and the Jesuits, they are a defense of the Jansenist Antoine Arnauld from Port-Royal-des-Champs, a friend of Pascal who in 1656 was condemned by the Faculté de Théologie at the Sorbonne in Paris for views that were claimed to be heretical. The First letter is dated January 23, 1656 and the Eighteenth March 24, 1657. A fragmentary Nineteenth letter is frequently included with the other eighteen. In these letters, Pascal humorously attacked casuistry, a rhetorical method often used by Jesuit theologians, and accused Jesuits of moral laxity. Being quickly forced underground while writing the Provincial Letters, Pascal pretended they were reports from a Parisian to a friend in the provinces, on the moral and theological issues then exciting the intellectual and religious circles in the capital. In the letters, Pascal's tone combines the fervor of a convert with the wit and polish of a man of the world. Their style meant that, quite apart from their religious influence, the Provincial Letters were popular as a literary work. Adding to that popularity was Pascal's use of humor, mockery, and satire in his arguments. The letters also influenced the prose of later French writers like Voltaire and Jean-Jacques Rousseau. Brilliantly written by Pascal, the Provincial Letters would not have been possible without the work of theologians from Port-Royal; indeed, most of the arguments Pascal deployed were already to be found in Arnauld's Théologie morale des Jésuites,  something which led the Jesuit Nicolas Caussin to reply to Pascal's perceived libel. Pascal's main source on Jesuit casuistry was Antonio Escobar's Summula casuum conscientiae (1627), several propositions of which would be later condemned by Pope Innocent XI. Paradoxically, the Provincial Letters were both a success and a defeat: a defeat, on the political and theological level, and a success on the moral level. Thus, King Louis XIV ordered that the book be shredded and burnt in 1660. The final letter from Pascal, in 1657, had defied the Pope himself, provoking Alexander VII to condemn the letters. But that didn't stop most of educated France from reading them. Moreover, even Pope Alexander, while publicly opposing them, nonetheless was persuaded by Pascal's arguments. Just a few years later, Alexander condemned "laxity" in the church and ordered a revision of casuistical texts.

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Pensees (French Edition)

Literature & Fiction

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Reference

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Dessain et Tolra

Pensées

Biographies & Memoirs

Leaders & Notable People

Garnier

NATHAN

Ce livre historique peut avoir de nombreuses fautes de frappe, le texte manquant, des images ou des index. Les acheteurs peuvent télécharger une copie gratuite scannée du livre original (sans fautes de frappe) de l'éditeur. Non illustré. 1877 Extrait: ... DES FIGURES EN GENERAL ET DE LEUR LÉGITIMITÉ. Veuve des deux Tejlatnens à la fois.--Pour prouver tout d'un coup les deux Teftamens, il ne faut que voir fi les propheffies de l'un font accomplies en l'autre. Pour examiner les propheflies, il faut les entendre. Car fi on croit qu'elles n'ont qu'un fens, il eft feur que le Meffie ne fera point venu, mais fi elles ont deux fens, il eft feur qu'il fera venu en J. C. Toute la queftion eft donc delcavoirfi elles ont deux fens... Que l'Efcripture a deux fens, que J. C. & les apoftres ont donnés, dont voicy les preuves: 1. Preuve par l'Efcripture mefme. 2. Preuves par les Rabins (Moyfe Maymon dit qu'elle a deux faces, & que les prophetes n'ont prophetifé que de J. C.) 3. Preuves par la caballe. 4. Preuves par l'interpretation mistique que les rabins mefmes donnent à l'Efcriture. 5. Preuves par les principes des rabins, qu'il y a deux fens, qu'il y a deux advenemens du Meffie, glorieux ou abjecT: felon leur merite, que les prophetes n'ont prophetifé que du Meffie. La loy n'eft pas eternelle, mais doit changer au Meffie, qu'alors on ne fe fouviendra plus de la mer Rouge, que les Juifs & les gentils feront meflés.  C'eft comme ceux entre lefquels il y a un certain langage obfcur. Ceux qui n'entendroyent pas cela n'y comprendroyent qu'un fot fens.  Figurat.--Les termes d'efpée, d'efcu. PotentiJJime. T Changer de figure, à caufe de noftre foibleffe. T Figures.--Les prophetes prophetifoyent par figures de ceinture, de barbe et cheveux bruftés, &c. Deux erreurs: 1. Prendre tout literalement. 2. Prendre tout fpirituelement. T Le voile qui eft fur ces livres pour les Juifs y eft aufTy pour les mauvais Chreftiens & pour tous ...

Librairie Générale Française

L'OEuvre

Politics & Social Sciences

Philosophy

BOUQUINS

Asia and the Secular: Francophone Perspectives in a Global Age (Religion and Its Others, 10)

This volume looks at the secular state in the context of contemporary Asia and investigates whether there existed before modernity antecedents to the condition of secularity, understood as the differentiation of the sphere of the religious from other spheres of social life. The chapters presented in this book examine this issue in national contexts by looking at the historical formation of lexicons that defined the "secular", the "secular state," and "secularism". This approach requires paying attention to modern vernacular languages and their precedents in written traditions with often a very long tradition. This book presents three interpretive frameworks: multiple modernities, variety of secularisms, and typologies of post-colonial secular states.

History

Rémy

André

Eddy

Bourdeaux

Laliberté

Dufourmont

Madinier

Asia

Walter de Gruyter

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