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RAMEAU Jean
NATURE
Paris Albert Savine, Editeur 1891 in 12 (19,5x12,5) 1 volume reliure demi maroquin havane à coins, dos à nerfs, couverture conservée, 351 pages. Reliure signée de René Kieffer. Bel envoi autographe signé de Jean Rameau: a Mademoiselle S(acha) Antocolski, lyrique hommage d'un contemplateur. Notre exemplaire est enrichi d'une lettre autographe de 11 lignes (dont vers galants), signée de Jean Rameau à Mademoiselle Sacha Antokolski (Future Duchesse Sacha Sforza). Très bel exemplaire ( Photographies sur demande / We can send pictures of this book on simple request )
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5 book(s) with the same title
Les Principes de la nature, suivant les opinions des anciens philosophes, avec un abrégé de leurs sentimens sur la compositions des corps : ou l'on fait voir que toutes les opinions sur ces principes, peuvent se réduire aux deux sectes, des atomistes et des académiciens.
Paris, André Cailleau, 1725. 2 vol. in-12 de(2-XLVIII-284 pp. et [2]-336 pp. COLONNA (Francesco Maria Pompeo). Les principes de la nature ou de la génération des choses. Paris, André Cailleau, 1731. In-12 23-336 pp. Ensemble 3 vol. in-12, veau marbré havane, dos lisse richement orné, pièces de titre en maroquin rouge et de tomaison en maroquin brun, tranches marbrées (reliure de l'époque).
1 - Édition originale. Célèbre alchimiste italien (1649-1726), philosophe hermétique, ami et disciple du comte de Boulainvilliers, « il allie une information scientifique toute moderne à des formes de pensées archaïques. Sa conception de la nature toute puissante n'est pas dans l'ordre visible des choses mais dans la puissance de l'esprit créateur dont le monde est animé fait de lui un héritier du naturalisme de la Renaissance. Mais c'est surtout à la doctrine alchimiste qu'il emprunte ses idées et ses arguments. La nature est définie comme principe même de la fécondité, la génération en étant la manifestation. Il peut être considéré comme un des précurseur de Diderot » (M. J. Ehrard, Matérialisme et naturalisme : Les Sources occultistes de la pensée de Diderot). Caillet, I, 2509. 2 - Édition originale. Ouvrage posthume publié par son disciple et ami Augustin Gosmond. Celui-ci reprend en préambule la polémique entre le Père Castel et Colonna au sujet de la composition de la matière. Le plan choisi par Colonna souligne l'uniformité des trois règnes : Première partie : Des végétaux ; Deuxième partie : De la génération des animaux et troisième partie : De la génération des minéraux. Bel exemplaire. Caillet I, 2510.
Pensées sur l'Interprétation de la Nature.
, , 1754. In-12 de 129 ff. à pagination irrégulière, y compris le titre et les 6 ff. de table, veau havane, dos orné à nerfs, pièce de titre en maroquin rouge, tranches rouges (reliure de l'époque).
Deuxième édition augmentée de nombreux passages inédits, la première sous le titre Pensées sur l'Interprétation de la Nature contre De l'Interprétation de la Nature pour l'édition originale datée 1753 dont on connaît seulement deux exemplaires.« La comparaison de la présente édition avec celle de 1753 indique que le texte a été tantôt étoffé, tantôt remanié (…) il est donc inexact de prétendre, comme on l'a parfois fait, que les éditions de 1753 et de 1754 ne constituent qu'une seule et même version des Pensées, car cette hypothèse laisse de coté les remaniements apportés à de nombreuses pages de l'édition originale ».Bon exemplaire. Quelques piqûres d'humidité (petites taches violettes) sur les premiers et les derniers feuillets.Adams, Bibliographie des oeuvres de Denis Diderot, PE2 ; Tchemerzine-Scheler II, 936.
La Science naturelle, ou, Explication curieuse et nouvelle des differens effets de la nature terrestre et céleste.
A Paris, chez André Cailleau, 1724. Petit in-8 de 1(4) de 459-(2) pp., veau brun, dos orné à nerfs, tranches rouges (reliure de l'époque).
Rare deuxième édition parisienne de l'ouvrage de Saint Romain paru chez Cellier en 1679, sous le titre La science naturelle dégagée des chicanes de l'école ; cette nouvelle édition, avec une orthographe rajeunie, sans nom d'auteur, qui ne comprend pas la dédicace au prince de Conti, n'a pas été faite sur l'édition de 1679, que l'éditeur ignorait mais sur un manuscrit. Ce mystérieux médecin et alchimiste gassendiste rejette les qualités occultes de la scolastique. Son ouvrage divisé en quatre parties traite successivement des principes de la nature, du monde céleste, du monde terrestre et du corps humain. Il décrit en tant que témoin oculaire la célèbre expérience du Puy de Dôme exécutée en 1648 par Périer sur les instructions de Pascal. (S. Matton, Trois Médecins philosophes du XVIIe Siècle). « On trouve une dissertation pleine d'intérêt sur la nature de la lumière astrale envisagée au point de vue des doctrines hermétiques et sur la formation des métaux ». Caillet, III, 1057.
Systeme de la Nature ou Des Loix du Monde Physique & du Monde Moral. 2 vols. - [""MAN IS OF ALL BEINGS THE MOST NECESSARY TO MAN""]
London, 1774. 8vo. 2 volumes uniformly bound in contemporary half calf with gilt ornamentation to spine. Spines with wear of boards miscoloured. Internally fine and clean. (16) 397 pp."" (4), 500, (3) pp. Wanting the frontispiece.
Later edition, published four years after the original, comprising ""The System of Nature"" - one of the most important works of natural philosophy ever written and the work that is considered the main work of materialism - and ""The Social System"", being d'Holbach's seminal ""social"" and political continuation of that groundbreaking work. D'Holbach (1723-1789), who was raised by a wealthy uncle, whom he inherited, together with his title of Baron, in 1753, maintained one of the most famous salons in Paris. This salon became the social and intellectual centre for the Encyclopédie, which was edited by Diderot and d'Alembert, whom he became closely connected with. D'Holbach himself also contributed decisively to the Encyclopédie, with at least 400 signed contributions, and probably as many unsigned, between 1752 and 1765. The ""Côterie holbachique"" or ""the café of Europe"", as the salon was known, attracted the most brilliant scientists, philosophers, writers and artists of the time (e.g. Diderot, d'Alembert, Helvetius, Voltaire, Hume, Sterne etc, etc.), and it became one of the most important gathering-places for the exchange of philosophical, scientific and political views under the ""ancient régime"". Apart from developing several foundational theories of seminal scientific and philosophical value, D'Holbach became known as one of the most skilled propagators and popularizers of scientific and philosophical ideas, promoting scientific progress and spreading philosophical ideas in a new and highly effective manner. As the theories of d'Holbach's two systematic works were at least as anticlerical and unaccepted as those of his smaller tracts, and on top of that so well presented and so convincing, it would have been dangerous for him to print any of them under his own name, and even under the name of the city or printer. Thus, ""Systême de la Nature"" appeared pseudonomously under the name of the secretary of the Académie Francaise, J.B. Mirabaud, who had died 10 years earlier, and under a fictive place of printing, namely London instead of Amsterdam. ""He could not publish safely under his own name, but had the ingenious idea of using the names of recently dead French authors. Thus, in 1770, his most famous book, ""The System of Nature"", appeared under the name Jean-Baptiste Mirabaud"" (PMM 215), and so the next ""System"" also appeared in the same manner three years later. D'Holbach was himself the most audacious philosophe of this circle. During the 1760's he caused numerous anticlerical tracts (written in large, but not entirely, by himself) to be clandestinely printed abroad and illegally circulated in France. His philosophical masterpiece, the ""Système de la nature, ou des lois du monde physique et du monde moral"", a methodological and intransigent affirmation of materialism and atheism, appeared anonymously in 1770"" (D.S.B. VI:468), as did the social and political follow-up of it, the famous ""Systême social"" in 1773. That is to say, Mirabeau whom he had used as the author on the ""System of Nature"" in 1770 is not mentioned in the ""Social System"", on the title-page of which is merely stated ""By the Author of ""Systême de la Nature"". In his main work, the monumental ""Système de la Nature"", d'Holbach presented that which was to become one of the most influential philosophical theories of the time, combined with and based on a complex of advanced scientific thought. He postulated materialism, and that on the basis of science and empiricism, on the basis of his elaborate picture of the universe as a self-created and self-creating entity that is constituted by material elements that each possess specific energies. He concludes, on the basis of empiricism and the positive truths that the science of his time had attained, that ideas such as God, immortality, creation etc. must be either contradictory or futile, and as such, his materialism naturally also propounded atheism"" his theory of the universe showed that nature is the product of matter (eternally in motion and arranged in accordance with mechanical laws), and that reality is nothing but nature. Thus, having in his ""Systême de la Nature"" presented philosophical materialism in an actual system for the first time and having created a work that dared unite the essence of all the essential material of the English and French Enlightenment and incorporate it into a closed materialistic system, d'Holbach had provided the modern world with a moral and ethic philosophy, the effects of which were tremendous. It is this materialism and atheism that he continues three years later in his next systematic work ""Systême social"", through which politics, morality, and sociology are also incorporated into his system and take the place of the Christianity that he had so fiercely attacked earlier on. In this great work he extends his ethical views to the state and continues the description of human interest from ""Systême de la Nature"" by developing a notion of the just state (by d'Holbach called ""ethocracy"") that is to secure general welfare. ""Système social (1773"" ""Social System"") placed morality and politics in a utilitarian framework wherein duty became prudent self-interest."" (Encyclopaedia Brittanica). ""Holbach's foundational view is that the most valuable thing a person seeking self-preservation can do is to unite with another person: ""Man is of all beings the most necessary to man"" (Sysème social, 76"" cf. Spinoza's Ethics IVP35C1, C2, and S). Society, when it is just, unites for the common purpose of preservation and the securing of welfare, and society contracts with government for this purpose."" (SEP). Both works had a sensational impact. For the first time, philosophical materialism is presented in an actual system, and with the second of them, this system also comprised politics and sociology, a fact which became essential to the influence and spreading of this atheistic scientific-philosophical strand. The effects of the works were tremendous, and the consequences of their success were immeasurable, thus, already in the years of publication, both works were confiscated. The ""Système de la Nature"" was condemned to burning by the Parisian parliament in the year of its publication"" the ""Système social"" was on the list of books to be confiscated already in 1773, and it was placed on the Index of the Church in August 1775. Both works are thus scarce. In spite of their condemnation, and in spite of the reluctance of contemporary writers to acknowledge the works as dangerous (as Goethe said in ""Dichtung und Wahrheit"": ""Wir begriffen nicht, wie ein solches Buch gefährlich sein könnte. Es kam uns so grau, so todtenhaft vor""), the ""Systems"" and d'Holbach's materialism continued its influence on philosophic, political and scientific thought. In fact, it was this materialism that for Marx became the social basis of communism. ""In the ""Système"" Holbach rejected the Cartesian mind-body dualism and attempted to explain all phenomena, physical and mental, in terms of matter in motion. He derived the moral and intellectual faculties from man's sensibility to impressions made by the external world, and saw human actions as entirely determined by pleasure and pain. He continued his direct attack on religion by attempting to show that it derived entirely from habit and custom. But the Systeme was not a negative or destructive book: Holbach rejected religion because he saw it as a wholly harmful influence, and he tried to supply a more desirable alternative. ""(Printing and the Mind of Man, 215). ""In keeping with such a naturalistic conception of tings, d'Holbach outlined an anticreationalist cosmology and a nondiluvian geology. He proposed a transformistic hypothesis regarding the origins of the animal species, including man, and described the successive changes, or new emergences, of organic beings as a function of ecology, that is, of the geological transformation of the earth itself and of its life-sustaining environment. While all this remained admittedly on the level of vague conjecture, the relative originality and long-term promise of such a hypothesis -which had previously been broached only by maillet, Maupertuis, and Diderot- were of genuine importance to the history of science. Furthermore, inasmuch as the principles of d'Holbach's mechanistic philosophy ruled out any fundamental distinction between living an nonliving aggregates of matter, his biology took basic issue with both the animism and the vitalism current among his contemporaries...This closely knit scheme of theories and hypotheses served not merely to liberate eighteenth-century science from various theological and metaphysical empediments, but it also anticipated several of the major directions in which more than one science was later to evolve. Notwithstanding suchprecursors as Hobbes, La Mttrie, and Diderot, d'Holbach was perhaps the first to argue unequivocally and uncompromisingly that the only philosophical attitude consistent with modern science must be at once naturalistic and antisupernatural."" (D.S.B. VI:469).
Erster Entwurf eines Systems der Naturphilosophie. Zum Behuf seiner Vorlesungen + Einleitung zu seinem Entwurf eines Systems der Naturphilosophie. Oder: Ueber den Begriff der speculativen Physik und die innere Organisation eines Systems dieser Wissens... - [THE PHILOSOPHY OF NATURE]
Jena und Leipzig, Christian Ernst Gabler, 1799. 8vo. Bound in one cont. marbled cardboardbdg. Spine soiled and worn at hinges and capitals, w. a bit of loss. Cont annotations to fly leaf. Old discrete owner's name to title-page, dated 1809. Four leaves w. cont. marginal annotations and underlinings. Internally well-preserved. (2), 83, (1, errata), (2, -blank) + (4), 321, (1, -Verbesserungen) pp.
Scarce first editions of these two fundamental works of Shelling's philosophy of nature. In his early works (1795-1800), Schelling sets out to give a new account of nature, and his ""Erster Entwurf..."" together with the ""Einleitung..."" for it are placed at the centre of this attempt. At the basis of his philosophy of nature is the status that Kant had given nature, but Schelling tries to avoid some of the consequences that come with Kant's notion. He is also largely inspired by Fichte's transcendental philosophy, and in the last five years of the 19th century, Schelling is thus occupied with the relationship of the subject to the object world, -a theme that comes to found the basis for his so famous philosophy of nature. At first Fichte and Schelling stood on good terms, but as their different conceptions of nature became evident, the divergences between them became too great. As Fichte regarded nature as Not-Self, this could not be a valid subject of philosophy, and he refused to understand Schelling's philosophy of nature as complementary to his own transcendental philosophy.Schelling's philosophy of nature presents us with a modern hermeneutic view of nature, allowing nature to be of significance beyond what can be scientifically established about it. Along with J.G. Fichte and Hegel, Schelling ranks as the most influential thinker of German Idealism. He stands in the centre of this most important and influential of philosophical traditions, and with his philosophy of nature, his anti-Cartesian view of subjectivity and his later critique of Hegelian Idealism, Schelling continues to be of the utmost importance to the development of continental philosophy to this day.
