903 books for « m de wolff »Edit

‎Principia Philosophiae [i.e. ""The Monadology""/""Monadologie""/""Theory of Monads""] + (Chr. Wolff:) Das Herrn Gottfrid Wilhelm von Leibnitz Lehrsätze über die Monadologie &c... [In: Actorum Eruditorum, Supplementa. Tomus VII + Acta Eruditorum anno 1721]. - [THE MONADOLOGY - A NEW PHILOSOPHY]‎

‎Leipzig, 1721. 4to. Both entire volumes (Acta Eruditorum 1721 + Supplementa VII, 1721) present, in uniform contemporary full vellum bindings with handwriting to spines. A small later label to top of spines. Old handwritten ex libris-inscription to top of both title-pages as well as a small stamp. The supplement-volume with an additional stamp to title-page, and both volumes with library label (Archiv des k.k. militär.-geograf Institutes) to pasted down front free end-paper. As usual some brownspotting. A nice set. pp. 500-514 (Supplement-vol.) + pp. 94-95. [Entire volumes: (2), 537, (39) pp. + three plates (Suppl.-vol.) + (4), 547, (42) pp. + five plates].‎

‎The highly important first Latin translation of Leibnitz' seminal ""The Monadology"" - his main philosophical work and the work that stands as the epitomization of anti-materialism - which was not published in the original French until 1814, and which only appeared in a German translation (exceedingly scarce) in 1720 and in a Latin translation, by Christian Wolff, in 1721, as it is here. Up until then, Leibnitz' key philosophical text had only circulated in manuscript form (written in 1714). - Here sold together with Wolff's anonymously written review of (the German version of the) ""Monadology"", which had great impact upon the reception of the seminal philosophical text that is the ""Monadology"".""Until the XXth century, criticism about Leibniz's ""Principles of Nature and Grace"" and ""Monadology"" has been characterised by a number of mistakes and misunderstandings, which have roots in the circumstances surrounding the genesis of these manuscripts. As a consequence, erroneous information about these texts was included in an anonymous review, published in 1721 in the ""Acta eruditorum"" of Leipzig. Research on primary sources proves that the author of this review (who was in fact the author of the latin translation of the Monadology, published immediately afterwards) was Christian Wolff, who was in possession of a copy of Leibniz's manuscript as early as 1717. Wolff's initiative of translating the Monadology can be seen as part of a cultural strategy aiming to prevent any idealistic interpretation of Leibniz's monadological thought. From this point of view, to consider the theory of pre-established harmony as based on a system of strictly dualistic metaphysics was an essential element of Wolff's philosophical strategy.""(Antonio Lamarra: Contexte génétique et première reception de la ""Monadologie"". Leibniz, Wolff et la doctrine de l'harmonie préétablie""). During his last stay in Vienna from 1712 to September 1714, Leibniz wrote two short texts, which were meant as concise expositions of his philosophy, namely the ""Principes de la Nature et de la Grace fondés en raison"" (written as a letter to Prince Eugene of Savoy) and the work we now know as the ""Monadology"" (which he had been asked to write by Nicolas Redmond, Duke of Orleons) - the latter being the work that established Leibnitz' fame as a philosopher and which has gone down in history as, not only as one of the most important philosophical texts of the 18th century, but also, arguably the most important work of immaterialism. After his death ""Principes de la Nature et de la Grace fondés en raison"" appeared in French in the Netherlands. Without having seen this publication, Christian Wolff and collaborators had assumed that it contained the French original of the ""Monadology"" as well, although this in fact remained unpublished until 1840. Thus it happened that Leibnitz' key philosophical text, which came to be known as ""The Monadology"", was printed in German and Latin ab. 120 years before it appeared in the original French. The German translation appeared in 1720 as ""Lehrsätze über die Monadologie"" and the following year the Latin translation appeared, in Acta Eruditorum, as ""Principia philosophiae"". Three manuscript versions of the text exist: the first written by Leibniz and overcharged with corrections and two further emended copies with some corrections appearing in one but not the other. ""Leibniz was one of the last ""universal men"" of the type which the Italian Renaissance had ideally postulated: philosopher, historian, mathematician, scientist, lawyer, librarian, and diplomat. In all these fields either all his actual achievements or his seminal suggestions have become part and parcel of European thought. Although trained for the law, mathematics was his favourite subject. Independently of Newton he worked out the infinitesimal calculus, introduced a number of mathematical symbols now in general use, and constructed an early calculating machine, the ancestor of our computers. Mathematical conceptions also determine his philosophy. In it, Leibniz tried to combine physics and metaphysics and to reconcile philosophy and theology. The ""essay on a Theodicy"" is the only larger philosophical work published by himself"" but his fame as a philosopher rests on his ""Theory of Monads"". The original French text of this was published for the first time in 1840"" but it had circulated in manuscript in its initial form of a letter addressed to Prince Eugene of Savoy (1714) and it was printed in German (1720) and Latin (1721) translations. Leibniz proclaimed a ""pre-established harmony"" of the universe which he explained as composed of hierarchically ordered ""monads"", i.e. the ultimate substances of mind as well as matter. This concept clearly reflects the ideal of the properly organized absolutist state of the baroque period and derives partly from the ""idées simples"" of Descartes whom Leibniz greatly admired. A generation later, Voltaire ridiculed the ""pre-established harmony"" in ""Candide"""" but modern nuclear science has vindicated Leibniz's basic ideas, albeit from different presuppositions."" (Printing and the Mind of Man, pp. 105-6). The ""Monadology"" is an extremely condense work that consists of 90 (in this Latin version, 93) numbered sections/paragraphs, which outline a metaphysics of a single substance. The Monadology ends the dualistic mind-body-problem of Descartes and offers a new solution to the question of the interaction between mind and matter, by explaining the pre-established harmony and the synchronous (not causal) relationship between the realm of final causes and that of efficient causes. Leibniz' groundbreaking work came to profoundly influence not only 18th century thought, but also much later philosophy and logic. For this we have to thank Christian Wolff, the translator of the ""Monadology"" into Latin and the first reviewer of the work. It is through Wolff and his elaboration of the development of Leibniz' speculative and metaphysical views that Leibniz becomes a recognized figure of importance, particularly in Germany from the 1720'ies onwards, where Wolff's writings were standardly studied. ""Notably, Wolff's Leibnizianism made a deep impact on Kant, in whose ""Critique of Pure Reason"" (1781) Leibniz himself came to figure as one of the main targets of Kant's anti-metaphysical programme. In particular, Kant saw Leibniz as pretending to ""a priori"" knowledge of the world as it is in itself and presented his own claim that the only knowledge we can have is of the world as it appears in our experience as sharply opposed to the Leibnizian vision. [...] today shows that his thought has survived even the extreme empiricism of the Vienna Circle in the 1930s, which would have viewed its principal doctrines as unverifiable and hence utterly meaningless. Although not in evidence in the ""Monadology"" itself, one of Leibniz' preoccupations was with the philosophy of logic and language, and the twentieth-century's concern for those topics has discovered in what he had to say about them a treasure house of good sense and wisdom which can be detached from the less appealing of his metaphysical speculations. Then, more recent writers who have been interested in the metaphysics of possibility and necessity have found inspiration in the Leibnizian image of possible worlds, and that too has helped keep his name alive for us."" (Savile, ""Leibniz and the Monadology"", pp. 6-7). ""The long span of Leibniz' intellectual life and his early involvement with philosophy made for engagement with a wide variety of philosophical traditions and issues. Early studies at home exposed him to the thought of the Scholastics"" during his university years he was something of a materialist, influenced by the atomism of Bacon and Gassendi. In his mid-20s and early 30s, becoming disenchanted with the intellectual prospects for materialist thought, he turned towards the sort of immaterialism that came to shape his mature thinking after the decade between 1675 and 1685 when he was more narrowly concerned with mathematics than philosophy. It is this anti-materialism that is epitomized in the ""Monadology"" itself...Although Leibniz produced a prodigious quantity of philosophical writing very little of it was published in his lifetime"" indeed, very little was intended for publication. For the most part..., his philosophical thoughts were prepared for individual scholars he had met, or with whom he corresponded, and were never presented as a worked-out system... it was not until the last period of his life that he found the time and the impetus to set down the whole, which he did in two condensed papers written in French during a visit to Vienna.The more popular and less taxing of these was the ""Principles of Nature and Grace Founded on Reason"", which he prepared for Prince Eugène of Savoy, and the second, which he had been asked to write by the councellor of the Duke of Orleans, Nicolas Remond, but never sent off, was the ""Principles of Philosophy"" or, as he called it ""Elucidation Concerning Monads"" ... The title by which that work is known today, ""Monadology"", was not one that Leibniz ever gave it, but was invented by the work's first editor, Henrich Kohler, who published it in a German translation under that title in 1720."" (Savile, ""Leibniz and the Monadology"", pp. 3-4). ""Gottfried Wilhelm Leibniz (1646-1716) was one of the great thinkers of the seventeenth and eighteenth centuries and is known as the last ""universal genius"". He made deep and important contributions to the fields of metaphysics, epistemology, logic, philosophy of religion, as well as mathematics, physics, geology, jurisprudence, and history. Even the eighteenth-century French atheist and materialist Denis Diderot, whose views were very often at odds with those of Leibniz, could not help being awed by his achievement, writing in his entry on Leibniz in the Encyclopedia, ""Perhaps never has a man read as much, studied as much, meditated more, and written more than Leibniz... What he has composed on the world, God, nature, and the soul is of the most sublime eloquence. If his ideas had been expressed with the flair of Plato, the philosopher of Leipzig would cede nothing to the philosopher of Athens."" (""Oeuvres complètes"", vol. 7, p. 709) Indeed, Diderot was almost moved to despair in this piece: ""When one compares the talents one has with those of a Leibniz, one is tempted to throw away one's books and go die quietly in the dark of some forgotten corner."" (""Oeuvres complètes"", vol. 7, p. 678) More than a century later, Gottlob Frege, who fortunately did not cast his books away in despair, expressed similar admiration, declaring that ""in his writings, Leibniz threw out such a profusion of seeds of ideas that in this respect he is virtually in a class of his own."" (""Boole's logical Calculus and the Concept-script"" in ""Posthumous Writings"", p. 9)."" (SEP).Ravier: 357(PMM 177b - being the Latin translation)‎

‎Grundsatze des Natur- und Volckerrechts, worin alle Verbindlichkeiten und alle Rechte aus der Natur des Menschen (...).‎

‎Halle im Magdeburgischen, Rengerische Buchhandlung, 1754. 8vo. In contemporary full vellum. Boards with a stains and scratches, but overall a very nice and clean copy. (32), 920, (50) pp. ‎

‎Rare first German translation of Wolff’s important thesis on the law of nature and law of nations. It was first published in Latin as ""Institutiones Juris Naturae et Gentium"" (1750) and the present is the first venacular-edition. ""The key concepts of Wolff’s natural law and the law of nations that derived from it were human perfection and happiness. Drawing heavily on scholastic predecessors, Wolff claimed that the principles of natural law (i.e. the duties and rights of men) could be derived from the correct definition of human nature, namely, that man ultimately seeks the realization of his natural abilities and attainment of happiness. As Jerome Schneewind has argued, ‘in his metaphysics he [Wolff] refers back to his logic to explain the order of his argument, in the ethics back to the metaphysics for his principles, and so on through the series of expositions, as he reminds us each time he expounds the later stages. The whole constitutes a modern protestant scholastic system. Wolff’s law of nations was part of this system."" (Nokkala, The Development of the Law of Nations). ""Christian Wolff (1679–1754) was a philosopher, mathematician, and scientist of the German Enlightenment. He is widely and rightly regarded as the most important and influential German philosopher between Leibniz and Kant. His scholarly output was prolific, numbering more than 50 (most multi-volume) titles, in addition to dozens of shorter essays and prefaces and nearly 500 book reviews. Through his series of textbooks, published first in German and then in Latin, Wolff made signal contributions to nearly every area of philosophical investigation of his time, including but not limited to logic, metaphysics, ethics, political philosophy, and aesthetics. Wolff is perhaps best known in his role as (co-)founder of the “Leibnizian-Wolffian philosophy”, and while Wolff himself rejected the term, the philosophical system it designates quickly gained broad, if not universal, acceptance within German universities in the first half of the eighteenth century.""(Stanford Encyclopedia of Philosophy)‎

‎La vie economique et sociale de la nation/ l'organisation sociale et politique/ premiere B‎

‎Dunod Economie 1977 in8. 1977. Broché. 242 pages. Bon Etat‎

‎Non dieu n'est pas sourd‎

‎Supplement a la vie chretienne n° 292 in8. Sans date. Broché. 80 pages. Très Bon Etat‎

‎Tout ton portrait‎

‎Pocket 2013 11x18x2cm. 2013. Poche. 432 pages. Bon état‎

‎La musique contemporaine‎

‎Nathan 1954 14x19. 1954. Broché avec sa jaquette. 352 pages. Très Bon Etat du livre jaquette frottée sur ses bords‎

‎This Boy's Life: A Memoir‎

‎Perennial 1992 13x20x2cm. 1992. Broché. 304 pages. Bon Etat intérieur propre‎

‎Avis de grand frais‎

‎Pocket 2008 10x18x3cm. 2008. Poche. 672 pages. Bon état‎

‎Les mésaventures de Minty Malone‎

‎Pocket 2001 11x18x3cm. 2001. Poche. 528 pages. Bon Etat‎

‎Le béguin- l'age d'aimer‎

‎Artheme fayard/moder theatre in8. Sans date. reliure demi-toile a coins. 126 pages. Bon Etat illustrations‎

‎Theatre IV / l'age d'aimer-le ruisseau‎

‎Flammarion 1930 in12. 1930. broché. Bon Etat‎

‎L'individualisme radical fondé sur la caracterologie‎

‎Bordas 1955 in8. 1955. Broché. 212 pages. Bon Etat‎

‎Rose à la rescousse‎

‎France loisirs 2004 in8. 2004. Broché. 532 pages. Bon Etat haut de dos couverture cornée ( voir photo )‎

‎En Inde‎

‎Le Chêne 1986 in4. 1986. Relie jacquette. 18/+71 pages. Très Bon Etat 71 photographies en noir et blanc hors texte‎

‎Enfants perturbés‎

‎Denoel / gonthier 1971 in8. 1971. Broché. 256 pages. Bon Etat‎

‎La grande aventure des mathématiques‎

‎Encyclopedie planete in8. Sans date. Reliure pleine toile sous rhodoid. 254 pages. Bon Etat‎

‎Les mesaventures de minty malone‎

‎Pocket 2001 poche. 2001. broché. 529 pages. Bon Etat‎

‎La musique contemporaine‎

‎Nathan 1958 in8. 1958. Broché jaquette. 353 pages. Bon Etat petite manque a la jacquette‎

‎Les tribulations de tiffany trott‎

‎Pocket 2004 poche. 2004. broché. 474 pages. Bon Etat intérieur propre‎

‎Histoire du languedoc‎

‎Privat 1972 in8. 1972. Cartonné jaquette. 540 pages. Très Bon Etat‎

‎Regards sur le midi médiéval‎

‎Privat 1978 in8. 1978. Reliure editeur. 539 pages. Bon Etat intérieur propre couverture légèrement frotté sur ses bords‎

‎Misérable Miranda‎

‎Pocket 2005 poche. 2005. Broché. 442 pages. envois en suivi pour la france et l'etranger Bon Etat intérieur propre pointes cornées‎

‎Philosophia rationalis sive logica, methodo scientifica pertractata et ad usum scientiarum atque vitae aptata. - [WOLFF'S IMPORTANT FIRST LATIN-LANGUAGE WORK]‎

‎Frankfurt & Leipzig, Renger, 1728. 4to. In a nice contemporary Cambridge-style mirror binding with four raised bands and richly gilt spine. Small paper-label pasted on to top of spine. Light wear to extremities. Internally with occassional heavy toning due to poor paper quality, otherwise a good copy. (16), 866, (19) pp. + 1 plate. ‎

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‎The uncommon first edition of one of Wolff’s main work in which he presented his concept of philosophy as a total science following Descartes’ belief that all science could be deduced from simple principles. In the history of logical reasoning, methodology, principles of logical inference, the classification of propositions and the structure of logical arguments it still stands as a highly important work. To reach a broader audience Wolff decided to published his works in Latin, the present being his first Latin-language publication. “Christian Wolff (1679–1754) was a philosopher, mathematician, and scientist of the German Enlightenment. He is widely and rightly regarded as the most important and influential German philosopher between Leibniz and Kant. His scholarly output was prolific, numbering more than 50 (most multi-volume) titles, in addition to dozens of shorter essays and prefaces and nearly 500 book reviews. Through his series of textbooks, published first in German and then in Latin, Wolff made signal contributions to nearly every area of philosophical investigation of his time, including but not limited to logic, metaphysics, ethics, political philosophy, and aesthetics. Wolff is perhaps best known in his role as (co-)founder of the “Leibnizian-Wolffian philosophy”, and while Wolff himself rejected the term, the philosophical system it designates quickly gained broad, if not universal, acceptance within German universities in the first half of the eighteenth century.” (Stanford Encyclopedia of Philosophy).‎

‎Blue Note Photographs Of Francis Wolff ‎

‎, Flammarion, 2014 hardcover, 287 pages,throughout b/w illustrations, 24,7 cm 33,3 cm 3,4 cm, fine. ISBN 9782080202208.‎

‎Blue Note Records-co-founded in 1939 by Alfred Lion and Francis Wolff-celebrates seventy-five years dedicated to recording the greatest musicians in jazz history. One hundred of the musicians who defined the premier jazz label are celebrated in photographs by Wolff. These photographs, taken from 1948-1969, catch the stars in action: performing onstage, in recording sessions, or cutting stylish silhouettes around town. The powerful images were used to illustrate the label's iconic album covers, and this curated selection features jazz greats Louis Armstrong, Art Blakey, Ornette Coleman, Chick Corea, John Coltrane, Wayne Shorter, Miles Davis, Thelonious Monk, Dexter Gordon, Herbie Hancock, Joe Henderson, and many more. Lion and Wolff shared a lifelong passion for music and an unwavering commitment to record quality albums by innovative musicians, even in the face of economic crises and changing musical trends. They witnessed the greatest jazz acts of all time and Wolff's photographs bring to life their most intimate and exciting performances. Each photograph is identified by subject, session or album being cut, and date; and the featured artists are indexed for easy reference. This volume-enriched with one hundred intimate and candid photographs-recounts the label's dazzling saga.‎

‎Theologia Naturalis Methodo Scientifica petractata. Pars Prior (...). 2 vols. - [ ""THE GREATEST OF ALL DOGMATIC PHILOSOPHERS"" (KANT)]‎

‎Frankfurt & Leipzig, Rengeriana, 1739 & 1741. 4to. Uniformly bound in two contemporary full calf bindings with four raised bands and richly gilt spines. Small paper-label pasted on to top of spine. Board with a few dots and marks. Internally fine and clean, a nice set. Printed on good paper. (22), 1084, (34) pp. (20), 736, (20).‎

‎Later improved edition of Wolff's large and most important work on ""natural theology"". The work is the culmination to his treatment of ‘special metaphysics.’ Defined as ""the science of those things that are possible through God,"" natural theology represents the end of metaphysical inquiry insofar as metaphysics is concerned with the realm of all possible objects.According to Kant, in the (Preface) to the Critique of Pure Reason (2nd ed), Wolff is ""the greatest of all dogmatic philosophers."" Wolff's ""strict method"" in science, Kant explains, is predicated on ""the regular ascertainment of principles, the clear determination of concepts, the attempt at strictness in proofs, and the prevention of audacious leaps in inferences"".Wolff's A POSTERIORI PROOF for God's existence (the primary topic of discussion of Volume 1) is as follows:The human soul exists or we exist. Since nothing is without a sufficient reason why it is rather than is not, a sufficient reason must be given why our soul exists, or why we exist. Now this reason is contained in ourselves or in some other being diverse from us. But if you maintain that we have the reason of our existence in a being which, in turn, has the reason of its existence in another, you will not arrive at the sufficient reason unless you come to a halt at some being which does have the sufficient reason of its own existence in itself. Therefore, either we ourselves are the necessary being, or there is given a necessary being other and diverse from us. Consequently, a necessary being exists (24, Natural Theology vol. 1).Wolff's A PRIORI PROOF for God's existence (the primary topic of discussion of Volume 2) is as follows:God contains all compossible realities in the absolutely highest degree. But He is possible. Wherefore, since the possible can exist, existence can belong to it. Consequently, since existence is a reality, and since realities are compossible which can belong to a being, existence is in the class of compossible realities. Moreover, necessary existence is the absolutely highest degree. Therefore, necessary existence belongs to God or, what is the same, God necessarily exists (21, Natural Theology vol. 2).‎