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This volume presents a critical edition of the final parts of Bate's Speculum. In these parts, which constitute the culmination of his Platonic-Aristotelian encyclopedia, Bate outlines a 'holistic' world-picture. Parts XX to XXII are devoted to the main topics of scholastic cosmology (the eternity of the world, the union of the heavenly bodies and their separate movers, the number and harmony of the spheres). Some original passages are of special interest for the history of medieval science: particularly Bate's theory of magnetism, his comments on observational errors, and his examination of diverse astronomical models. In Part XXIII, Bate concentrates on the metaphysical subject that stimulates his inquisitive mind to the extreme, that is, on the divine forms which move the spheres, and ultimately on 'the God of all gods'. In appendix a story about the apparition of a spirit has been added. The Introduction comprises three sections: a summary of Bate's argument, an analysis of the chapter on magnetism, and a discussion of literary aspects of the Speculum.

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Book is in Used-VeryGood condition. Pages and cover are clean and intact. Used items may not include supplementary materials such as CDs or access codes. May show signs of minor shelf wear and contain very limited notes and highlighting. 1.25

Speculum of the Other Woman by Luce Irigaray is incontestably one of the most important works in feminist theory to have been published in this generation. For the profession of psychoanalysis, Irigaray believes, female sexuality has remained a "dark continent," unfathomable and unapproachable; its nature can only be misunderstood by those who continue to regard women in masculine terms. In the first section of the book, "The Blind Spot of an Old Dream of Symmetry," Irigaray rereads Freud's essay "Femininity," and his other writings on women, bringing to the fore the masculine ideology implicit in psychoanalytic theory and in Western discourse in general: woman is defined as a disadvantaged man, a male construct with no status of her own. In the last section, "Plato's Hystera," Irigaray reinterprets Plato's myth of the cave, of the womb, in an attempt to discover the origins of that ideology, to ascertain precisely the way in which metaphors were fathered that henceforth became vehicles of meaning, to trace how woman came to be excluded from the production of discourse. Between these two sections is "Speculum"―ten meditative, widely ranging, and freely associational essays, each concerned with an aspect of the history of Western philosophy in its relation to woman, in which Irigaray explores woman's essential difference from man.

This volume presents a critical edition of the final parts of Bate's Speculum. In these parts, which constitute the culmination of his Platonic-Aristotelian encyclopedia, Bate outlines a 'holistic' world-picture. Parts XX to XXII are devoted to the main topics of scholastic cosmology (the eternity of the world, the union of the heavenly bodies and their separate movers, the number and harmony of the spheres). Some original passages are of special interest for the history of medieval science: particularly Bate's theory of magnetism, his comments on observational errors, and his examination of diverse astronomical models. In Part XXIII, Bate concentrates on the metaphysical subject that stimulates his inquisitive mind to the extreme, that is, on the divine forms which move the spheres, and ultimately on 'the God of all gods'. In appendix a story about the apparition of a spirit has been added. The Introduction comprises three sections: a summary of Bate's argument, an analysis of the chapter on magnetism, and a discussion of literary aspects of the Speculum.

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A comprehensive treatment of visionary experience in some of the main texts of Jewish mysticism, this book reveals the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages. Using phenomenological and critical historical tools, Wolfson examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the tenth to the twelfth centuries, and twelfth- and thirteenth-century kabbalistic literature. His work demonstrates that the sense of sight assumes an epistemic priority in these writings, reflecting and building upon those scriptural passages that affirm the visual nature of revelatory experience. Moreover, the author reveals an androcentric eroticism in the scopic mentality of Jewish mystics, which placed the externalized and representable form, the phallus, at the center of the visual encounter. In the visionary experience, as Wolfson describes it, imagination serves a primary function, transmuting sensory data and rational concepts into symbols of those things beyond sense and reason. In this view, the experience of a vision is inseparable from the process of interpretation. Fundamentally challenging the conventional distinction between experience and exegesis, revelation and interpretation, Wolfson argues that for the mystics themselves, the study of texts occasioned a visual experience of the divine located in the imagination of the mystical interpreter. Thus he shows how Jewish mystics preserved the invisible transcendence of God without doing away with the visual dimension of belief.

A comprehensive treatment of visionary experience in some of the main texts of Jewish mysticism, this book reveals the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages. Using phenomenological and critical historical tools, Wolfson examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the tenth to the twelfth centuries, and twelfth- and thirteenth-century kabbalistic literature. His work demonstrates that the sense of sight assumes an epistemic priority in these writings, reflecting and building upon those scriptural passages that affirm the visual nature of revelatory experience. Moreover, the author reveals an androcentric eroticism in the scopic mentality of Jewish mystics, which placed the externalized and representable form, the phallus, at the center of the visual encounter. In the visionary experience, as Wolfson describes it, imagination serves a primary function, transmuting sensory data and rational concepts into symbols of those things beyond sense and reason. In this view, the experience of a vision is inseparable from the process of interpretation. Fundamentally challenging the conventional distinction between experience and exegesis, revelation and interpretation, Wolfson argues that for the mystics themselves, the study of texts occasioned a visual experience of the divine located in the imagination of the mystical interpreter. Thus he shows how Jewish mystics preserved the invisible transcendence of God without doing away with the visual dimension of belief.

A comprehensive treatment of visionary experience in some of the main texts of Jewish mysticism, this book reveals the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages. Using phenomenological and critical historical tools, Wolfson examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the tenth to the twelfth centuries, and twelfth- and thirteenth-century kabbalistic literature. His work demonstrates that the sense of sight assumes an epistemic priority in these writings, reflecting and building upon those scriptural passages that affirm the visual nature of revelatory experience. Moreover, the author reveals an androcentric eroticism in the scopic mentality of Jewish mystics, which placed the externalized and representable form, the phallus, at the center of the visual encounter. In the visionary experience, as Wolfson describes it, imagination serves a primary function, transmuting sensory data and rational concepts into symbols of those things beyond sense and reason. In this view, the experience of a vision is inseparable from the process of interpretation. Fundamentally challenging the conventional distinction between experience and exegesis, revelation and interpretation, Wolfson argues that for the mystics themselves, the study of texts occasioned a visual experience of the divine located in the imagination of the mystical interpreter. Thus he shows how Jewish mystics preserved the invisible transcendence of God without doing away with the visual dimension of belief.

A comprehensive treatment of visionary experience in some of the main texts of Jewish mysticism, this book reveals the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages. Using phenomenological and critical historical tools, Wolfson examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the tenth to the twelfth centuries, and twelfth- and thirteenth-century kabbalistic literature. His work demonstrates that the sense of sight assumes an epistemic priority in these writings, reflecting and building upon those scriptural passages that affirm the visual nature of revelatory experience. Moreover, the author reveals an androcentric eroticism in the scopic mentality of Jewish mystics, which placed the externalized and representable form, the phallus, at the center of the visual encounter. In the visionary experience, as Wolfson describes it, imagination serves a primary function, transmuting sensory data and rational concepts into symbols of those things beyond sense and reason. In this view, the experience of a vision is inseparable from the process of interpretation. Fundamentally challenging the conventional distinction between experience and exegesis, revelation and interpretation, Wolfson argues that for the mystics themselves, the study of texts occasioned a visual experience of the divine located in the imagination of the mystical interpreter. Thus he shows how Jewish mystics preserved the invisible transcendence of God without doing away with the visual dimension of belief.

Ranulph Higden, O.S.B. (ca. 1285-1364), well-known author of the Polychronicon, also penned several pastorally oriented treatises, namely, an Ars componendi sermons, a lengthy series of Distinctiones, an Ars Kalendarii , and a comprehensive manual of instruction called Speculum Curatorum. Last revised about 1350, the Speculum handles almost every aspect of Christian doctrine in three substantial books: the first treats the commandments; the second, the deadly sins; the third, the sacraments. This edition and translation of Higden's volume on the Decalogue shows how each comandment functions as an umbrella covering various expected and unexpected subjects. Because of the former, it is a serious explication of moral theology and canon law; because of the latter, it is a treasure trove of myth, folklore, vignettes detailing aspects of fourteenth-century life, and avuncular advice. Its definitions of intangibles - like faith, fear, and flattery - are balanced by evaluations of war, robbery, and tithing, and given zest by discussions about the degrees of superstition, the tricks of demons, and the deceitfulness of dreams. Ultimately, all provide insights into the knowledge base, the legitimate and unfounded concerns, and the sincere beliefs of later medieval England.

Ranulph Higden, O.S.B. (ca. 1285-1364), well-known author of the Polychronicon, also penned several pastorally oriented treatises, namely, an Ars componendi sermons, a lengthy series of Distinctiones, an Ars Kalendarii , and a comprehensive manual of instruction called Speculum Curatorum. Last revised about 1350, the Speculum handles almost every aspect of Christian doctrine in three substantial books: the first treats the commandments; the second, the deadly sins; the third, the sacraments. This edition and translation of Higden's volume on the Decalogue shows how each comandment functions as an umbrella covering various expected and unexpected subjects. Because of the former, it is a serious explication of moral theology and canon law; because of the latter, it is a treasure trove of myth, folklore, vignettes detailing aspects of fourteenth-century life, and avuncular advice. Its definitions of intangibles - like faith, fear, and flattery - are balanced by evaluations of war, robbery, and tithing, and given zest by discussions about the degrees of superstition, the tricks of demons, and the deceitfulness of dreams. Ultimately, all provide insights into the knowledge base, the legitimate and unfounded concerns, and the sincere beliefs of later medieval England.

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This is the first full-length critical study of William of Nassington and his 16'396-line poem in rhymed couplets, the Speculum Vitae. Nassington is identified in a family of prominent ecclesiastics from medieval York. This study establishes Nassington as the poet of the Speculum Vitae and the Tractatus de Trinitate et Unitate, and it resolves critical errors initiated by Warton and Horstmann regarding Nassington's identity, canon, and sources. Circulation of nearly forty extant manuscripts of the Speculum Vitae confirm its popularity as a compendium of orthodox doctrine and as a guide to mystical prayer. An edition of Ms. Royal C. viii, prepared by John Smeltz, established a text which is described in this study and used to illustrate Nassington's theology. Nassington draws from the patristic sources and follows literary traditions of the summa, speculum and Pater Noster. The Speculum Vitae is schematized as a pentad of seven petitions of the Pater Noster, gifts of the Holy Spirit, Vices, Virtues, and Beatitudes. Three expositions of the Pater Noster petitions correspond to the stages of purgation, illumination, and mystical union. However, Nassington's emphasis is on mystical prayer, which he describes from his authority and experience. Nassington's work is a speculum of fourteenth-century religious England.

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Text: French (translation) Introduction: English Original Language: Latin

A Mirror of Whitening Light Speculum Luminis Dealbensis Publisher: Boosey & Hawkes Category: Band/Orchestra/Ensemble Series: Boosey & Ha...

A translation of all existing documents from the cenobitic monasteries of Pachomius (292-346). '...a major contribution to patristic scholarship on the highest level of scientific accuracy' -Speculum. '...it is unlikely that these fascinating and unparalleled volumes will be superseded...'-The Catholic Historical Review. 'This series is recommended to anyone interested in early history and spirit of cenobitism and religious life' -Spiritual Life. '...they deserve a place on the bookshelf of every scholar interested in the patristic period' -Patristics.