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Subsequent chapters discuss Vives's ideas on the soul, especially his analysis of the emotions, his contribution to rhetoric and dialectic and a posthumous defense of the Christian religion in dialogue form."--BOOK JACKET.
Sixteenth-century humanist Juan Luis Vives sought to find ways to alleviate the sufferings of the poor of Bruges, dealing with problems and presenting solutions that sound remarkably familiar to twentieth-century urban ears.
By looking at rhetoric and politics, this book offers a novel account of Juan Luis Vives’ intellectual oeuvre. It argues that Vives adjusted rhetorical theory to a monarchical context in which direct speech was not a possibility, demonstrated how Erasmian languages of ethical self-government and political peace were actualised rhetorically and critically in a princely environment, and finally, rethought the cognitive and emotional foundations of humanist rhetoric in his late and famous De anima et vita (1538). Ultimately, towards the end of his life, Vives epitomised a distinctively cognitive view of politics; he maintained that political concord was not a direct outcome of institutional or legal reform or of the spiritual transformation of the Christian world (an optimistic Erasmian interpretation) but that concord could only be upheld once the dynamics of emotions that motivated political action were understood and controlled through responsible rhetoric that respected decorum and civility.
"From meetings and conversation with men, love affairs arise. In the midst of pleasures, banquets, dances, laughter, and self-indulgence, Venus and her son Cupid reign supreme. . . . Poor young girl, if you emerge from these encounters a captive prey! How much better it would have been to remain at home or to have broken a leg of the body rather than of the mind!" So wrote the sixteenth-century Spanish humanist Juan Luis Vives in a famous work dedicated to Henry VIII's daughter, Princess Mary, but intended for a wider audience interested in the education of women. Praised by Erasmus and Thomas More, Vives advocated education for all women, regardless of social class and ability. From childhood through adolescence to marriage and widowhood, this manual offers practical advice as well as philosophical meditation and was recognized soon after publication in 1524 as the most authoritative pronouncement on the universal education of women. Arguing that women were intellectually equal if not superior to men, Vives stressed intellectual companionship in marriage over procreation, and moved beyond the private sphere to show how women's progress was essential for the good of society and state.
Humanism has constantly proclaimed the belief that the only way to improve man's life on earth is to make man himself wiser and better. Unfortunately, the voice of the humanists has always been challenged by the loud and cheap promises of scientists, by the inflammatory tirades of politicians, and by the apocalyptic visions of false prophets. Material greed, nonsensical chauvinism, racial prejudice, and religious antagonism have progressively defiled the inner beauty of man. Today's bankruptcy of man's dignity in the midst of an unparalleled material abundance calls for an urgent revival of humanistic ideals and values. This book was planned from its very start as a modest step in that direction. It is not my intention, however, to attempt, once again, a global interpretation of Humanism in general, or of Renaissance Humanism in particular. I have been dissuaded from such a purpose by the failure of contemporary scholars to agree on such basic issues as whether the Renaissance was a total break with or a continuation of medieval culture, whether it was basically a Christian or a pagan movement, whether it was the effect or the cause of the classical revival. Instead, then, of discussing the significance of sixteenth century humanism, this book concentrates upon the life and the thought of a single humanist.
This is a critical, annotated, bilingual edition, with introduction, notes, and indices, of the first two of Vives' five dramatic speeches on the theme of the abdication of the late Roman Republican dictator Lucius Cornelius Sulla. These speeches belong among Vives' experiments, in the years 1514-1523, with various imaginative genres, in which he was trying techniques of personal involvement of both himself and the reader in exploration of pressing issues, whether political, ethical, or esthetic. The fundamental theme is the danger of ruling by fear. Sulla's two friends, Fundanus and Fonteius, counsel respectively against and for Sulla's retirement when Rome is full of vengeful survivors of his savage proscriptions.
This book presents new translations of the earliest known studies in Social Policy. Juan-Luis Vives's De Subventione Pauperum (On the Relief of the Poor) is an academic report on the organisation of social welfare, prepared for the senate of Bruges and published in 1526. Forma Subventionis Pauperum (The government of poor relief), published in 1531, is an anonymous evaluation report. It reviews the system of poor relief in the city of Ypres, five years after the policy was introduced. These reports lay out methods and approaches for the delivery of social services within their cities. Unemployed people should be found work or helped to start a business. People with disabilities or mental illness should be treated seriously and recognised for what they can do. Migrants should be helped, even if it is not possible to assist everyone. Special efforts should be made to help people who are reluctant or too proud to claim. Services have to be properly organised, records have to be kept and the use of funds has to be publicly accountable and subject to audit. The sophistication of the arguments developed in these studies will surprise many readers. They deserve to be read by everyone with an interest in social policy or public administration.
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