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Magnum Ingenium (Great Wisdom) explores the biblical definition of wisdom and wise leadership. It explains why it is important that our governments and the Christian church pursue wise policies and offers an explanation as to why our governments and the church have abandoned wise policies in favor of foolish policies. Magnum Ingenium also studies the differences in personality traits between men and women as they pertain to wisdom and foolishness and explains why men have a greater propensity for wise leadership than women do. It describes how our current and past foolish policies are caused by a hyperfeminine condition of the citizenry, governments, and the church. Magnum Ingenium offers an explanation of how we came to be in this current hyperfeminine condition and why it is leading to the collapse of Western civilization and destroying the church. It also explains why Christian men are to blame for this hyperfeminine condition and why only Christian men can lead us out of this condition and back to wisdom to save the church and Western civilization.
The Theatre of Justice contains 17 chapters that offer a holistic view of performance in Greek and Roman oratorical and political contexts. This holistic view consists of the examination of two areas of techniques. The first one relates to the delivery of speeches and texts: gesticulation, facial expressions and vocal communication. The second area includes a wide diversity of techniques that aim at forging a rapport between the speaker and the audience, such as emotions, language and style, vivid imagery and the depiction of characters. In this way the volume develops a better understanding of the objectives of public speaking, the mechanisms of persuasion, and the extent to which performance determined the outcome of judicial and political contests.
Victor Brombert reassesses in a modern perspective the power and originality of Hugo's work, and provides a new interpretation of Hugo's narrative art as well as a synthesis of his poetic and moral vision. The twenty-eight drawings by Hugo reproduced in this book are further testimony to the visionary nature of Hugo's imagination.
While Kierkegaard's use of the Greek authors, particularly Plato and Aristotle, has attracted considerable attention over the years, his use of the Roman authors has, by contrast, remained sadly neglected. This neglect is somewhat surprising given the fact that Kierkegaard was extremely well read in Latin from his early youth when he attended the Borgerdyd School in Copenhagen. Kierkegaard's interest in the Roman authors is perhaps best evidenced by his book collection. In his private library he had a long list of Latin titles and Danish translations of the standard Roman authors in any number of different genres. His extensive and frequent use of writers such as Cicero, Horace, Terence, Seneca, Suetonius and Ovid clearly warrants placing them in the select group of his major sources. The chapters in this volume demonstrate that Kierkegaard made use of the Roman sources in a number of different ways. His readings from the Borgerdyd school seem to have stuck with him as an adult. He constantly refers to Roman authors, such as Livy, Nepos, and Suetonius for colourful stories and anecdotes. In addition, he avails himself of pregnant sayings or formulations from the Roman authors, when appropriate. But his use of these authors is not merely as a rhetorical source. He is also profoundly interested in the Roman philosophy of Cicero, Seneca and Marcus Aurelius. Similarly, just as he is fascinated by Tacitus' portrayal of the early Christians, so also he is amused by the humour of Terence and Apuleius. In short, the Roman authors serve to enrich any number of different aspects of Kierkegaard's authorship with respect to both content and form.
The author's aim of providing an understanding of the development, content and presentation of two aspects of Descartes' philosophy of the human soul - immortality and body-soul union - has been achieved and executed with rigour, scholarship and philosophical acuity. Fowler combines close textual analysis with a consideration of the philosophical arguments and the theological background against which these arguments were developed. This contextual approach enables him to provide new insights into the nature of Descartes' philosophy, and indeed of early modern philosophy more generally. Despite the massive scholarly documentation, this finely structured and clearly written study is eminently readable. The work is a significant contribution to the world of Cartesian scholarship which professors and graduate students of Descartes, as well as the world's libraries, must have.
This is the first new critical edition of this text since 1908, and the first to appear in the Oxford Classical Texts series. The edition is informed by a comprehensive analysis of the entire tradition of Lucullus and Academicus Primus, and by a thorough rethinking of the text documented in the accompanying commentary volume. Lucullus and Academicus Primus are a key body of evidence for the development of Academic scepticism, one of the two varieties of scepticism in antiquity. The texts also shed light on the re-emergence of dogmatic Platonic philosophy in the first century BC.
Reproduction of the original: Academica by Cicero