nicholas cusanus (12 Ergebnisse)

Zustand: Very Good. Pages intact with possible writing/highlighting. Binding strong with minor wear. Dust jackets/supplements may not be included. Stock photo provided. Product includes identifying sticker. Better World Books: Buy Books. Do Good.

Paperback. New book. Previously published by Yale University Press, 1954. This item is at our location in Eugene, Oregon. 202 pp.

Zustand: New. In.

Zustand: New. In.

Paperback. Zustand: Brand New. 202 pages. 8.30x5.50x0.40 inches. In Stock.

Zustand: New. In.

Zustand: New. In.

Zustand: New. In.

Paperback. Zustand: Fine. Not Stated (illustrator). A very scarce translated reprint of Idiota de mente by the learned philosopher and theologian Nicholas of Cusa. A very scarce work in the publisher's original pictorial paper wraps. Ink inscription to the half title page. Nicholas of Cusa (1401-1464), also known as Nicolaus Cusanus, was a famous German cardinal, philosopher, theologian, mathematician, and astronomer. His most notable work is De Docta Ignorantia, in which he maintains that humankind cannot fully comprehend the divine, but may achieve "learned ignorance". This work contains extracts from his Idiota de mente (The Idiot, or The Layman on Mind), concerning wisdom, in four books. This work was reprinted from the 1650 edition, and is now very scarce. In the publisher's original pictorial paper wraps. Externally, in excellent condition. Internally, firmly bound. Pages are very bright and clean. Fine. book.

Z. ophth. Optik, 5/2. - Berlin, Verlag von Julius Springer,17. März 1917, 8°, IV, pp.33-64, orig. Broschur. Erstdruck! "Zerstreuende Brillengläser für Kurzsichtige gab es zunächst nicht. Das ist eigentlich kaum zu verstehen, wenn wir hören, daß diese Fehlsichtigkeit zu allen Zeiten unter den Kulturvölkern nicht nur bekannt, sondern auch sehr verbreitet gewesen ist. Bereits zur Zeit des ARISTOTELES (384-322 v.Chr.) gab es sehr viele Kurzsichtige - er beschäftigte sich mit der Frage, warum die Kurzsichtigen blinzeln und kleine Handschrift schreiben. Im ersten Jahrhundert n.Chr. lesen wir bei Plinius, daß die einen weitentfernte Dinge sehen, die anderen erst, wenn sie nahe an das Auge gebracht werden. Und der berühmte Arzt CLAUDIUS GALEN (129-199) stellte eine Theorie der Myopie auf. Bei den Römern war die Kurzsichtigkeit sehr bekannt und hat sogar schon im römischen Rechtsleben eine Rolle gespielt, indem ein Gesetz für kurzsichtige Sklaven geschaffen wurde. Erwähnt sei noch, daß wir im 16.Jahrhundert Bestimmungen finden, die den Zweikampf für Kurzsichtige regeln; in ihnen wird viel geklagt über die Vielzahl der Myopen in Italien usw. Die Beschäftigung der Theorie und Praxis mit der Brillenoptik war also zunächst derart dürftig, daß man das wirklich kaum verstehen kann. Es wird allerdings immer wieder davon berichtet, daß schon um die Mitte des 15. Jahrhunderts Zerstreuungsgläser in einer philosophischen Schrift des NIKOLAUS VON CUSA oder Cusanus (1401 -1464) erwähnt sein soll. In dieser Schrift mit dem eigentümlichen Titel «De Beryllo» sagt der "Verfasser: «Der Beryll ist ein heller, weißer, durchsichtiger Stein, dem sowohl eine konkave als eine konvexe Gestalt beigelegt wird, und wer durch ihn hindurchsieht, erkennt vorher Unsichtbares. »Das ist hierzu alles. Unsere Vermutung, nun bei Cusanus aufgrund des vielversprechenden Titels mehr über den uns interessierenden Gegenstand zu erfahren, wird leider enttäuscht, denn zu optisch-physikalischen Betrachtungen kommt der Kardinal in dieser Schrift nicht mehr. «Wird dem geistigen Auge«, so fährt er fort, «ein geistiger Beryll vorgesetzt, so erkennt man den unsichtbaren Ursprung aller Dinge . »Nun folgen mathematisch-philosophische Betrachtungen, die hier weniger interessieren. Einen Nachweis für zerstreuende Brillengläser kann man jedenfalls darin wohl kaum erblicken. Wann die ersten zerstreuenden, also konkav geschliffenen Brillengläser zum Ausgleich der Kurzsichtigkeit Anwendung fanden, wissen wir nicht. Wohl ist uns bekannt, daß man im Mittelalter Helme für Kurzsichtige anfertigte, sogenannte Kesselhauben, wie sie sich noch heute im Rüstungssaal auf der Wartburg und im Kunsthistorischen Museum in Wien befinden. Diese Helme haben in der Augenhöhe einen horizontalen Spalt, wodurch gewissermaßen das Zusammenkneifen der Lider, die Verengung der Lidspalte beim «Zwinkern » ersetzt wurde. Beim Zweikampf durften die Helme nicht verwendet werden, im Kriege waren sie jedoch gebräuchlich. Mit Brillengläsern für Kurzsichtige waren jedoch keine dieser Helme ausgerüstet." E.-H.Schmitz, Geschichte der Brille I, 1995, pp. 156.

First edition in English; 12mo (15 x 8 cm); woodcut initials and headpieces, printed black rules, a little tightly bound in places, text continuous despite erratic pagination, a little toned; contemporary sheepskin binding, spine ruled in gilt in 6 compartments later contrasting black morocco lettering-piece, joints neatly restored, endpapers renewed, very good; [2], 118, 117-209, 230-231, [1]pp. The first edition in English of this scarce collection of philosophical dialogues by the German humanist and Cardinal, Nicholas of Cusa (1401-1464), also known as Cusanus and by his German name Khrypffs or Krebs, who was among the great church leaders and thinkers of the fifteenth century. The Idiota de Mente was completed at Fabriano, then part of the Papal States, in December 1450. It consists of a series of four dialogues on the themes of wisdom (de sapiente), the mind (de mente), and the philosophy of nature (de staticis experimentis), which are set in Rome during the year of the jubilee (presumably that of 1450). The dialogues take place between an 'Orator', representing current humanist learning, a 'Philosopher' who takes the scholastic position, and an 'Idiot', or layman, usually identified with Nicholas himself, who functions as an embodiment of the docta ignorantia â" that is the theory of learned ignorance developed in Christian mystical circles, which posits that the act of recognising our inability to acquire actual knowledge is a form of wisdom in and of itself. His philosophical doctrine was taken up and developed more than a hundred years later by Giordano Bruno who called him 'the divine Cusanus'. Over the course of the first three books, Cusa shows the deficiencies in both humanist and scholastic reasoning and their claims to have acquired true wisdom. The fourth book, 'On Static Experiments', is important in the history of science, and on the strengths of which Sir William Osler characterised Cusa as 'one of the pioneers in modern mathematical physics' whose 'studies on measurement and specific gravity are of the first importance'. Before Galileo [Cusa] suggests timing the fall of bodies dropped from towers of equal height and takes the resistance offered by the air into account. And Osler noted that 'he recorded the famous experiment, antedating Hales two hundred years, of weighing earth and seeds, then the resulting plants, their ashes and the earth in which they had grown' (Thorndike). A scarce work, and apparently the only edition to be printed of this translation, and indeed of any English edition of this work, until the twentieth century. ESTC R202666; Wing K394; Thorndike IV, pp386-392; Waller 20039a.

Woodcut borders and printer's device to title, large and small woodcut initials throughout, lightly rubricated. [2], 76 ff. Collation AA10, BB-GG8, HH-II6,KK8. 1 vols. Small folio. Theological work by Nicolas de Cusa or Nicholas Cusanus (1401-1464), an early advocate for church reform (and thus a forerunner of the sixteenth-century reformers). Similarly, his philosophical inquiries broke with scholasticism and were praised by Giordano Bruno, who called him "divus Cusanus"; and through Bruno had an influence on Spinoza and Leibniz. "Cusanus indulged in many theologico-physical speculations concerning the form of the universe and the possibility of its infinity" (PMM). A three-volume Opera was printed the same in Paris at the same press, from a different setting of type, per Adams C3130; BP16 seems to group the two printings indistinguishably, but BnF RES-Z-280 (3) has foliation identical to this copy. Two vellum leaves are preserved at front: the first (backed with paper) simply listing the title in ink in an early hand, with a old pencil bookseller's note referring to Spencer catalogue, priced £10/0/0; the second has a Marian monastic ownership note concluding: Servanti benedictio tollenti maledictio At the back is a leaf from the 1498 Missale Coloniense, in two columns, fully rubricated with a nice stylized initial, with blue and red fish fin and scales for the E in Ego autem sicut oliva. The Missale was printed by Hermann Bungart in Cologne (GW M24324) and copies are held in 18 locations, many of which are defective or fragmentary; the leaf has repairs at outer margins and the verso is is a bit paste soiled. PMM 45 (for the 3-volume edition printed in Paris in the same year; Renouard, 2:356-357; Adams C3132 (Cambridge/Emmanuel). OCLC 69401011(Leiden); BP16 102579 Old dark leather boards tooled in blind. Heavily worn. Two vellum flyleaves preserved at front, with an early ownership note in ink. Library reback with buckram spine. Bookplates, ink and blind stamps of General Theological Seminary. Bound at back is a rubricated leaf CI from a 1498 Missale Coloniense formerly used as binding waste Woodcut borders and printer's device to title, large and small woodcut initials throughout, lightly rubricated. [2], 76 ff. Collation AA10, BB-GG8, HH-II6,KK8. 1 vols. Small folio.