J.L. Vives: De officio mariti


Book Description

This treatise is a sequel to Vives’ On the Education of the Christian Woman, published in Brill’s series, Selected Works of J.L. Vives. It studies the institution of marriage from a male vantage point, with interesting observations on female psychology, anticipating his later work, De anima. Vives insists more here on the weakness and instability of the woman than in the previous treatise, relying on the biological tenets of Aristotle and Galen. Much attention is given to the choice of a wife and to the husband’s role as tutor of his spouse and disciplinarian. The marriage debt is regarded as a necessary evil, as in St. Paul, while the spirituality of the union is exalted. The book was often printed together with the De institutione feminae Christianae and even considered as a fourth book of that work.




De Officio Mariti


Book Description

First critical text and translation into English of an important text in Renaissance Woman's Studies, Renaissance views of marriage, and an example of Renaissance Latin prose style.







A Companion to Juan Luis Vives


Book Description

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.




J.L. Vives: De Institutione Feminae Christianae, Liber Secundus & Liber Tertius


Book Description

This is a critical edition of Books II and III of Juan Luis Vives, De Institutione Feminae Christianae, with facing English translation, full critical apparatus and pertinent commentary. It is the most-important treatise of the Renaissance on the education of women, with far-reaching influence through the centuries.




J.L. Vives: De veritate fidei Christianae, Book IV


Book Description

A literary dialogue between a Christian and a Muslim, maintaining the superiority of Christianity: this volume presents a critical Latin text and the first ever English translation, annotated, of this important but hitherto largely overlooked document among sources in Christian – Muslim relations. Some of Vives’s criticisms of Muhammad and Islam are based on scripture or reason; many others rely on lampoon of Arab or Islamic folk tales. Still, he censures Muslim followers only narrowly, far less for moral failings or hatred of Christians than for gullibility in accepting Islam. Book Four provides valuable evidence of the reach and the limits of Vives’s humanistic tolerance as applied to religious conflict.




Humanistica Lovaniensia


Book Description

Volume 47




De Institutione Feminae Christianae


Book Description

Vives' tract on the eduction of women, De Institutione Feminae Christianae (1524, revised 1538) became a model for conduct books in various Protestant traditions and as such has always been of interest to historians of education. However, the treatise also made a very important contribution to the querelle des femmes of its time and has consequently generated much interest among modern historians of women and gender. It consists of 3 books, one for each stage of woman's life - maidenhood, marriage and widowhood. The only English translation of the text on offer till now was the inaccurate and free version of Richard Hyrde (a friend of Thomas More), published early in the 10th century by Foster Watson, but now unavailable. This edition offers a new Latin text with a double apparatus and a facing-page English translation with notes, with an introduction to the edition and the text. Volume I (1996) contains Book I, volume 2 covers Books II-III.




Catalogue


Book Description




Juan Luis Vives


Book Description

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.