WALEY, Arthur:
The Way and Its Power. A Study of the Tao Te Ching and Its Place in Chinese Thought - hardcover
2004, ISBN: 8ecceaf6076729d275404731c19e522f
London: Oxford University Press, 1961. Presumed First U.K. Edition, First printing. Hardcover. Good/Good. ix, [5], 486, [2] pages. Ex-library with the usual library markings. DJ has wea… More...
London: Oxford University Press, 1961. Presumed First U.K. Edition, First printing. Hardcover. Good/Good. ix, [5], 486, [2] pages. Ex-library with the usual library markings. DJ has wear, soiling and is in a plastic sleeve. This is volume 39 of the Russian Research Center Studies. The contents include: Introduction; Family and Childhood; Schiller and Ogarev; University and "Circle"; Schelling and Idealism; Saint-Simon and Socialism; Arrest and Exile; Love and Religion; The Quest for Reality; Realism in Philosophy: Hegel; Realism in Love: George Sand; The Slavophiles and Nationalism; Socialist and Liberal Westerners; The Crucial Year--1847; The Revolution of 1848; Russian Socialism; and The Gentry Revolutionary; Includes Bibliography, Notes, and Index. Martin Edward Malia (March 14, 1924 - November 19, 2004) was a historian specializing in Russian history. He taught at the University of California at Berkeley from 1958 to 1991. Malia's best known work is The Soviet Tragedy. In it he challenges the traditional Leftist interpretation of communism as a fundamentally sound project, that admittedly went wrong during Stalin's regime, but in later years succeeded in creating a credible alternative to capitalism. Malia posits that the integral socialism proclaimed by Lenin was basically flawed, precisely because it destructed capitalism integrally. The untrammeled socialist project brought about not only the destruction of economic freedom but of almost any freedom. In the Berkeley obituary, Riasanovsky says of Malia that he was an "outstanding ... occupying a leading position in the ... international discussion of the collapse of the Soviet Union and what that collapse means ... and for the future." Alexander Herzen and the Birth of Russian Socialism is not a biography of the Westernizer and Russian patriot but a meditation on the Russian intelligentsia as a historical class formed not by material conditions but by ideas. It remains one of the most illuminating books about the tsarist era. Martin Malia's tasks in his 1961 work are threefold: to understand why socialist thought emerged in Imperial Russia in the middle of the nineteenth century, prior to the economic conditions employed by Marxism that were supposed to produce a socialist movement; to "explain the extraordinary impact of post-Kantian romantic idealism in Russia;" and to explain the contemporaneous emergence of "ideological nationalism" (p. vii). His method is to examine "the 'social psychology' of ideas. . .how ideological patterns emerge from, or express in transposed form, the social, political, and historical pressures of a given period" (p. vii). He places ideas in a psychological context, a critical act which provides much of the enduring power of this work as well as proving the source for much of the controversy it raised. While focusing on Herzen, Malia paints a psychological portrait of Herzen's entire generation of the intelligentsia. He is cognizant of the splits between them--prominently the dispute between the Slavophile and Westernizer camps--but he rightly emphasizes their essential unity. Both react to alienation: the Slavophiles' anti-modern ideology arises from the same debates and same bases as Herzen's socialist orientation. Alexander Ivanovich Herzen (6 April [O.S. 25 March] 1812 - 21 January [O.S. 9 January] 1870) was a Russian writer and thinker known as the "father of Russian socialism" and one of the main fathers of agrarian populism. With his writings, many composed while exiled in London, he attempted to influence the situation in Russia, contributing to a political climate that led to the emancipation of the serfs in 1861. He published the important social novel Who is to Blame? (1845-46). His autobiography, My Past and Thoughts (written 1852-1870), is often considered one of the best examples of that genre in Russian literature. Herzen was disillusioned with the Revolutions of 1848 but not disillusioned with revolutionary thought. He became critical of those 1848 revolutionaries who were "so revolted by the Reaction after 1848, so exasperated by everything European, that they hastened on to Kansas or California".[14] Herzen had always admired the French Revolution and broadly adopted its values. In his early writings, he viewed the French Revolution as the end of history, the final stage in social development of a society based on humanism and harmony. Throughout his early life, Herzen saw himself as a revolutionary radical called to fight the political oppression of Nicholas I of Russia. Essentially, Herzen fought against the ruling elites in Europe, against Christian hypocrisy and for individual freedom and self-expression., Oxford University Press, 1961, 2.5, London: Rigel Press Limited, 1972. Seemingly Unread. Keeping the book from Fine is light fore edge age, with light damp staining to prelim and terminal extremities, quite unobtrusive. Dust Jacket some light extremity wear, light age (see scan). Extremely small, slightly later circular price sticker to inner front flap changing "£1.80/$4.50" to 5.00. First Edition, First Printing. Hard Cover/Buckram/SewnBinding. Very Good+/Very Good+. 8vo - 8¾" tall., 1972, 3, Hardback. New. Bringing together the study of the Greek classics and Indology, Arjuna-Odysseus provides a comparative analysis of the shared heritage of the Mahabharata and early Greek traditions presented in the texts of Homer and Hesiod. Building on the ethnographic theories of Durkheim, Mauss, and Dumont, the volume explores the convergences and rapprochements between the Mahabharata and the Greek texts. In exploring the networks of similarities between the two epic traditions, it also reformulates the theory of Georges Dumezil regarding Indo-European cultural comparativism. It includes a detailed comparison between journeys undertaken by the two epic heroes - Odysseus and Arjuna - and more generally, it ranges across the philosophical ideas of these cultures, and the epic traditions, metaphors, and archetypes that define the cultural ideology of ancient Greece and India. This book will be useful to scholars and researchers of Indo-European comparativism, social and cultural anthropology, classical literature, Indology, cultural and post-colonial studies, philosophy and religion, as well as to those who love the Indian and Greek epics., 6, NY: Norton, 1978. Hard cover in dust jacket. Published NY: Norton, 1978, second printing. 8vo., 192pp. Association copy. 2 page typewritten letter from Norton chairman George P. Brockway to one of his children laid in, in which he discusses the essays and recommends the book: "As you know, this book means a great deal to me--more than any other of the thousands I have had a hand in publishing, more than any other of the thousands I have read...Love, Dad, 9/22/78." Brockway was Miller's student at Williams College, had a lifelong friendship with him and served as literary executor of his estate. Fine in near fine dust jacket with light fraying along the top edge, lower corner of inner flap clipped - not price clipped. Letter is near fine. . Hard. Fine/Near Fine. 8vo., Norton, 1978, 4.5, W. Tooke / J. Wilkie, 1769. Presumed First Edition Thus . Leather Bound. Very Good Plus. 12mo - over 6¾" - 7¾" tall. London: Printed by W. Tooke, for J. Wilkie, in St. Paul's-Church-Yard, 1769. Second volume (of two) only. Presumed first edition of this uncredited "translation" (see comments below). 12mo., [4] + 270 pp. Three-quarter red morocco and marbled boards, marbled endpapers. Small-scale scuffing to leather at spine ends and edges, light wear otherwise. Early owner's bookplate at front pastedown; the number "26" is inked in the corner on the verso of the ffep. Overall, notably better than very good. Uncommon version, finely bound, of the biblical story of Othniel and Achsah. An ostensible translation by William Tooke from the original Chaldee (the semitic language of Chaldea, an ancient region of Babylon), but it is believed Tooke actually authored the work himself, as his exposition of the philosophy and religion of that area. Some original characters and text occur, but the text is of course in English (1769 English). Highly biblical tone, with correlative aphorisms liberally seasoning the plot action. For the bookplate collector, the one decorating the front pastedown (see scan) is that of Reuben Jeffery - possibly the grandfather of Reuben Jeffery III, the Under-Secretary of State for George W. Bush, but there is no provenance here to that effect. Just volume two here, but its stature as an enchanting piece of the binder's art, a serious vintage shelf display, is its highest collector value. Please see scans. l49n, W. Tooke / J. Wilkie, 1769, 3, 1820. Editio Altera. Dublin, D.Graisberry, 1820. Octavo (14 cm x 21 cm). V, 257, [30 unnumbered] pages, including "Index Vocum et Phrasium Memorabilium" / "Index Auctorum" / "Index Sectionum". Plus a16-page-catalogue of "W.B.Kelly's Scholastic and other Publications" bound at the rear. Original Hardcover / Publisher's cloth. Very good condition with only minor signs of wear. Foxing Name of preowner on titlepage: "Geo. Sheehan - Cork". ["Notwithstanding his many avocations, Longinus composed a great number of works, which appear to have been held in the highest estimation, all of which have perished. It was once thought that the extant rhetorical treatise 'On the Sublime' was written by him, but it is now thought to have been written by an unknown 1st century writer" (Wikipedia)]. Cassius Longinus (Greek: c. 213 – 273 AD), also known as Dionysius Cassius Longinus or Pseudo-Longinus, was a Greek rhetorician and philosophical critic. Born in either Emesa or Athens, he studied at Alexandria under Ammonius Saccas and Origen the Pagan, and taught for thirty years in Athens, one of his pupils being Porphyry. Longinus did not embrace the Neoplatonism then being developed by Plotinus, but continued as a Platonist of the old type and his reputation as a literary critic was immense. During a visit to the east, he became a teacher, and subsequently chief counsellor to Zenobia, queen of Palmyra. It was by his advice that she endeavoured to regain her independence from Rome. Emperor Aurelian, however, crushed the revolt, and Longinus was executed. The origin of his gentile name Cassius is unknown; it can only be conjectured that he was the client to some Cassius Longinus, or that his ancestors had received the Roman franchise through the influence of some Cassius Longinus. He was born about 213, and was killed in 273, at the age of sixty. The suggestion that his original name was Dionysius arose only because the 1st century rhetorical treatise On the Sublime was ascribed to a "Dionysius or Longinus" in the medieval period. His native place is uncertain; some say that Longinus was a born in Emesa, while others say he was born in Athens. The Suda states that Fronto of Emesa, the uncle of Longinus, taught rhetoric at Athens, and on his death in Athens left behind him Longinus, the son of his sister Frontonis. It would seem that Fronto took special care of the education of his nephew, and on his death-bed he made him his heir. In the preface to his work On Ends, which is preserved in Porphyry's Life of Plotinus, Longinus himself relates that from his early age he made many journeys with his parents, that he visited many countries and became acquainted with all those who at the time enjoyed a great reputation as philosophers, among whom the most illustrious were Ammonius Saccas, Origen the Pagan, Plotinus, and Amelius. Of the first two Longinus was a pupil for a long time, but Longinus did not embrace the Neoplatonism then being developed by Ammonius and Plotinus, rather he continued as a Platonist of the old type. Longinus in his study of philosophy made himself thoroughly familiar with Plato's works; and that he himself was a genuine Platonist is evident from the fragments still extant, as well as from the commentaries he wrote on several of Plato's dialogues. The few fragments of his commentaries which have come down to us show that he was free from the allegorical notions by which his contemporaries claimed to have discovered the wisdom of the ancients. His commentaries not only explained the subject-matter discussed by Plato, but also his style and diction. In opposition to Plotinus, Longinus upheld the doctrine that the Platonic ideas existed outside the divine Nous. Plotinus, after reading his treatise On First Principles, remarked that Longinus might be a scholar, but that he was no philosopher. After Longinus had learnt all he could from Ammonius at Alexandria and the other philosophers whom he met in his travels, he returned to Athens. He there devoted himself with so much zeal to the instruction of his many pupils that he scarcely had any time left for writing. The most distinguished of his pupils was Porphyry. At Athens, Longinus seems to have lectured on philosophy and criticism, as well as on rhetoric and grammar, and the extent of his knowledge was so great, that Eunapius calls him "a living library" and "a walking museum;". The power for which Longinus was most celebrated was his critical skill, which was indeed so great that the expression "to judge like Longinus" became synonymous with "to judge correctly". After having spent much of his life at Athens composing the best of his works, he went to the East, either to see his friends at Emesa or to settle some family affairs. It seems to have been on that occasion that he became known to queen Zenobia of Palmyra, who, being a woman of great talent, and fond of the arts and literature, made him her teacher of Greek literature. As Longinus had no extensive library at his command at Palmyra, he was obliged almost entirely to abandon his literary pursuits. He soon discovered another use for his talents, for when king Odaenathus died Queen Zenobia undertook the government of the empire. She availed herself of the advice of Longinus; it was he who advised and encouraged her to shake off Roman rule and become an independent sovereign. As a result, Zenobia wrote a spirited letter to the Roman emperor Aurelian. In 273, when Aurelian took and destroyed Palmyra, Longinus had to pay with his life for the advice which he had given to Zenobia. Longinus must have been especially pained by this catastrophe, as the queen asserted her own innocence after having fallen into the hands of the Romans, and threw all the blame upon her advisers, particularly Longinus. He bore his execution with a firmness and cheerfulness worthy of Socrates. In his private life Longinus seems to have been amiable; for although his pupil Porphyry left him, declaring that he would seek a better philosophy in the school of Plotinus, Longinus did not show him any ill-will, but continued to treat him as a friend, and invited him to come to Palmyra. He had an ardent love of liberty, and a great frankness both in expressing his own opinions and exposing the faults and errors of others. Notwithstanding his many avocations, Longinus composed a great number of works, which appear to have been held in the highest estimation, all of which have perished. It was once thought that the extant rhetorical treatise 'On the Sublime' was written by him, but it is now thought to have been written by an unknown 1st century writer. Among the works listed by the Suda there are Homeric Questions, Homeric Problems and Solutions, Whether Homer is a Philosopher, and two publications on Attic diction. The most important of his philological works, Philological Discourses, consisting of at least 21 books, is omitted. A considerable fragment of his On the Chief End is preserved by Porphyry. Under his name there are also extant Prolegomena to the Handbook of Hephaestion on metre, and the fragment of a treatise on rhetoric, inserted in the middle of a similar treatise by Apsines. It gives brief practical hints on invention, arrangement, style, memory and other things useful to the student. (Wikipedia), 1820, 0, London: George Allen & Unwin Ltd, 1934. Hardcover. Fine/Fine. First edition. Octavo. 262pp. Black cloth. A fine copy in near fine dust jacket with slight toning at the spine. A lovely copy and elusive in dust jacket., George Allen & Unwin Ltd, 1934, 5<
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