Aristophanis Comoediae

2015-05-29T17:58:48Z

Cibale: /* by Aristophanes */

Aristophanis Comoediae

2015-05-29T17:55:11Z

Cibale: /* by Aristophanes */

Aristophanis Comoediae

2015-05-29T17:51:59Z

Cibale: /* by Aristophanes */

Aristophanis Comoediae

2015-05-29T17:46:31Z

Cibale: /* by Aristophanes */

Traité Élémentaire de Morale et du Bonheur

2015-05-29T14:49:46Z

Cibale: /* by Jean-Zacharie Paradis de Raymondis */

{{DISPLAYTITLE:''Traité Élémentaire de Morale et du Bonheur''}}
===by Jean-Zacharie Paradis de Raymondis===
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A Lyon: Barret, 1784.

Jean-Zacharie Paradis de Raymondis was a French moralist born in [http://en.wikipedia.org/wiki/Bourg-en-Bresse Bourg-en-Bresse] on February 8, 1746 to Philippe Paradis and Marguerite de Raymondis.<ref>Joseph Thomas, “The Universal Dictionary of Biography and Mythology, Vol. III” (New York: Casimo Inc., 2010), 1738.</ref><ref>Jean-Zacharie Paradis de Raymondis, “Traité élémentaire de morale et du Bonheur” (Lyon: Chez J. M. Barret, Imprimeur-Libraire, 1784).</ref> Like his father, Jean-Zacharie held the position of lieutenant general at the Présidial of Bourg, a judicial tribunal that existed under the Ancien Régime.<ref>Ibid.</ref>He died in Lyon in 1800.<ref>Thomas, 1738.</ref>

According to de Raymondis, ''Traité Élémentaire de Morale et du Bonheur'' (''A Treatise on Morality and Happiness'') represents an attempt to reduce morality into a comprehensive guide for improving both personal and societal morality and happiness.<ref> de Raymondis, (vii).</ref> The author claims that the ancients never thought to create such a text, and that although some of his contemporaries had proposed the project, he was the first to actually produce it.<ref>Ibid.</ref>

The author asserts that the hypotheses of metaphysical philosophy are “pure fruits of the imagination” and “ideas without objects” that are detached from human existence and thus unrelated to morality.<ref> Ibid., (viii).</ref> Therefore, rather than focusing on abstract philosophical concepts, Paradis de Raymondis addresses what he calls “human morality”, or conduct that makes an individual happier and unites humanity<ref> Ibid., (x).</ref> The treatise is comprised of 15 chapters which relate to various areas of life that Paradis de Raymondis contends can impact one’s well-being. These include health, comfort, liberty, tranquility, work, the study of science and reflection, passion, wealth, honor, pleasures, and government.

Paradis de Raymondis contends that although man is motivated to act in accordance with his own interests, the areas of life related to happiness are essentially social. Therefore the best way to increase happiness is to follow a moral code that recognizes that one’s interests are intertwined with those of others.<ref>Ibid.</ref> A contemporary writer and Enlightenment philosopher, [http://fr.wikipedia.org/wiki/Alexandre_Deleyre Alexandre Deleyre] reportedly remarked that de Raymondis's treatise was the greatest work written on the subject of happiness.<ref>Ibid.</ref>

==Evidence for Inclusion in Wythe's Library==

==References==
<references/>

==External Links==
View the record for this book in [https://books.google.com/books?id=qTACAAAAcAAJ&dq=Trait%C3%A9+%C3%89l%C3%A9mentaire+de+Morale+et+du+Bonheur&source=gbs_navlinks_s Google Books]

[[Category:Philosophy]]
[[Category:Titles in Wythe's Library]]

Aristophanis Comoediae

2015-05-29T12:29:09Z

Cibale: /* by Aristophanes */

Aristophanis Comoediae

2015-05-28T20:05:51Z

Cibale: /* by Aristophanes */

2015-05-28T15:02:08Z

Cibale: /* by Joseph Addison and Sir Richard Steele, ed. */

Spectator

2015-05-28T14:47:19Z

Cibale: /* by Joseph Addison and Sir Richard Steele, ed. */

Spectator

2015-05-28T12:41:36Z

Cibale: /* by Joseph Addison and Sir Richard Steele, ed. */

Jacobi Vanierii è Societate Jesu Praedium Rusticum

2015-05-27T18:47:04Z

Cibale: /* by Jacques Vanière */

{{DISPLAYTITLE:''Jacobi Vanierii è Societate Jesu Praedium Rusticum''}}
===by Jacques Vanière===
__NOTOC__
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|author=Jacques Vaniere
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|publoc=Tolosæ
|publisher=Apud Petrum Robert, Collegii Tolosani Societatis Jesu Typographum & Bibliopolam, sub Signo Nominis Jesu
|year=1742
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Jacques Vanière was a [http://en.wikipedia.org/wiki/Society_of_Jesus Jesuit priest] and poet born March 9, 1664 in [http://en.wikipedia.org/wiki/Causses Causses] within the diocese of [http://en.wikipedia.org/wiki/B%C3%A9ziers Béziers.]<ref>Reynaud, Florian. L’elevage bovin: De l’agronome au paysan (1700-1850). Rennes: PU, 2010.</ref> He studied under a Jesuit priest, Father Joubert, who found that Vaniere had little talent for poetry.<ref>Pérennès, Francois and Jacques Paul Pérennès Migne. Dictionnaire de biographie chrétienne...: N-Z. Migne, 1851.</ref> However, Vanière developed into a strong writer under Joubert's tutelage. He inherited a deep love and respect for the countryside from his parents which served as the subject for much of his work.<ref>Ibid.</ref> Vanière entered the Jesuits to continue his study of the humanities and to teach students of his own. He died in [http://en.wikipedia.org/wiki/Toulouse Toulouse] on August 22, 1739.<ref>Reynaud, ''L’elevage bovin.''</ref>

Vanière gained prominence in France when he published two poems: ''Stagna'' and ''Columbae.''<ref>Pérennès & Migne, ''Dictionnaire de biographie chrétienne.''</ref> He also produced a volume of verses in Latin titled ''Recueil de vers latins'' and ''Dictionaire poetique'', a poetry dictionary. However, ''Praedium Rusticum'' is considered his greatest work of poetry. It is comprised of 16 chants in the style of Virgil's [http://en.wikipedia.org/wiki/Georgics Georgics].<ref>Ibid.</ref>

==Evidence for Inclusion in Wythe's Library==

==References==
<references />

==External Links==
View the record for this book in [https://books.google.com/books?id=F0YVAAAAQAAJ&printsec=frontcover Google Books].

[[Category:French Literature]]
[[Category:Titles in Wythe's Library]]

Jacobi Vanierii è Societate Jesu Praedium Rusticum

2015-05-27T18:34:22Z

2015-05-21T13:34:51Z

Cibale: /* by Jean-Zacharie Paradis de Raymondis */

{{DISPLAYTITLE:''Traité Élémentaire de Morale et du Bonheur''}}
===by Jean-Zacharie Paradis de Raymondis===
__NOTOC__
{{NoBookInfoBox
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A Lyon: Barret, 1784.

Jean-Zacharie Paradis de Raymondis was a French moralist born in [http://en.wikipedia.org/wiki/Bourg-en-Bresse Bourg-en-Bresse] on February 8, 1746 to Philippe Paradis and Marguerite de Raymondis.<ref>Joseph Thomas, “The Universal Dictionary of Biography and Mythology, Vol. III” (New York: Casimo Inc., 2010), 1738.</ref><ref>Jean-Zacharie Paradis de Raymondis, “Traité élémentaire de morale et du Bonheur” (Lyon: Chez J. M. Barret, Imprimeur-Libraire, 1784).</ref> Like his father, Jean-Zacharie Paradis held the position of lieutenant general at the Présidial of Bourg, a judicial tribunal that existed under the Ancien Régime.<ref>Ibid.</ref>He died in Lyon in 1800.<ref>Thomas, 1738.</ref>

According to de Raymondis, ''Traité Élémentaire de Morale et du Bonheur'' (''A Treatise on Morality and Happiness'') represents an attempt to reduce morality into a comprehensive guide for improving both personal and societal morality and happiness.<ref> de Raymondis, (vii).</ref> The author claims that the ancients never thought to create such a text and that although some of his contemporaries had proposed the project, he was the first to actually produce it.<ref>Ibid.</ref>

The treatise asserts that the hypotheses of metaphysical philosophy are “pure fruits of the imagination” and “ideas without objects”, which are detached from human existence and thus unrelated to morality<ref> Ibid., (viii).</ref> Therefore rather than focusing on abstract philosophical concepts, de Raymondis addresses what he calls “human morality”, or conduct that makes an individual happier and unites humanity<ref> Ibid., (x).</ref> The treatise is comprised of 15 chapters which relate to various areas of life that de Raymondis contends can impact one’s well-being. These include health, comfort, liberty, tranquility, work, the study of science and reflection, passion, wealth, honor, pleasures, and government.

De Raymondis contends that although man is motivated to act in accordance with his own interests, the areas of life related to happiness are essentially social. Therefore the best way to increase happiness is to follow a moral code that recognizes that one’s interests are intertwined with those of others.<ref>Ibid.</ref> A contemporary writer and Enlightenment philosopher, [http://fr.wikipedia.org/wiki/Alexandre_Deleyre Alexandre Deleyre], reportedly remarked that de Raymondis's treatise was the greatest work written on the subject of happiness.<ref>Ibid.</ref>

==Evidence for Inclusion in Wythe's Library==

==References==
<references/>

==External Links==
View the record for this book in [https://books.google.com/books?id=qTACAAAAcAAJ&dq=Trait%C3%A9+%C3%89l%C3%A9mentaire+de+Morale+et+du+Bonheur&source=gbs_navlinks_s Google Books]

[[Category:Philosophy]]
[[Category:Titles in Wythe's Library]]

Traité Élémentaire de Morale et du Bonheur

2015-05-21T12:34:54Z

Cibale: /* by Jean-Zacharie Paradis de Raymondis */

{{DISPLAYTITLE:''Traité Élémentaire de Morale et du Bonheur''}}
===by Jean-Zacharie Paradis de Raymondis===
__NOTOC__
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A Lyon: Barret, 1784.

Jean-Zacharie Paradis de Raymondis was a French moralist born in [http://en.wikipedia.org/wiki/Bourg-en-Bresse Bourg-en-Bresse] on February 8, 1746 to Philippe Paradis and Marguerite de Raymondis.<ref>Joseph Thomas, “The Universal Dictionary of Biography and Mythology, Vol. III” (New York: Casimo Inc., 2010), 1738.</ref><ref>Jean-Zacharie Paradis de Raymondis, “Traité élémentaire de morale et du Bonheur” (Lyon: Chez J. M. Barret, Imprimeur-Libraire, 1784).</ref> Like his father, Jean-Zacharie Paradis held the position of lieutenant general at the Présidial of Bourg, a judicial tribunal that existed under the Ancien Régime.,<ref>Ibid.</ref>He died in Lyon in 1800.<ref>Thomas, 1738.</ref>

According to de Raymondis, ''Traité Élémentaire de Morale et du Bonheur'' (''A Treatise on Morality and Happiness'') represents an attempt to reduce morality into a comprehensive guide for improving both personal and societal happiness and morality.<ref> de Raymondis, “Traité”, (vii).</ref> The author claims that the ancients never thought to create such a text and that although some his contemporaries had proposed the project, he was the first to actually produce it.<ref>Ibid.</ref>

The treatise asserts that the hypotheses of metaphysical philosophy are “pure fruits of the imagination” and “ideas without objects”, which are detached from human existence and thus unrelated to morality<ref> de Raymondis, (viii).</ref> Therefore rather than focusing on abstract philosophical concepts, de Raymondis addresses what he calls “human morality”, or conduct that makes an individual happier and unites humanity<ref> de Raymondis, (x).</ref> The treatise is comprised of 15 chapters which relate to various areas of life that de Raymondis contends can impact one’s morality and happiness. These include health, comfort, liberty, tranquility, work, the study of science and reflection, passion, wealth, honor, pleasures, and government.

De Raymondis contends that although man is motivated to act in accordance with his own interests, the areas of life related happiness are essentially social. Therefore the best way to increase happiness is to follow a moral code that recognizes that one’s interests are intertwined with those of others.<ref>Ibid.</ref> A contemporary writer and Enlightenment philosopher, [http://fr.wikipedia.org/wiki/Alexandre_Deleyre Alexandre Deleyre], reportedly remarked that de Raymondis's treatise was the greatest work written on the subject of happiness.<ref>Ibid.</ref>

==Evidence for Inclusion in Wythe's Library==

==References==
<references/>

==External Links==
View the record for this book in [https://books.google.com/books?id=qTACAAAAcAAJ&dq=Trait%C3%A9+%C3%89l%C3%A9mentaire+de+Morale+et+du+Bonheur&source=gbs_navlinks_s Google Books]

[[Category:Philosophy]]
[[Category:Titles in Wythe's Library]]

Traité Élémentaire de Morale et du Bonheur

2015-05-21T12:26:31Z

Cibale: /* References */

{{DISPLAYTITLE:''Traité Élémentaire de Morale et du Bonheur''}}
===by Jean-Zacharie Paradis de Raymondis===
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A Lyon: Barret, 1784.

Jean-Zacharie Paradis de Raymondis was a French moralist born in [http://en.wikipedia.org/wiki/Bourg-en-Bresse "Bourg-en-Bresse"] on February 8, 1746 to Philippe Paradis and Marguerite de Raymondis.<ref>Joseph Thomas, “The Universal Dictionary of Biography and Mythology, Vol. III” (New York: Casimo Inc., 2010), 1738.</ref> Like his father, Jean-Zacharie Paradis held the position of lieutenant general at the Présidial of Bourg, a judicial tribunal that existed under the Ancien Régime.<ref>Jean-Zacharie Paradis de Raymondis, “Traité élémentaire de morale et du Bonheur” (Lyon: Chez J. M. Barret, Imprimeur-Libraire, 1784).</ref> He died in Lyon in 1800.

According to de Raymondis, ''Traité Élémentaire de Morale et du Bonheur'' (''A Treatise on Morality and Happiness'') represents an attempt to reduce morality into a comprehensive guide for improving both personal and societal happiness and morality. The author claims that the ancients never thought to create such a text and that although some his contemporaries had proposed the project, he was the first to actually produce it<ref> de Raymondis, “Traité”, (vii).</ref>

The treatise asserts that the hypotheses of metaphysical philosophy are “pure fruits of the imagination” and “ideas without objects”, which are detached from human existence and thus unrelated to morality<ref> de Raymondis, “Traité”, (viii).</ref> Therefore rather than focusing on abstract philosophical concepts, de Raymondis addresses what he calls “human morality”, or conduct that makes an individual happier and unites humanity<ref> de Raymondis, “Traité”, (x).</ref> The treatise is comprised of 15 chapters which relate to various areas of life that de Raymondis contends can impact one’s morality and happiness. These include health, comfort, liberty, tranquility, work, the study of science and reflection, passion, wealth, honor, pleasures, and government.

De Raymondis contends that although man is motivated to act in accordance with his own interests, the areas of life related happiness are essentially social. Therefore the best way to increase happiness is to follow a moral code that recognizes that one’s interests are intertwined with those of others. A contemporary writer and Enlightenment philosopher, [http://fr.wikipedia.org/wiki/Alexandre_Deleyre ''Alexandre Deleyre''], reportedly remarked that de Raymondis's treatise was the greatest work written on the subject of happiness.<ref> de Raymondis, “Traité."</ref>

==Evidence for Inclusion in Wythe's Library==

==References==
<references/>

==External Links==
View the record for this book in [https://books.google.com/books?id=qTACAAAAcAAJ&dq=Trait%C3%A9+%C3%89l%C3%A9mentaire+de+Morale+et+du+Bonheur&source=gbs_navlinks_s Google Books]

[[Category:Philosophy]]
[[Category:Titles in Wythe's Library]]

Traité Élémentaire de Morale et du Bonheur

2015-05-21T12:22:40Z

Cibale: /* by Jean Paradis de Raymondis */

{{DISPLAYTITLE:''Traité Élémentaire de Morale et du Bonheur''}}
===by Jean-Zacharie Paradis de Raymondis===
__NOTOC__
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A Lyon: Barret, 1784.

Jean-Zacharie Paradis de Raymondis was a French moralist born in [http://en.wikipedia.org/wiki/Bourg-en-Bresse "Bourg-en-Bresse"] on February 8, 1746 to Philippe Paradis and Marguerite de Raymondis.<ref>Joseph Thomas, “The Universal Dictionary of Biography and Mythology, Vol. III” (New York: Casimo Inc., 2010), 1738.</ref> Like his father, Jean-Zacharie Paradis held the position of lieutenant general at the Présidial of Bourg, a judicial tribunal that existed under the Ancien Régime.<ref>Jean-Zacharie Paradis de Raymondis, “Traité élémentaire de morale et du Bonheur” (Lyon: Chez J. M. Barret, Imprimeur-Libraire, 1784).</ref> He died in Lyon in 1800.

According to de Raymondis, ''Traité Élémentaire de Morale et du Bonheur'' (''A Treatise on Morality and Happiness'') represents an attempt to reduce morality into a comprehensive guide for improving both personal and societal happiness and morality. The author claims that the ancients never thought to create such a text and that although some his contemporaries had proposed the project, he was the first to actually produce it<ref> de Raymondis, “Traité”, (vii).</ref>

The treatise asserts that the hypotheses of metaphysical philosophy are “pure fruits of the imagination” and “ideas without objects”, which are detached from human existence and thus unrelated to morality<ref> de Raymondis, “Traité”, (viii).</ref> Therefore rather than focusing on abstract philosophical concepts, de Raymondis addresses what he calls “human morality”, or conduct that makes an individual happier and unites humanity<ref> de Raymondis, “Traité”, (x).</ref> The treatise is comprised of 15 chapters which relate to various areas of life that de Raymondis contends can impact one’s morality and happiness. These include health, comfort, liberty, tranquility, work, the study of science and reflection, passion, wealth, honor, pleasures, and government.

De Raymondis contends that although man is motivated to act in accordance with his own interests, the areas of life related happiness are essentially social. Therefore the best way to increase happiness is to follow a moral code that recognizes that one’s interests are intertwined with those of others. A contemporary writer and Enlightenment philosopher, [http://fr.wikipedia.org/wiki/Alexandre_Deleyre ''Alexandre Deleyre''], reportedly remarked that de Raymondis's treatise was the greatest work written on the subject of happiness.<ref> de Raymondis, “Traité."</ref>

==Evidence for Inclusion in Wythe's Library==

==References==

==External Links==
View the record for this book in [https://books.google.com/books?id=qTACAAAAcAAJ&dq=Trait%C3%A9+%C3%89l%C3%A9mentaire+de+Morale+et+du+Bonheur&source=gbs_navlinks_s Google Books]

[[Category:Philosophy]]
[[Category:Titles in Wythe's Library]]

Traité Élémentaire de Morale et du Bonheur

2015-05-21T12:14:48Z

Cibale: /* by Jean Paradis de Raymondis */

{{DISPLAYTITLE:''Traité Élémentaire de Morale et du Bonheur''}}
===by Jean Paradis de Raymondis===
__NOTOC__
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A Lyon: Barret, 1784.

Jean-Zacharie Paradis de Raymondis was a French moralist born in [http://en.wikipedia.org/wiki/Bourg-en-Bresse "Bourg-en-Bresse"] on February 8, 1746 to Philippe Paradis and Marguerite de Raymondis.<ref>Joseph Thomas, “The Universal Dictionary of Biography and Mythology, Vol. III” (New York: Casimo Inc., 2010), 1738.</ref> Like his father, Jean-Zacharie Paradis held the position of lieutenant general at the Présidial of Bourg, a judicial tribunal that existed under the Ancien Régime.<ref>Jean-Zacharie Paradis de Raymondis, “Traité élémentaire de morale et du Bonheur” (Lyon: Chez J. M. Barret, Imprimeur-Libraire, 1784).</ref> He died in Lyon in 1800.

According to de Raymondis, ''Traité Élémentaire de Morale et du Bonheur'' (''A Treatise on Morality and Happiness'') represents an attempt to reduce morality into a comprehensive guide for improving both personal and societal happiness and morality. The author claims that the ancients never thought to create such a text and that although some his contemporaries had proposed the project, he was the first to actually produce it<ref> de Raymondis, “Traité”, (vii).</ref>

The treatise asserts that the hypotheses of metaphysical philosophy are “pure fruits of the imagination” and “ideas without objects”, which are detached from human existence and thus unrelated to morality<ref> de Raymondis, “Traité”, (viii).</ref> Therefore rather than focusing on abstract philosophical concepts, de Raymondis addresses what he calls “human morality”, or conduct that makes an individual happier and unites humanity<ref> de Raymondis, “Traité”, (x).</ref> The treatise is comprised of 15 chapters which relate to various areas of life that de Raymondis contends can impact one’s morality and happiness. These include health, comfort, liberty, tranquility, work, the study of science and reflection, passion, wealth, honor, pleasures, and government.

De Raymondis contends that although man is motivated to act in accordance with his own interests, the areas of life related happiness are essentially social. Therefore the best way to increase happiness is to follow a moral code that recognizes that one’s interests are intertwined with those of others. A contemporary writer and Enlightenment philosopher, [http://fr.wikipedia.org/wiki/Alexandre_Deleyre ''Alexandre Deleyre''], reportedly remarked that de Raymondis's treatise was the greatest work written on the subject of happiness.<ref> de Raymondis, “Traité."</ref>

==Evidence for Inclusion in Wythe's Library==

==References==

==External Links==
View the record for this book in [https://books.google.com/books?id=qTACAAAAcAAJ&dq=Trait%C3%A9+%C3%89l%C3%A9mentaire+de+Morale+et+du+Bonheur&source=gbs_navlinks_s Google Books]

[[Category:Philosophy]]
[[Category:Titles in Wythe's Library]]

Traité Élémentaire de Morale et du Bonheur

2015-05-20T19:54:23Z

Cibale: /* by Jean Paradis de Raymondis */

{{DISPLAYTITLE:''Traité Élémentaire de Morale et du Bonheur''}}
===by Jean Paradis de Raymondis===
__NOTOC__
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A Lyon: Barret, 1784.

Jean-Zacharie Paradis de Raymondis was a French moralist born in Bourg en Bresse on February 8, 1746 to Philippe Paradis and Marguerite de Raymondis.<ref>Joseph Thomas, “The Universal Dictionary of Biography and Mythology, Vol. III” (New York: Casimo Inc., 2010), 1738.</ref> Like his father, Jean-Zacharie Paradis held the position of lieutenant general at the Présidial of Bourg, a judicial tribunal that existed under the Ancien Régime.<ref>Jean-Zacharie Paradis de Raymondis, “Traité élémentaire de morale et du Bonheur” (Lyon: Chez J. M. Barret, Imprimeur-Libraire, 1784).</ref> He died in Lyon in 1800.

According to de Raymondis, ''Traité Élémentaire de Morale et du Bonheur'' represents an attempt to reduce morality into a comprehensive guide for improving both personal and societal happiness and morality. The author claims that the ancients never thought to create such a text and that although some his contemporaries had proposed the project, he is the first to actually produce it<ref> de Raymondis, “Traité”, (vii).</ref>

The treatise asserts that the hypotheses of metaphysical philosophy are “pure fruits of the imagination” and “ideas without objects”, which are detached from human existence and thus unrelated to morality<ref> de Raymondis, “Traité”, (viii).</ref> Therefore rather than focusing on abstract philosophical concepts, Paradis de Raymondis addresses what he calls “human morality”, or conduct that makes an individual happier and unites humanity<ref> de Raymondis, “Traité”, (x).</ref> The treatise is comprised of 15 chapters which relate to various areas of life that de Raymondis contends can impact one’s morality and happiness. These include health, comfort, liberty, tranquility, work, the study of science and reflection, passion, wealth, honor, pleasures, and government.

De Raymondis contends that although man is motivated to act in accordance with his own interests, the areas of life related happiness are essentially social. Therefore the best way to increase happiness is to follow a moral code that recognizes that one’s interests are intertwined with those of others. A contemporary writer and Enlightenment philosopher, [http://fr.wikipedia.org/wiki/Alexandre_Deleyre ''Alexandre Deleyre''], reportedly remarked that de Raymondis's treatise was the greatest work written on the subject of happiness.<ref> de Raymondis, “Traité."</ref>

==Evidence for Inclusion in Wythe's Library==

==References==

==External Links==
View the record for this book in [https://books.google.com/books?id=qTACAAAAcAAJ&dq=Trait%C3%A9+%C3%89l%C3%A9mentaire+de+Morale+et+du+Bonheur&source=gbs_navlinks_s Google Books]

[[Category:Philosophy]]
[[Category:Titles in Wythe's Library]]

Traité Élémentaire de Morale et du Bonheur

2015-05-20T19:46:03Z

Cibale: /* by Jean Paradis de Raymondis */

{{DISPLAYTITLE:''Traité Élémentaire de Morale et du Bonheur''}}
===by Jean Paradis de Raymondis===
__NOTOC__
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A Lyon: Barret, 1784.

Jean-Zacharie Paradis de Raymondis was a French moralist born in Bourg en Bresse on February 8, 1746 to Philippe Paradis and Marguerite de Raymondis.<ref>Joseph Thomas, “The Universal Dictionary of Biography and Mythology, Vol. III” (New York: Casimo Inc., 2010), 1738.</ref> Like his father, Jean-Zacharie Paradis held the position of lieutenant general at the Présidial of Bourg, a judicial tribunal that existed under the Ancien Régime.<ref>Jean-Zacharie Paradis de Raymondis, “Traité élémentaire de morale et du Bonheur” (Lyon: Chez J. M. Barret, Imprimeur-Libraire, 1784).</ref> He died in Lyon in 1800.

According to de Raymondis, ''Traité Élémentaire de Morale et du Bonheur'' represents an attempt to reduce morality into a comprehensive guide for improving both personal and societal happiness and morality. The author claims that the ancients never thought to create such a text and that although some his contemporaries had proposed the project, he is the first to actually produce it<ref> de Raymondis, “Traité”, (vii).</ref>

The treatise asserts that the hypotheses of metaphysical philosophy are “pure fruits of the imagination” and “ideas without objects”, which are detached from human existence and thus unrelated to morality<ref> de Raymondis, “Traité”, (viii).</ref> Therefore rather than focusing on abstract philosophical concepts, Paradis de Raymondis addresses what he calls “human morality”, or conduct that makes an individual happier and unites humanity<ref> de Raymondis, “Traité”, (x). The treatise is comprised of 15 chapters which relate to various areas of life that de Raymondis contends can impact one’s morality and happiness. These include health, comfort, liberty, tranquility, work, the study of science and reflection, passion, wealth, honor, pleasures, and government.

De Raymondis contends that although man is motivated to act in accordance with his own interests, the areas of life related happiness are essentially social. Therefore the best way to increase happiness is to follow a moral code that recognizes that one’s interests are intertwined with those of others. A contemporary writer and Enlightenment philosopher, [http://fr.wikipedia.org/wiki/Alexandre_Deleyre ''Alexandre Deleyre''], reportedly remarked that de Raymondis's treatise was the greatest work written on the subject of happiness.<ref> de Raymondis, “Traité."</ref>

==Evidence for Inclusion in Wythe's Library==

==References==

==External Links==
View the record for this book in [https://books.google.com/books?id=qTACAAAAcAAJ&dq=Trait%C3%A9+%C3%89l%C3%A9mentaire+de+Morale+et+du+Bonheur&source=gbs_navlinks_s Google Books]

[[Category:Philosophy]]
[[Category:Titles in Wythe's Library]]

Traité Élémentaire de Morale et du Bonheur

2015-05-20T18:11:53Z

Cibale: /* by Jean Paradis de Raymondis */

{{DISPLAYTITLE:''Traité Élémentaire de Morale et du Bonheur''}}
===by Jean Paradis de Raymondis===
__NOTOC__
{{NoBookInfoBox
|shorttitle=Traite Elementaire
|commontitle=
|vol=
|author=Jean Paradis de Raymondis
|editor=
|trans=
|publoc=
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A Lyon: Barret, 1784.

Jean-Zacharie Paradis de Raymondis was a French moralist born in Bourg en Bresse on February 8, 1746 to Philippe Paradis and Marguerite de Raymondis. Like his father, Jean-Zacharie Paradis held the position of lieutenant general at the Présidial of Bourg, a judicial tribunal that existed under the Ancien Régime. He died in Lyon in 1800.

According to de Raymondis. Traité Élémentaire de Morale et du Bonheur represents an attempt to reduce morality into a comprehensive guide for improving both personal and societal happiness and morality. The author claims that the ancients never thought to create such a text and that although some his contemporaries had proposed the project, he is the first to actually produce it (23).

The treatise asserts that the hypotheses of metaphysical philosophy are “pure fruits of the imagination” and “ideas without objects”, which are detached from human existence and thus unrelated to morality (24). Therefore rather than focusing on abstract philosophical concepts, Paradis de Raymondis addresses what he calls “human morality”, or conduct that makes an individual happier and unites humanity (26). The treatise is comprised of 15 chapters which relate to various areas of life that de Raymondis contends can impact one’s morality and happiness. These include health, comfort, liberty, tranquility, work, the study of science and reflection, passion, wealth, honor, pleasures, and government.

De Raymondis contends that although man is motivated to act in accordance with his own interests, the areas of life related happiness are essentially social. Therefore the best way to improve happiness to follow a moral code that recognizes that one’s interests are intertwined with those of others. A contemporary writer and Enlightenment philosopher, Alexandre Deleyre, reportedly remarked that de Raymondis's treatise was the greatest work written on the subject of happiness.

==Evidence for Inclusion in Wythe's Library==

==References==

==External Links==
View the record for this book in [https://books.google.com/books?id=qTACAAAAcAAJ&dq=Trait%C3%A9+%C3%89l%C3%A9mentaire+de+Morale+et+du+Bonheur&source=gbs_navlinks_s Google Books]

[[Category:Philosophy]]
[[Category:Titles in Wythe's Library]]

Traité Élémentaire de Morale et du Bonheur

2015-05-20T18:03:16Z

Cibale: /* by Jean Paradis de Raymondis */

Xenophontos Hierōn, ē Tyrannikos

2015-05-19T18:58:38Z

Cibale: /* by Xenophon */

{{DISPLAYTITLE:''Xenophontos Hierōn, ē Tyrannikos = Xenophontis Hiero sive De Regno''}}
{{DISPLAYTITLE:''Xenophontos Hierōn, ē Tyrannikos = Xenophontis Hiero sive De Regno''}}
===by Xenophon===
__NOTOC__
{{NoBookInfoBox
|shorttitle=Xenophontos Hieron, e Tyrannikos
|commontitle=
|vol=
|author=Xenophon
|editor=
|trans=
|publoc=Glasguæ
|publisher=in Aedibus Academicis Excudebat R. Foulis, Academiae Typographus
|year=1745
|edition=
|lang=Greek and Latin
|set=
|pages=
|desc=
}}[http://en.wikipedia.org/wiki/Xenophon Xenophon] (c.428-c.354 BCE) was an Athenian historian and disciple of [http://en.wikipedia.org/wiki/Socrates Socrates] who had a somewhat turbulent relationship with his home city. He was born into a wealthy family and supported the short-lived oligarchic government of [http://en.wikipedia.org/wiki/Classical_Athens Athens] established in 411 BCE, which likely made it difficult for him when the democratic government was reinstated.<ref>M.C. Howatson, ed., "[http://www.oxfordreference.com/view/10.1093/acref/9780199548545.001.0001/acref-9780199548545-e-3115 Xe'nophon] in ''The Oxford Companion to Classical Literature'' (Oxford: Oxford University Press, 2011).</ref> In 401, Xenophon joined a mercenary army and went on an expedition with the newly deceased Persian king’s son and commander [http://en.wikipedia.org/wiki/Cyrus_the_Younger Cyrus the Younger] who attempted to take the throne from his older brother.<ref>M.C. Howatson, ed., "[http://www.oxfordreference.com/view/10.1093/acref/9780199548545.001.0001/acref-9780199548545-e-0913 Cȳrus]" in ''The Oxford Companion to Classical Literature'' (Oxford: Oxford University Press, 2011).</ref> After the failure of that attempted coup and Cyrus’s death, Xenophon returned to Greece with the rest of Cyrus’s army, for whose "lawless behavior" Xenophon was made responsible<ref>G.L. Cawkwell, "Agesilaus and Sparta," ''The Classical Quarterly'', n.s., 26, no. 1 (1976): 64.</ref> until he impressed and joined the service of Spartan king [http://en.wikipedia.org/wiki/Agesilaus_II Agesilaus] in 396 BCE and fought on the Spartan side against Athens and [http://en.wikipedia.org/wiki/Boeotia Boeotia] in 394. Either for this treachery or earlier incidents, Xenophon was exiled from Athens and his property confiscated. The Spartans gave him an estate near [http://en.wikipedia.org/wiki/Olympia,_Greece Olympia] and the position of entertaining visiting Spartans. For the next twenty years he did just that, while also writing his many books. Xenophon was forced from Olympia and moved to [http://en.wikipedia.org/wiki/Ancient_Corinth Corinth] in 371 BCE, then back to Athens in 366 BCE after all Athenians were banished from Corinth. (His exile from Athens was likely revoked around 368 BCE).<ref>Howatson, "Xe'nophon.”</ref> 
 All known parts of the vast number of works that Xenophon produced have survived to the modern day. Most are in the three categories of "long (quasi-) historical narratives, Socratic texts, and technical treatises."<ref>John Roberts, ed., "[http://www.oxfordreference.com/view/10.1093/acref/9780192801463.001.0001/acref-9780192801463-e-2373 Xenophon]" in ''Oxford Dictionary of the Classical World'' (Oxford: Oxford University Press, 2007).</ref> ''The Hiero'' is a Socratic dialog between a wise poet, [http://en.wikipedia.org/wiki/Simonides_of_Ceos Simonides of Ceos], and [http://en.wikipedia.org/wiki/Hiero_I_of_Syracuse Hiero], the tyrant of Syracuse. Although written in the fourth century b.c., Hiero and Simonides lived and reportedly met in the fifth century b.c.. In Xenophon’s fictional account of the meeting, Simonides visits Hiero at his court in Syracuse. Simonides begins the discussion by questioning Hiero, who himself had previously lived as a private individual, on the relative happiness of private life compared to life as a tyrant. <ref>V. J. Gray, “Xenophon's Hiero and the Meeting of the Wise Man and Tyrant in Greek Literature,” ''The Classical Quarterly'' 36 (1986): 115-123. Accessed May 19, 2015. DOI: http://dx.doi.org/10.1017/S0009838800010594.</ref>

 ''The Hiero'' is comprised of two major parts. In the first section, Hiero claims that a tyrant’s life is remarkably unhappy due the burden of ruling. He attempts to convince Simonides of this viewpoint by making a series of comparisons between a tyrant’s worries and the lives of the ruled who are unconcerned by affairs of state. He even goes as far as to state that 'the tyrant can hardly do better than to hang himself.'<ref>Leo Strauss, On Tyranny, rev. edn. (London: The Free Press of Glencoe, 1963), 29.</ref> In the second, shorter section of the dialog, Simonides counters Hiero’s argument by asserting that the tyrant does in fact have a happier life than a private person because of the unique benefits and pleasures that only a ruler can experience. Simonides then gives Hiero advice on how to be a happy ruler, which entails being a ‘good king’ to the ruled. <ref>Brian Jeffrey Maxson, “Kings and tyrants: Leonardo Bruni’s translation of Xenophon’s Hiero,” ''Renaissance Studies'' 24 (2010): 188-206. Accessed May 19, 2015. DOI: 10.1111/j.1477-4658.2009.00619.x.</ref> Plato’s [http://en.wikipedia.org/wiki/The_Republic_(Plato) ''Republic''], published in 380 b.c., also addresses the topic of the relative happiness between a tyrant and a private person. Although both works employ the Socratic style, ''The Hiero'', unlike Plato's ''Republic'', is not a regular Socratic dialog because it does not feature Socrates as a character in the text. <ref>Gray, “Xenophon's Hiero and the Meeting of the Wise Man and Tyrant in Greek Literature.”</ref>

==Evidence for Inclusion in Wythe's Library==

==References==
<references />

[[Category:Government]]
[[Category:Titles in Wythe's Library]]

==Evidence for Inclusion in Wythe's Library==

==References==
<references />

[[Category:Government]]
[[Category:Titles in Wythe's Library]]

Xenophontos Hierōn, ē Tyrannikos

2015-05-19T18:56:23Z

Cibale: /* by Xenophon */

{{DISPLAYTITLE:''Xenophontos Hierōn, ē Tyrannikos = Xenophontis Hiero sive De Regno''}}
{{DISPLAYTITLE:''Xenophontos Hierōn, ē Tyrannikos = Xenophontis Hiero sive De Regno''}}
===by Xenophon===
__NOTOC__
{{NoBookInfoBox
|shorttitle=Xenophontos Hieron, e Tyrannikos
|commontitle=
|vol=
|author=Xenophon
|editor=
|trans=
|publoc=Glasguæ
|publisher=in Aedibus Academicis Excudebat R. Foulis, Academiae Typographus
|year=1745
|edition=
|lang=Greek and Latin
|set=
|pages=
|desc=
}}[http://en.wikipedia.org/wiki/Xenophon Xenophon] (c.428-c.354 BCE) was an Athenian historian and disciple of [http://en.wikipedia.org/wiki/Socrates Socrates] who had a somewhat turbulent relationship with his home city. He was born into a wealthy family and supported the short-lived oligarchic government of [http://en.wikipedia.org/wiki/Classical_Athens Athens] established in 411 BCE, which likely made it difficult for him when the democratic government was reinstated.<ref>M.C. Howatson, ed., "[http://www.oxfordreference.com/view/10.1093/acref/9780199548545.001.0001/acref-9780199548545-e-3115 Xe'nophon] in ''The Oxford Companion to Classical Literature'' (Oxford: Oxford University Press, 2011).</ref> In 401, Xenophon joined a mercenary army and went on an expedition with the newly deceased Persian king’s son and commander [http://en.wikipedia.org/wiki/Cyrus_the_Younger Cyrus the Younger] who attempted to take the throne from his older brother.<ref>M.C. Howatson, ed., "[http://www.oxfordreference.com/view/10.1093/acref/9780199548545.001.0001/acref-9780199548545-e-0913 Cȳrus]" in ''The Oxford Companion to Classical Literature'' (Oxford: Oxford University Press, 2011).</ref> After the failure of that attempted coup and Cyrus’s death, Xenophon returned to Greece with the rest of Cyrus’s army, for whose "lawless behavior" Xenophon was made responsible<ref>G.L. Cawkwell, "Agesilaus and Sparta," ''The Classical Quarterly'', n.s., 26, no. 1 (1976): 64.</ref> until he impressed and joined the service of Spartan king [http://en.wikipedia.org/wiki/Agesilaus_II Agesilaus] in 396 BCE and fought on the Spartan side against Athens and [http://en.wikipedia.org/wiki/Boeotia Boeotia] in 394. Either for this treachery or earlier incidents, Xenophon was exiled from Athens and his property confiscated. The Spartans gave him an estate near [http://en.wikipedia.org/wiki/Olympia,_Greece Olympia] and the position of entertaining visiting Spartans. For the next twenty years he did just that, while also writing his many books. Xenophon was forced from Olympia and moved to [http://en.wikipedia.org/wiki/Ancient_Corinth Corinth] in 371 BCE, then back to Athens in 366 BCE after all Athenians were banished from Corinth. (His exile from Athens was likely revoked around 368 BCE).<ref>Howatson, "Xe'nophon.”</ref> 
 All known parts of the vast number of works that Xenophon produced have survived to the modern day. Most are in the three categories of "long (quasi-) historical narratives, Socratic texts, and technical treatises."<ref>John Roberts, ed., "[http://www.oxfordreference.com/view/10.1093/acref/9780192801463.001.0001/acref-9780192801463-e-2373 Xenophon]" in ''Oxford Dictionary of the Classical World'' (Oxford: Oxford University Press, 2007).</ref> ''The Hiero'' is a Socratic dialog between a wise poet, [http://en.wikipedia.org/wiki/Simonides_of_Ceos Simonides of Ceos], and [http://en.wikipedia.org/wiki/Hiero_I_of_Syracuse Hiero], the tyrant of Syracuse. Although written in the fourth century b.c., Hiero and Simonides lived and reportedly met in the fifth century b.c.. In Xenophon’s account of the meeting, Simonides visits Hiero at his court in Syracuse. Simonides begins the discussion by questioning Hiero, who himself had previously lived as a private individual, on the relative happiness of private life compared to life as a tyrant. <ref>V. J. Gray, “Xenophon's Hiero and the Meeting of the Wise Man and Tyrant in Greek Literature,” ''The Classical Quarterly'' 36 (1986): 115-123. Accessed May 19, 2015. DOI: http://dx.doi.org/10.1017/S0009838800010594.</ref>

 ''The Hiero'' is comprised of two major parts. In the first section, Hiero claims that a tyrant’s life is remarkably unhappy due the burden of ruling. He attempts to convince Simonides of this viewpoint by making a series of comparisons between a tyrant’s worries and the lives of the ruled who are unconcerned by affairs of state. He even goes as far as to state that 'the tyrant can hardly do better than to hang himself.'<ref>Leo Strauss, On Tyranny, rev. edn. (London: The Free Press of Glencoe, 1963), 29.</ref> In the second, shorter section of the dialog, Simonides counters Hiero’s argument by asserting that the tyrant does in fact have a happier life than a private person because of the unique benefits and pleasures that only a ruler can experience. Simonides then gives Hiero advice on how to be a happy ruler, which entails being a ‘good king’ to the ruled. <ref>Brian Jeffrey Maxson, “Kings and tyrants: Leonardo Bruni’s translation of Xenophon’s Hiero,” ''Renaissance Studies'' 24 (2010): 188-206. Accessed May 19, 2015. DOI: 10.1111/j.1477-4658.2009.00619.x.</ref> Plato’s [http://en.wikipedia.org/wiki/The_Republic_(Plato) ''Republic''], published in 380 b.c., also addresses the topic of the relative happiness between a tyrant and a private person. Although both works employ the Socratic style, ''The Hiero'', unlike Plato's [http://en.wikipedia.org/wiki/The_Republic_(Plato) ''Republic''], is not a regular Socratic dialog because it does not feature Socrates as a character in the text. <ref>Gray, “Xenophon's Hiero and the Meeting of the Wise Man and Tyrant in Greek Literature.”</ref>

==Evidence for Inclusion in Wythe's Library==

==References==
<references />

[[Category:Government]]
[[Category:Titles in Wythe's Library]]

==Evidence for Inclusion in Wythe's Library==

==References==
<references />

[[Category:Government]]
[[Category:Titles in Wythe's Library]]

Xenophontos Hierōn, ē Tyrannikos

2015-05-19T18:50:37Z

Cibale: /* by Xenophon */

{{DISPLAYTITLE:''Xenophontos Hierōn, ē Tyrannikos = Xenophontis Hiero sive De Regno''}}
{{DISPLAYTITLE:''Xenophontos Hierōn, ē Tyrannikos = Xenophontis Hiero sive De Regno''}}
===by Xenophon===
__NOTOC__
{{NoBookInfoBox
|shorttitle=Xenophontos Hieron, e Tyrannikos
|commontitle=
|vol=
|author=Xenophon
|editor=
|trans=
|publoc=Glasguæ
|publisher=in Aedibus Academicis Excudebat R. Foulis, Academiae Typographus
|year=1745
|edition=
|lang=Greek and Latin
|set=
|pages=
|desc=
}}[http://en.wikipedia.org/wiki/Xenophon Xenophon] (c.428-c.354 BCE) was an Athenian historian and disciple of [http://en.wikipedia.org/wiki/Socrates Socrates] who had a somewhat turbulent relationship with his home city. He was born into a wealthy family and supported the short-lived oligarchic government of [http://en.wikipedia.org/wiki/Classical_Athens Athens] established in 411 BCE, which likely made it difficult for him when the democratic government was reinstated.<ref>M.C. Howatson, ed., "[http://www.oxfordreference.com/view/10.1093/acref/9780199548545.001.0001/acref-9780199548545-e-3115 Xe'nophon] in ''The Oxford Companion to Classical Literature'' (Oxford: Oxford University Press, 2011).</ref> In 401, Xenophon joined a mercenary army and went on an expedition with the newly deceased Persian king’s son and commander [http://en.wikipedia.org/wiki/Cyrus_the_Younger Cyrus the Younger] who attempted to take the throne from his older brother.<ref>M.C. Howatson, ed., "[http://www.oxfordreference.com/view/10.1093/acref/9780199548545.001.0001/acref-9780199548545-e-0913 Cȳrus]" in ''The Oxford Companion to Classical Literature'' (Oxford: Oxford University Press, 2011).</ref> After the failure of that attempted coup and Cyrus’s death, Xenophon returned to Greece with the rest of Cyrus’s army, for whose "lawless behavior" Xenophon was made responsible<ref>G.L. Cawkwell, "Agesilaus and Sparta," ''The Classical Quarterly'', n.s., 26, no. 1 (1976): 64.</ref> until he impressed and joined the service of Spartan king [http://en.wikipedia.org/wiki/Agesilaus_II Agesilaus] in 396 BCE and fought on the Spartan side against Athens and [http://en.wikipedia.org/wiki/Boeotia Boeotia] in 394. Either for this treachery or earlier incidents, Xenophon was exiled from Athens and his property confiscated. The Spartans gave him an estate near [http://en.wikipedia.org/wiki/Olympia,_Greece Olympia] and the position of entertaining visiting Spartans. For the next twenty years he did just that, while also writing his many books. Xenophon was forced from Olympia and moved to [http://en.wikipedia.org/wiki/Ancient_Corinth Corinth] in 371 BCE, then back to Athens in 366 BCE after all Athenians were banished from Corinth. (His exile from Athens was likely revoked around 368 BCE).<ref>Howatson, "Xe'nophon.”</ref> 
 All known parts of the vast number of works that Xenophon produced have survived to the modern day. Most are in the three categories of "long (quasi-) historical narratives, Socratic texts, and technical treatises."<ref>John Roberts, ed., "[http://www.oxfordreference.com/view/10.1093/acref/9780192801463.001.0001/acref-9780192801463-e-2373 Xenophon]" in ''Oxford Dictionary of the Classical World'' (Oxford: Oxford University Press, 2007).</ref> ''The Hiero'' is a Socratic dialog between a wise poet, Simonides, and Hiero, the tyrant of Syracuse. Although written in the fourth century b.c., Hiero and Simonides lived and reportedly met in the fifth century b.c.. In Xenophon’s account of the meeting, Simonides visits Hiero at his court in Syracuse. Simonides begins the discussion by questioning Hiero, who himself had previously lived as a private individual, on the relative happiness of private life compared to life as a tyrant. <ref>V. J. Gray, “Xenophon's Hiero and the Meeting of the Wise Man and Tyrant in Greek Literature,” ''The Classical Quarterly'' 36 (1986): 115-123. Accessed May 19, 2015. DOI: http://dx.doi.org/10.1017/S0009838800010594.</ref>

 ''The Hiero'' is comprised of two major parts. In the first section, Hiero claims that a tyrant’s life is remarkably unhappy due the burden of ruling. He attempts to convince Simonides of this viewpoint by making a series of comparisons between a tyrant’s worries and the lives of the ruled who are unconcerned by affairs of state. He even goes as far as to state that 'the tyrant can hardly do better than to hang himself.'<ref>Leo Strauss, On Tyranny, rev. edn. (London: The Free Press of Glencoe, 1963), 29.</ref> In the second, shorter section of the dialog, Simonides counters Hiero’s argument by asserting that the tyrant does in fact have a happier life than a private person because of the unique benefits and pleasures that only a ruler can experience. Simonides then gives Hiero advice on how to be a happy ruler, which entails being a ‘good king’ to the ruled. <ref>Brian Jeffrey Maxson, “Kings and tyrants: Leonardo Bruni’s translation of Xenophon’s Hiero,” ''Renaissance Studies'' 24 (2010): 188-206. Accessed May 19, 2015. DOI: 10.1111/j.1477-4658.2009.00619.x.</ref> Plato’s [http://en.wikipedia.org/wiki/The_Republic_(Plato) ''Republic''], published in 380 b.c., also addresses the topic of the relative happiness between a tyrant and a private person. Although both works employ the Socratic style, ''The Hiero'', unlike Plato's [http://en.wikipedia.org/wiki/The_Republic_(Plato) ''Republic''], is not a regular Socratic dialog because it does not feature Socrates as a character in the text. <ref>Gray, “Xenophon's Hiero and the Meeting of the Wise Man and Tyrant in Greek Literature.”</ref>

==Evidence for Inclusion in Wythe's Library==

==References==
<references />

[[Category:Government]]
[[Category:Titles in Wythe's Library]]

==Evidence for Inclusion in Wythe's Library==

==References==
<references />

[[Category:Government]]
[[Category:Titles in Wythe's Library]]