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De institutione feminae Christianae by Juan Luis Vives; 4 editions; Subjects: Early works to , Christian women, Education, Conduct of life, Virginity, Women. J.L. Vives: De Institutione Feminae Christianae, Liber Primus. Introduction, Critical Edition, Translation Add to Cart · View PDF Flyer. About. J.L. Vives: De Institutione Feminae Christianae, Liber Secundus & Liber Tertius. Introduction, Critical Add to Cart · View PDF Flyer. About.

De Institutione Feminae Christianae Pdf

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The Education (or Instruction) of a Christian Woman was an early sixteenth- century book by published in Latin with the title of De Institutione Feminae Christianae and was dedicated Create a book · Download as PDF · Printable version. Request PDF on ResearchGate | Female Shame, Male Honor: The Chastity Code in Juan Luis Vives' De institutione feminae Christianae | In the light of some . [Matching item] De institutione feminae Christianae / J.L. Vives ; introduction, critical edition, translation, and notes ; edited by C. Matheeussen, C. Fantazzi.

We cannot learn anything, he maintains, except through the senses III, and In other words, since the senses cannot grasp what is incorporeal or hidden, sense perception does not yield any knowledge of the essence of things but only of their accidents.

Yet, according to him, the best that human reason can accomplish in this process is to provide a judgment grounded in all the available evidence, thereby increasing the probability of the conclusion. In his view, our knowledge of the essence of a thing is only an approximate guess based on the sensible operations of the thing in question III, This light of our mind, as he also calls it, is always, directly or indirectly, inclined toward what is good and true, and can be regarded as the beginning and origin of prudence and of all sciences and arts.

This natural propensity can be perfected if it is subjected to teaching and exercise, just as the seeds of plants grow better if they are cultivated by the industrious hands of a farmer.

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The topics, which Vives conceives as a reflection of the ontological order, represent another valuable instrument for human inquiry. In his view, the topics are a set of universal aspects of things that help to bring order to the great variety of nature.

As such, they play an important role as organizing principles of knowledge. They are like a grid through which knowledge can be acquired and arguments formulated see Nauta, Nevertheless, human knowledge can be nothing other than a finite participation in creation.

4 editions

In his opinion, certainty is not a prerequisite for advances in science and philosophy; and as a criterion for scientific progress and for the rational conduct of life, he advocates a method consisting in sound judgment based on experience.

History, seen as the sum of all human experience, is therefore of great importance for all branches of learning. In this sense, history is not primarily regarded as the memory of great deeds or the source of useful examples, but as a process of development. We are not dwarfs, nor were they giants. All humans are composed of the same structure VI, He often proclaims the superiority of Christian ethics over pagan wisdom I, 23; VI, — He has more sympathy for Platonism and Stoicism, which he believes are broadly in line with Christian morality.

In Introductio ad sapientiam, inspired by the teaching of the Stoics, he recommends self-knowledge as the first step toward virtue, which he regards as the culmination of human perfection. We should not, in his judgment, call anything our own except our soul, in which learning and virtue, or their opposites, are to be found.

To be wise, however, is not only to have true opinions about things, but also to translate this knowledge into action by desiring honorable things and avoiding evil I, 2. Wisdom therefore requires the subordination of the passions to the control of the intellect. Vives holds that the best means to secure the reform of society is through the moral and practical training of the individual.

In his view, there are two related paths which are necessary to develop our humanity: education and action. Education is fundamental in order for us to rise above our animal instincts and realize our full potential as human beings. However, learning needs to be applied in every day life, especially for the public good see Verbeke, In the first book of De subventione pauperum, which consists of a theoretical discussion of the human condition, he stresses not only our need for and dependency on others, but also our natural inclination to love and help one another.

He regards the development of society as a distinctly human achievement, based on the ability to profit from experience and turn knowledge to useful ends. Social problems, such as poverty and war, are the result of emotional disorders. He addressed the problem of political and religious disturbances in several works, which also deal with the psychological origins of discord, the proper conduct of all the offices of the commonweal, and the theme of Christian harmony.

His mayor political text on European war and peace is De concordia et discordia in humano genere where he sets out the case for the origins of discord in society and he aims to show how peace and concord can be fostered through knowledge of human nature, especially the emotions. According to him, the virtue of the people can only be maintained and promoted in peace. Vives deplored the Italian war between France and Spain —6 , which, he felt, completely ignored the rights of the suffering population, and accused Francis I and Charles V of irresponsibility and criminal ambition VI, He attempts to reconcile the Aristotelian view of the soul as an organizing and animating principle with the Platonic conception of the soul as an immaterial and immortal substance.

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He also pays close attention to physiology and, following the Galenic tradition, maintains that our mental capacities depend on the temperament of our body. The structure of the treatise is indebted to the traditional approach of faculty psychology, in which the soul is said to be composed of a number of different faculties or powers, each directed toward a different object and responsible for a distinct operation.

The first book covers the functions of the vegetative soul nutrition, growth and reproduction , of the sensitive soul the five external senses , and of the cogitative soul the internal senses, i. The third and final book explores the emotions, which Vives, rejecting the Stoic view, regards as natural responses to the way things appear to us and as essential constituents of human life.

That it is the principal agent means that, even though its instruments act on the body, they do not operate by means of their own power but only through the power that they receive from the soul III, —6. The organs governing our rational functions consist of fine and bright spirits exhaled from the pericardial blood.

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

In fact, the mind does not apprehend, nor is it affected, unless the spirits reach the brain III, —6. Therefore, the more pure and elevated the judgment, the more it takes account of what is genuinely good and true, admitting fewer and less intense emotions and becoming disturbed more rarely.

Immoderate and confused movements, on the other hand, are the result of ignorance, thoughtlessness, and false judgments, since we judge the good or evil to be greater than it really is III, His use of psychological principles in his writings often surpasses that of previous authors in both scope and detail. He applies these principles, for instance, not only to individual conduct and education, but also to professional practice, social reform, and practical affairs in general.

According to Vives, psychology is relevant to all disciplines. His critical attitude toward the Aristotelian orthodoxy of his day left a mark on several authors.

Mario Nizolio — cites Vives numerous times in De veris principiis et vera ratione philosophandi contra pseudophilosophos On the True Principles and True Method of Philosophizing against the Pseudo-Philosophers, , an attack on Aristotelian dialectic and metaphysics, which G. Leibniz — considered to be worth editing more than a hundred years later. In Quod nihil scitur That Nothing is Known, , one of the best systematic expositions of philosophical skepticism produced during the sixteenth century, the Portuguese philosopher and medical writer Francisco Sanches displays a familiarity with De disciplinis, and there are indications that he might also have been acquainted with In pseudodialecticos.

In Exercitationes paradoxicae adversus Aristoteleos Paradoxical Exercises against the Aristotelians, , a skeptical attack on Aristotelianism, Pierre Gassendi says that reading Vives gave him courage and helped him to free himself from the dogmatism of Peripatetic philosophy. Psychology was another area in which Vives enjoyed considerable success. Philip Melanchthon — recommended De anima et vita in the prefatory letter to his Commentarius de anima Commentary on the Soul, Lange regards him as one of the most important reformers of philosophy of his time and a precursor of both Bacon and Descartes.

Obras completas, transl.

Riber, 2 vols, Madrid: M. Aguilar, —48 [Spanish translation]. Opera omnia, ed. Introduction to Wisdom: A Renaissance Textbook, ed. De anima et vita, ed. Sancipriano, Padua: Gregoriana, [Latin edition with Italian translation].

Epistolario, ed. Adversus pseudodialecticos, ed. Guerlac, Dordrecht: Reidel, [Latin edition with English translation]. In pseudodialecticos, ed. Fantazzi, Leiden: Brill, [Latin edition with English translation]. Praefatio in Leges Ciceronis et Aedes legum, ed. Matheeussen, Leipzig: Teubner, Selected Works, ed. Matheeussen, Leiden: Brill, — [Latin editions with English translations].

J.L. Vives: De Institutione Feminae Christianae, Liber Primus

Edward V. Hidalgo-Serna; transl. Sendner, Munich: W.

Fink, [Latin edition with German translation]. Calero and M.

Juan Luis Vives

Ott, Marburg: Hitzeroth, [Latin edition with German translation]. Kraye, Cambridge: Cambridge University Press, , 91— [English translation of De causis corruptarum artium, liber sextus, qui est de philosophia morali]. On Assistance to the Poor, transl.

Del arte de hablar, ed. De ratione dicendi, transl.

Bataillon, M. Bejczy, I.

Buck, A. November , Hamburg: Hauswedell. Calero, F. Casini, L. Kraye and R. Prefatory remarks II. Circumstances of composition III. Editions and constitution of the text IV. Translations V. Revisions in the edition VI.

Sources and cultural background VII. Abbreviations used in the introduction, apparatus and notes Sigla De institutione feminae Christianae Praefatio Cap. De educatione virginis infantis Cap.

De reliqua infantia Cap. De primis exercitamentis Cap. De doctrina puellarum Cap. Qui non legendi scriptores qui legendi Cap. De virginitate Cap.He regards the development of society as a distinctly human achievement, based on the ability to profit from experience and turn knowledge to useful ends.

Having an intelligent gift is only meaningful when the person is actively exercising it. De ratione dicendi, transl. Quomodo foris aget Cap. In his view, there are two related paths which are necessary to develop our humanity: education and action.