These volumes are the first in a series containing works by Erasmus 'that concern literature and education': interests which to him were scarcely separable. The aim of Erasmian education was a civilized life, expressed in Christian piety and the fulfilment of public and private duties and embellished by learning and literature. Towards these ends the soundest training for youth was what Erasmus often called bonne litterae, 'good letters,' a literary and rhetorical training based on Greek and Latin authors. For centuries the classical curriculum was the core of liberal education, and Erasmus was long regarded as its exemplar. Though never a university teacher except briefly at Cambridge (1311-14), he was a 'teacher of teachers' through his treatises on pedagogy and rhetoric and his many works of scholarship. The four works presented here in annotated translations are characteristic expressions of his dedication to learning and his confidence in the values of classical literature for the modern world of his time. Antibarbari (1520), translated and annotated by Margaret Mann Phillips, is a defence of the humanities against ignorant and misguided critics who question both their supposed worth and the appropriateness of pagan writings for Christian pupils. The reply of Erasmus becomes a manifesto on behalf of reason, scholarship, and literature. As for paganism, he insists that if secular knowledge is used properly it cannot harm but must help Christians. 'None of the liberal disciplines is Christian' because they all antedated Christianity, yet they 'all concern Christ' because they can be put to Christian uses. Parabolae (1514), translated and annotated by R.A.B. Mynors, a work that 'contributes eminently to style,' is a collection of similitudes drawn from observations of men, customs, and nature. Many are culled from Plutarch and Seneca, but for those from Seneca, and from Aristotle, the moral applications are added by Erasmus. As an exercise in the rhetoric of moral philosophy - 'many jewels in one small box,' Erasmus terms it-this book quickly became popular and long remained so. De copia (1512), translated and annotated by Betty I. Knott, is not a plan for the entire curriculum but a treatise on the 'abundant' or rich style in writing and speaking Latin, a guide to attaining fluency and variety in discourse. As a manual for students De copia broke new ground. It was a remarkably successful work, used in schools in many lands for generations. From 1312 to 1600, more than 130 printings are recorded. De ratione studii (1312), translated and annotated by Brian McGregor, furnishes a concise but clear exposition of the curriculum, text, and methods of Erasmus' programme for liberal studies in grammar schools. Here as in all of his writings on education, language is the heart of the matter. The main goals are accurate, effective expression and communication in Latin, though Erasmus expects much besides literature to be learned from the study of literature. He emphasizes the necessity for competent and sympathetic teachers. Each translation is introduced by the translator, and a general introduction by the editor discusses the significance of each of the works, its relation to the others, and its subsequent fortunes. Wallace K. Ferguson provides an introductory essay, 'The Works of Erasmus.'
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Desiderius Erasmus (c. 1466-1536), a Dutch humanist, Catholic priest, and scholar, was one of the most influential Renaissance figures. A professor of divinity and Greek, Erasmus wrote, taught, and travelled, meeting with Europe's foremost scholars. A prolific author, Erasmus wrote on both ecclesiastic and general human interest subjects. The late Craig R. Thompson was Emeritus Professor of English Literature, University of Pennsylvania. He was for many years a member of the Editorial Board of the Collected Works of Erasmus and has edited and translated a number of Renaissance texts, including the CWE 23-24.
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Etat : Very Good. Hardcover in a bright dust jacket, pages 279-774. The aim of Erasmian education was a civilized life, expressed in Christian piety and the fulfillment of public and private duties and embellished by learning and literature. Towards these ends the soundest training for youth was what Erasmus often called bonne litterae, 'good letters,' a literary and rhetorical training based on Greek and Latin authors. The two works presented here in annotated translations are characteristic expressions of his dedication to learning and his confidence in the values of classical literature for the modern world of his time. Clean copy. Record # 387428. N° de réf. du vendeur 387428
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Cloth. Etat : Very Good. Etat de la jaquette : Very Good-. Volume 23 only. Clean and solid. A little tearing to edges of jacket. ; Collected Works Of Erasmus; Vol. 23; B&W Illustrations; 8vo; 277 pages. N° de réf. du vendeur 330049
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hardcover. Etat : Very Good. 2 Hardcover volumes in dust jackets of Literary and Educational Writings I and II. Volume I of this set is Very good - Clean text with NO writing and NO highlighting. Dust jacket has some light wear with a light bump at head and foot of spine. VG/VG-. Volume II of this set has some pencil notes to margins on about 20 pages. Dust jakcet has a 1/4" closed tear at head of spine at front hinge and 1/4" chip at head of rear hinge corner of spine. Good+/VG-. Overall a very good- reading set. Oversized. Clean text -- NO writing, NO highlighting to text.ÂPLEASE NOTE: Domestic US media (standard) US orders ONLY. NO international orders. N° de réf. du vendeur mon0000224816
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