Païens et Chrétiens. Récits des premiers temps du Christianisme par le comte Anatole de Ségur.

Scriptum Editions 1999, cm.26x26, pp.215, ill.coul. hardcover with dustjacket. Private Ireland reveals the essence of Irish living style in an atmospheric photographic study of some of the country's most evocative and charming homes--from grand estates to characterful farmhouses and fancifull follies. The houses and studios of some of the country's most interesting creative spirits are included, from writers, artists and musicians to artisans, architects and designers. A visual exploration of Irish living style, both north and south, Private Ireland documents the setting, the character and the idiosyncrasies of each featured home--whether an historic abbey, a Dublin townhouse, a romantic castle, or a simple whitewashed cottage by the sea.

Translated from the German by William Johnston. Fourth edition, carefully revised and enlarged by W. Francis and J.W. Griffith. London, Henry G. Bohn 1846, un vol. di 2, cm.12x19, pp.XXIV,518,(2), un ritratto dell'A. inciso all'antiporta e protetto da velina, legatura ed. in percallina verde scuro, impressioni a secco a piatti e dorso, titoli in oro al dorso.

Paris, Bruxelles, De Boeck Université 1998, cm.16x24, pp.357, legatura editoriale cartonata, copertina figurata a colori. Collana Bibliothèque du Moyen Age,10. Testo in francese.

University of California Press 1994, cm.15x23, pp.254, brossura con copertina figurata a colori. We tend to suppose that the ancient Greeks had primitive ideas of the self, of responsibility, freedom, and shame, and that now humanity has advanced from these to a more refined moral consciousness. Bernard Williams's original and radical book questions this picture of Western history. While we are in many ways different from the Greeks, Williams claims that the differences are not to be traced to a shift in these basic conceptions of ethical life. We are more like the ancients than we are prepared to acknowledge, and only when this is understood can we properly grasp our most important differences from them, such as our rejection of slavery. The author is a philosopher, but much of his book is directed to writers such as Homer and the tragedians, whom he discusses as poets and not just as materials for philosophy. At the center of his study is the question of how we can understand Greek tragedy at all, when its world is so far from ours.