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Books on the topic 'Baylen'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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1

Francisco, Acosta, Ruiz Jiménez Marta, and Bailén (Spain) Excmo Ayuntamiento, eds. Baylen, 1808-2008: Baylén, su impacto en la nueva Europa del siglo XIX y su proyección futura. Jaén: Universidad de Jaén, 2009.

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2

Congreso, Internacional "Baylen 1808-2008" (2008 Bailén Spain). Baylen, 1808-2008: Baylén, su impacto en la nueva Europa del siglo XIX y su proyección futura. Jaén: Universidad de Jaén, 2009.

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3

Pierre Bayle. 2nd ed. Dordrecht: M. Nijhoff, 1985.

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4

Mori, Gianluca. Bayle philosophe. Paris: Champion, 1999.

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5

Labrousse, Elisabeth. Pierre Bayle. 2nd ed. Dordrecht: Nijhoff, 1985.

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6

Bost, Hubert. Pierre Bayle. [Paris]: Fayard, 2006.

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7

Lennon, Thomas M. Reading Bayle. Toronto: University of Toronto Press, 1999.

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8

Pierre Bayle. [Paris]: Fayard, 2006.

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9

Faÿ-Hallé, Antoinette. Pierre Bayle. Paris: Edition DM Sarver, 1995.

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10

Bayle philosophie. Paris: Honore Champion, 1999.

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11

Labrousse, Elisabeth. Pierre Bayle. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-009-5087-0.

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12

Mori, Gianluca. Bayle philosophe. Paris: H. Champion, 1999.

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13

Notes sur Bayle. Paris: Vrin, 1987.

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14

Mori, Gianluca. Introduzione a Bayle. Roma: Laterza, 1996.

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15

Sally, Jenkinson, ed. Bayle--political writings. Cambridge [UK]: Cambridge University Press, 2000.

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16

Khan, A. N. Pakistan aur akas baylein. Haripur: Al-Qalam, 2002.

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17

Z̲auqī, Musharraf ʻĀlam. Bayān. Naʼī Dihlī: Tak̲h̲līqkār Pablisharz, 1995.

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18

Foundation, Voltaire, ed. Le rayonnement de Bayle. Oxford: Voltaire Foundation, 2010.

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19

Bayle, Pierre. Correspondance de Pierre Bayle. Oxford: Voltaire Foundation, 1999.

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20

Pierre Bayle's Cartesian metaphysics: Rediscovering early modern philosophy. New York: Routledge, 2009.

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21

Bloodroot: A China Bayles mystery. Waterville, Me: Thorndike Press, 2002.

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22

Copyright Paperback Collection (Library of Congress), ed. The Beaux of Bayley Dell. New York: Zebra Books, Kensington Pub. Corp., 1995.

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23

Bloodroot: A China Bayles mystery. New York: Berkley Books, 2001.

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24

Bertuleit, Sigrid, 1957- editor, author, ed. Künstler sehen Bayern - Bayern lässt staunen. Schweinfurt: Museum Georg Schäfer, 2013.

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25

Zavʹi͡alov, V. R. Bai͡annoe iskusstvo. Voronezh: Izd-vo Voronezhskogo universiteta, 1995.

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26

Mike, Bishop, ed. Bears handbook: Stories, stats, and stuff about Baylor football. Wichita, Kan: Wichita Eagle and Beacon Pub., 1996.

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27

Sem, Peter. Bayern: Spezialkatalog. 8th ed. Gundelsheim: P. Sem, 2000.

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28

Muḥammad, Ḥassūn, ed. al- Bayān. Qum: Muḥammad al-Ḥassūn, 1991.

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29

Suhrāb, Asadī. Shīrīn bayān. [Tehran]: Nashr-i Gulfām, 1990.

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30

al- Bayān. Lāhaur: Majlis-i Taraqqī-yi Adab, 1989.

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31

(Germany), Bavaria. Landesrecht Bayern. 4th ed. Baden-Baden: Nomos, 2008.

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32

1934-, Mayer Richard, ed. Goldenes Bayern. München: Bruckmann, 1986.

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33

Jim, Whiting. Bayern Munich. Mankato, MN: Creative Education, 2015.

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34

(Germany), Bavaria. Landesrecht Bayern. 8th ed. Berlin: RA-Micro Verl., 2005.

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35

Jim, Whiting. Bayern Munich. Mankato, MN: Creative Paperbacks, 2016.

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36

Dihlavī, Ak̲h̲lāq Aḥmad. Merā bayān. Lāhaur: Maktabah-yi ʻĀliyah, 1995.

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37

Lang, August R. Kartellbericht Bayern. München: Bayerisches Staatsministerium für Wirtschaft und Verkehr, Pressestelle + Öffentlichkeitsarbeit, 1993.

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38

Balten in Bayern und Bayern im Baltikum. Pfaffenhofen: W. Ludwig Verlag, 1988.

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39

Bost, Hubert. Pierre Bayle et la religion. Paris: Presses universitaires de France, 1994.

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40

Bordeaux, Université de, ed. Pierre Bayle et le politique. Paris: Honoré Champion éditeur, 2014.

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41

Chion, Michel. Francois Bayle, parcours d'un compositeur. Belgique: Musiques & Recherches, 1994.

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42

Labrousse, Elisabeth. Pierre Bayle: Hétérodoxie et rigorisme. 2nd ed. Paris: Albin Michel, 1996.

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43

Taylor, Helena. The Exile Writes Back. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796770.003.0005.

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This chapter focuses on the historiographical difficulties entailed in telling Ovid’s story. It analyses the entry on Ovid in Pierre Bayle’s biographical encyclopaedia, Dictionnaire historique et critique. Bayle surveys the historiographical tradition of the Lives of Ovid and, in line with the intentions of the Dictionnaire, which was initially conceived to reveal errors in scholarship, identifies the limitations of many of the sources. Through close reading, this chapter examines how Bayle reads Ovid, situating this within the hermeneutical debates about reading Bayle. Bayle’s analysis of Ovid’s elusive explanations for why he was exiled allows for a paradoxical demonstration of both the need for, and the limitations of, historical enquiry, illustrating the scepticism towards knowledge and authority implicit in the Dictionnaire as a whole.
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44

Taylor, Helena. Ovid and Historiography. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796770.003.0006.

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This chapter focuses on the historiographical difficulties entailed in telling Ovid’s story. It analyses the entry on Ovid in Pierre Bayle’s biographical encyclopaedia, Dictionnaire historique et critique. Bayle surveys the historiographical tradition of the Lives of Ovid and, in line with the intentions of the Dictionnaire, which was initially conceived to reveal errors in scholarship, identifies the limitations of many of the sources. Through close reading, this chapter examines how Bayle reads Ovid, situating this within the hermeneutical debates about reading Bayle. Bayle’s analysis of Ovid’s elusive explanations for why he was exiled allows for a paradoxical demonstration of both the need for, and the limitations of, historical enquiry, illustrating the scepticism towards knowledge and authority implicit in the Dictionnaire as a whole.
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45

Forst, Rainer. Religion, Reason, and Toleration. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198794394.003.0018.

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This chapter compares two Enlightenment theories of religious toleration: the theories of Pierre Bayle and Immanuel Kant. Both Bayle and Kant argued for an autonomous conception of morality as the ground of reciprocal and universal toleration, but they differed in the ways in which they thought of the relation between faith and reason. The chapter discusses how in that latter regard, a Baylean perspective is superior to a Kantian one, whereas it concludes that the Kantian approach has a better way to connect morality and a politics of public justification when it comes to think about a political regime of toleration.
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46

Pitassi, Maria-Cristina. Bayle, the Bible, and the Remonstrant Tradition at the Time of the Commentaire philosophique. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198806837.003.0013.

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Bayle’s equivocal relationship to Arminianism is here examined from the perspective of the status of the Bible. Though rejecting the doctrine that every word was to be considered divinely inspired, Bayle did defend the divinity of Scripture in his polemic with Jean Le Clerc. For Le Clerc, biblical criticism could solve theological conflicts by discovering the authentic meaning of Scripture, but Bayle insisted that natural light precedes exegesis, and revelation is limited to those matters that do not conflict with reason. He dissociates himself from Socinianism by distinguishing moral from speculative reason. Only moral reason offers an absolute norm. Bayle disregards the Arminian distinction between what is against reason and what is beyond reason. His Commentaire philosophique juxtaposes the natural light that can identify divine elements in the Bible with our historical reality that frustrates its capacity for apprehending religious truths. Thus Bayle inevitably clashes with the Arminian tradition.
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47

Schmaltz, Tad M. The Metaphysics of the Material World. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190070229.001.0001.

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This book traces a particular development of the metaphysics of the material world in early modern thought. The route it follows derives from a critique of Spinoza in the work of Pierre Bayle. Bayle charged in particular that Spinoza’s monistic conception of the material world founders on the account of extension and its “modes” and parts that he inherited from Descartes, and that Descartes in turn inherited from late scholasticism, and ultimately from Aristotle. After an initial discussion of Bayle’s critique of Spinoza and its relation to Aristotle’s distinction between substance and accident, this study starts with the original re-conceptualization of Aristotle’s metaphysics of the material world that we find in the work of the early modern scholastic Suárez. What receives particular attention is Suárez’s introduction of the “modal distinction” and his distinctive account of the Aristotelian accident of “continuous quantity.” This examination of Suárez is followed by a treatment of the connections of his particular version of the scholastic conception of the material world to the very different conception that Descartes offered. Especially important is Descartes’s view of the relation of extended substance both to its modes and to the parts that compose it. Finally, there is a consideration of what these developments in Suárez and Descartes have to teach us about Spinoza’s monistic conception of the material world. Of special concern here is to draw on this historical narrative to provide a re-assessment of Bayle’s critique of Spinoza.
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48

Nightshade: China Bayles #16 (China Bayles Mystery). Berkley Hardcover, 2008.

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49

François Bayle. Paris: M. de Maule, 2003.

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50

Baylón: Guirigato : fotografías. Madrid: Comunidad de Madrid, 2001.

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