Background
Balmes was born at Vich in Catalonia, on the 28th of August 1810, and died there on the 9th of July 1848.
(LooiO, or the Art of Reasoning correctly, is the most imp...)
LooiO, or the Art of Reasoning correctly, is the most importaal diH cipline that can mark a school or a college. The Greek and th Latin, the modern tongues, geometry, the calculus, natural philosophy in eadi of its parts, and several other branches easy to be mentioned, are all highly useful studies; but their utility is far inferior to that of Logic; and it must be declared to be an unfortunate mistake to give them precedence over it. A principal end of education is to train the scholar so as to be uccessful in life. The whole success of life, however, essentially depends on having an understanding capable of reasoning well on the onciasions which life presents. But Logic, and Logic alone, whether natural or acquired, confers this faculty. Logic, therefore, should be the leading study, a sine qua non even, wherever the young are educated. Man is a rational being. Therefore, let him know how to exercise his reason. No accomplishment can balance a deficiency in this respect. Thus far, Logic has been a greatly neglected study in the United States. Mathematics, chemistry, geography, the languages, ancient and living, have put it out of doors in the majority of schools and college. It is an insane procedure against truth and intellect, and even morals, for which adequate reparation cm never be made. The act has kept away from tens of thousands of noble minds the nourishment and the I nspiration, the grace and the finish, to which, certainly, they had a most sacred claim, and with which in society they might have done great things. Let it not be said that Logic is a ditficult study. It is less difficult than the material branches for which it has been unwisely expelled. Bour years are required for the mathematics; the Greek and theL atin demand seven ;G erman, French, and Italian need a very long term; Algebra itself cannot be mastered in a short period. Logic ca (Typographical errors above are due to OCR software and don't occur in the book.)
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(No. 58 of the street de Cerrajeros, in the town of Vich, ...)
No. 58 of the street de Cerrajeros, in the town of Vich, in the province of Barcelona, Spain, was occupied by James Balmes, furrier by trade, who was married to Teresa Urpia. Of this marriage was born, on the 28th of August of the year indicated, James Lucian Anthony Balmes. It is a remarkable coincidence that Balmes came to the world on the day the Church celebrates the festival of the great doctor, St. A ugustine. His infancy passed, like that of most men, without any remarkable incident. He received his early education in the public school, called of Jesus and Mary conducted by the Rev. Ramon Bach; and at seven years of age he studied Latin grammar, rhetoric, philosophy, and one years theology in the seminary. (Typographical errors above are due to OCR software and don't occur in the book.) About the Publisher Forgotten Books is a publisher of historical writings, such as: Philosophy, Classics, Science, Religion, History, Folklore and Mythology. Forgotten Books' Classic Reprint Series utilizes the latest technology to regenerate facsimiles of historically important writings. Careful attention has been made to accurately preserve the original format of each page whilst digitally enhancing the aged text. Read books online for free at www.forgottenbooks.org
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(Existe algo. ¿Cómo lo sabemos? ¿Cuáles son nuestros medio...)
Existe algo. ¿Cómo lo sabemos? ¿Cuáles son nuestros medios de percepción? ¿Es legítimo el testimonio de éstos? En qué se funda su legitimidad? ¿Qué cosas existentes conocemos? ¿Cuál es la naturaleza de ellas? ¿Qué relaciones tienen entre sí? ¿Tienen origen? ¿Cuál es? ¿Tienen un fin ? ¿Cuál es ? Estas son las cuestiones que se ofrecen a la filosofía, a esa ciencia que no sin razón ha tomado un nombre tan modesto como amplio: "amor de la sabiduría, de esa sabiduría definida por Cicerón: la ciencia de las cosas divinas y humanas y de sus causas" Jaime Balmes - Historia de la Filosofía, Ojeada sobre la filosofía y su historia
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(This collection of literature attempts to compile many of...)
This collection of literature attempts to compile many of the classic works that have stood the test of time and offer them at a reduced, affordable price, in an attractive volume so that everyone can enjoy them.
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("El Protestantismo comparado con el Catolicismo en sus re...)
"El Protestantismo comparado con el Catolicismo en sus relaciones con la civilización europea" es la obra más célebre de Balmes, la mas leída en su tiempo, y ahora la que interesa a mayor número de espíritus cultos, la que por su carácter mixto de historia y filosofía abarca un círculo mas vasto y satisface mejor los anhelos de la cultura media, que no gusta de separar aquellas dos manifestaciones de la ciencia y de la vida. El instinto certero de los lectores no se ha equivocado sobre la verdadera trascendencia de la obra de Balmes, cuyo título no da exacta idea de su contenido. No es una refutación directa del Protestantismo ni una historia de sus evoluciones, asunto de poco interés en España, donde la teología protestante es materia de pura erudición, que entonces sólo cultivaba algún bibliófilo excéntrico, como don Luis Usoz. Balmes había estudiado a los grandes controversistas católicos, especialmente a Belarmino y Bossuet, pero le fueron inaccesibles los primitivos documentos de la Reforma, las obras de los heresiarcas del siglo XVI, y para su plan le hubieran sido inútiles, porque no escribía como teólogo, sino como historiador de la civilización, y no estudiaba el protestantismo en su esencia dogmática ni en la variedad de sus confesiones, sino en su influjo social. (Menéndez Pelayo, M.)
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(Ética. JAIME BALMES España 1810 - 1848)
Ética. JAIME BALMES España 1810 - 1848
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(¿Deberemos pensar por eso que la Filosofía se halla conde...)
¿Deberemos pensar por eso que la Filosofía se halla condenada a buscar incesantemente la verdad -"quaerit"- sin llegar jamás a su descubrimiento y posesión real y efectiva? Cuestión es esta que la historia de la Filosofía parece resolver y resuelve, a primera vista, en sentido afirmativo. Opiniones contrarias, con igual tesón y con igual apariencia de verdad defendidas y atacadas, hipótesis y teorías que se levantan hoy briosas y prepotentes para desaparecer mañana cual hoja arrebatada por el viento, luchas, victorias y derrotas alternadas entre el monismo hilozoista y el dualismo cósmico, entre el panteísmo inmanente y el teísmo trascendente, entre la concepción idealista y la concepción positivista, entre la moral estoica y la moral epicúrea, entre el dogmatismo y el escepticismo, entre la tesis materialista y la tesis espiritualista; épocas históricas informadas y dominadas, ya por una, ya por otra de estas tendencias y teorías tan opuestas y diferentes; escuelas que nacen, se desarrollan, dominan, decaen y mueren en sucesión monótona y desesperante; sistemas que se levantan, chocan y se precipitan unos sobre otros con XIII rapidez vertiginosa, y alguna vez con imponente estruendo: tal es el espectáculo que ofrece a nuestra vista la historia de la Filosofía. De aquí esta impresión más o menos acentuada de escepticismo que se experimenta de primera intención al terminar la lectura de la historia de la Filosofía. Porque, en efecto, nada más a propósito para producir en la mente impresiones y corrientes escépticas, que el espectáculo de la lucha constante, periódica y no pocas veces estéril de la Filosofía consigo misma, la consideración de la impotencia para descubrir, arraigar y establecer de una manera permanente en el seno de la humanidad ninguno de sus sistemas, ninguna de sus soluciones doctrinales. Cuando se penetra en el fondo de las cosas; cuando, a través de las luchas y contradicciones eternas de los sistemas filosóficos, se observan sus efectos y resultados con mirada escrutadora y penetrante, no es difícil persuadirse que si alguien pudo decir con cierto fondo de verdad que la historia de la Filosofía es la historia de los errores del espíritu humano, con igual fondo de verdad pudiera decirse también que la historia de la Filosofía es la historia de los progresos y desarrollo del espíritu humano. (Prólogo de la primera edición)
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Balmes was born at Vich in Catalonia, on the 28th of August 1810, and died there on the 9th of July 1848.
In 1817, Balmes began his studies at the seminary in Vic: three years of Latin grammar, three of Rhetoric and, from 1822, three of Philosophy. From 1825 to 1826, Balmes studied courses of Theology, also in Vic Seminary. He studied four courses of Theology in the College of San Carlos at the University of Cervera. For two years in 1830, because of the closure of the University of Cervera, Balmes continued studying in Vic, on his own. On 8 June 1833 he received his degree in theology. On 20 September 1834, in the chapel of the episcopal palace of Vic, Balmes was ordained a priest by bishop don Pablo de Jesús Corcuera. He continued his studies in theology and of Canons, again at the University of Cervera. Finally, in 1835, he received the title of Doctor of Theology and Bachelor of Canons.
Balmes then made several attempts to teach in an official way at the University of Barcelona and not get engaged for some time in Vic tutoring. Finally, the City Council appoints him, in 1837, Professor of Mathematics, a position that he held for four years. In 1839, his mother Teresa Urpiá, died. In 1841, he moved to Barcelona.
Then, Balmes began his creative activity and contributed to various newspapers and magazines: Peace, Catholic Madrid, Civilization; and several pamphlets that attract readers attention.
From 1841, his creative genius "exploded" and he developed in a few highly active months his writings and his personality, that would be admired throughout Europe.
On 7 September 1844, he wrote and published "The true idea of value, or thoughts on the origin, the nature and variations of the prices" in which he solved the calue paradox, clearly introducing the notion of marginal use, Balmes asked himself, "Why a precious stone has a higher value than a piece of bread?"
Having attacked the regent Espartero and been exiled he founded and edited on his return the El Pensamiento de la Nation, a Catholic and Conservative weekly; but his fame rests principally on El Protestantismo comparado con el Catolicismo-en sus relaciones con la Civilisation Europea (3 vols. , 1842-1844, 6th edition, 1879; Eng. trans. London, 1849), an able defence of Catholicism on the ground that it represents the spirit of obedience or order, as opposed to Protestantism, the spirit of revolt or anarchy. From the historical standpoint it is of little value. The best of his philosophical works, which are clear expositions of the scholastic system of thought, are the Filosofia Fondamental (4 vols. , 1846, Eng. trans. by H. F. Brownson, 2 vols. New York, 1856), and the Curso de Filosofia Elemental (4 vols. , 1847), which he translated into Latin for use in seminaries.
Balmes founded and edited a weekly newspaper, El pensamiento de la nación (“The Thought of the Nation”). He is best known for his El protestantismo comparado con el catolicismo en sus relaciones con la civilización europea (1842–44; Protestantism and Catholicism Compared in Their Effect on the Civilization of Europe).
("El Protestantismo comparado con el Catolicismo en sus re...)
(¿Deberemos pensar por eso que la Filosofía se halla conde...)
(This collection of literature attempts to compile many of...)
(LooiO, or the Art of Reasoning correctly, is the most imp...)
(Existe algo. ¿Cómo lo sabemos? ¿Cuáles son nuestros medio...)
(Ética. JAIME BALMES España 1810 - 1848)
(No. 58 of the street de Cerrajeros, in the town of Vich, ...)
