This book deals with the life of Florence Nightingale, the famous nurse.
Everyone knows the popular conception of Florence Nightingale. The saintly, self-sacrificing woman, the delicate maiden of high degree who threw aside the pleasures of a life of ease to succor the afflicted, the Lady with the Lamp, gliding through the horrors of the hospital at Scutari, and consecrating with the radiance of her goodness the dying soldier's couch-the vision is familiar to all. But the truth was different.

Florence Nightingale

Comment faire pour être heureux? Voilà la question que presque tout le monde se pose, et dont les réponses varient selon les nombreux ouvrages écrits sur le bonheur. Il n'est pas facile de parvenir à une vie heureuse, disait Sénèque. Il faut, avant tout, déterminer ce qui rend vraiment heureux; ensuite chercher comment l'atteindre. J'ai décidé d'être heureux parce que c'est bon pour la santé », disait Voltaire. Que ne sommes-nous pas prêts à faire pour avoir une meilleure santé physique et mentale? Et si le bonheur y contribue, pourquoi ne pas faire le choix d'être heureux? Comment développer l'art d'être heureux dans un monde où peines et contrariétés n'épargnent personne? S'appuyant sur les travaux de Kant, Sénèque, du baron d'Holbach, ou encore d'Alain, cette réflexion sur le bonheur montre comment parvenir à être heureux en développant un état d'esprit qui transcende les facteurs extérieurs et permet de conquérir le bien-être durable.

Le choix d etre heureux - comment developper le bien-etre durable

The radical difference between Stoicism and Epicureanism is one which has announced itself in metaphysics no less than in morals, in speculative no less than in practical philosophy. The distinction is expressed in the antithetical terms feeling and thought, sensation and reason, sensualism and naturalism, passion and intellect; and when looked at from a moral and religious point of view, in the antithesis of the flesh and the spirit, carnal-mindedness and spiritual-mindedness. All these expressions point to a distinction which has divided the world, and the adjustment and explanation of which has occupied the attention of philosophers, both speculative and practical, from the earliest times.

Stoicism and Epicureanism have their roots in this distinction, and are to be regarded merely as a new and marked form in which the distinction was propounded and enforced. The Stoic assigns pre-eminence to thought, reason, the spirit. The Epicurean gives the chief place to feeling, sensation, the flesh. When Stoicism is carried to excess, it leads to pride, and asceticism, and pharisaism. When Epicureanism is carried to excess, it degenerates into effeminacy and carnality.

But we should form a very erroneous estimate of these two schemes if we looked at them merely in their excess. Pride and austerity are the abuses of Stoicism. Effeminacy and sensuality are the vices of Epicureanism. By looking to these abuses we certainly obtain some notion of the tendencies of these systems, but we gain no insight into their true principles and essential characteristics.

In its popular sense, the word Epicureanism stands for a refined and calculating selfishness, seeking not power or fame, but the pleasures of sense, particularly of the palate, and those in company rather than solitude. An epicure is one who is extremely choice and delicate in his viands. In the other sense, Epicureanism signifies a philosophical system, which includes a theory of conduct, of nature, and of mind.

Stoicism and Epicureanism

Un livre d'activités sur le thème de Pâques avec 2 planches d'autocollants !

Hello Kitty : joyeuses Pâques

A learned Historian of the Christian Theology of the Apostolic age observes that what most distinguishes the Jewish religion, at least in its last centuries, is not so much monotheism as faith in the future. While elsewhere we see the imagination of men complacently retracing the picture of a golden age irrecoverably lost, Israel, guided by its prophets, persisted in turning its eyes towards the future, and attached itself the more firmly to a felicity yet to come, the more the actual situation seemed to give the lie to its hopes.

What these hopes were in relation to the future of that people and of the world, what the Messianic ideas and expectations were, we learn from the New Testament, particularly from the Gospels. And we find our impressions from this source made more clear in some points, and in all confirmed, by a study of the Apocalyptic literature, -of those writings of which it was the object to give both shape and expression to the Hebrew thought of the kingdom of heaven, and of the brilliant and miraculous events which would introduce and establish it...

The Aim and Hope of Jesus - Christianity and Modern Thought

In looking back upon the past history of Christianity, it is easy to trace the existence of two very different ideas of the nature of that religion. Their influence is discernible in what may be termed its incipient form, in perhaps the earliest period to which we can ascend, while it has been especially felt during the last three hundred years, as also it materially affects the position and relations of churches and sects at the present moment. From obvious characteristics of each, these ideas may be respectively designated as the ritualistic, or sacerdotal, and the dogmatic, or doctrinal. It is scarcely necessary to add, that the two have been constantly intermingled and blended together, acting and reacting upon each other, and either supporting or else thwarting each other with singular pertinacity. Neither of them is found, in any instance of importance, existing wholly apart from the other, so as to be the sole animating principle of a great religious organization. The nature of the case renders this impossible. Ritualistic observances cannot be rationally followed without dogmatic beliefs. The former are the natural exponents of the latter, which indeed they are supposed to represent and to symbolize. Nor can doctrinal creeds, again, wholly dispense with outward rites and forms. Even the most spiritual religion requires some outward medium of expression, if it is to influence strongly either communities or individuals. It must, therefore, tacitly or avowedly adopt something of the dogmatic, if not of the ritualistic, idea, although this may not be put into express words, much less formed into a definite creed or test of orthodoxy.

Christianity: What it is not, and What it is

La collection Toms est l'une des plus grandes collections de tapisseries anciennes constituées de manière privée durant la deuxième moitié du XXe siècle. Elle comprend plus de cent oeuvres, tissées entre le XVIe et le XIXe siècle dans les ateliers des Flandres, de France, d'Italie et d'Angleterre, et se caractérise tant par sa diversité géographique, chronologique et thématique que par son remarquable état de conservation.

Ce patrimoine a été légué en 1993 au Canton de Vaud (Suisse) par Mary Toms, veuve de Reginald. Le couple de collectionneurs était établi depuis 1958 au Château de Coinsins, entre Lausanne et Genève. En créant la Fondation Toms Pauli en 2000, l'Etat de Vaud a regroupé en une seule institution cette collection prestigieuse et celle d'art textile contemporain (1961-1992), reçue également en donation.

La présente publication documente toutes les oeuvres tissées de la collection Toms et en fait l'analyse historique et artistique. Les auteurs, Guy Delmarcel, Nicole de Reyniès et Wendy Hefford, font chacun autorité dans leurs domaines respectifs : ceux de la tapisserie flamande, française et anglaise. Ce catalogue permet de découvrir un large éventail de pièces issues d'une des grandes traditions artistiques européennes. Acquises sur le marché de l'art dans les années i960, ces tapisseries avaient disparu de la vue du public et des chercheurs depuis près d'un demi-siècle.

A leur époque, les tapisseries étaient bien plus onéreuses que les peintures. Mais au-delà de leur valeur, leur système complexe de production et de distribution en fait des témoins éloquents des sociétés qui les appréciaient. Richement illustré, l'ouvrage s'adresse autant aux spécialistes qu'aux lecteurs néophytes.

La collection Toms ; tapisseries du XVIe au XIXe siècle

Avant de parvenir à être éclairées chaque soir, nos villes ont longtemps vécu dans les ténèbres. Elles n'en sont sorties qu'avec effort et par une série de tâtonnements qu'il est intéressant de faire connaître. Il est d'un intérêt supérieur pour la bonne police des villes que les rues soient éclairées pendant la nuit, afin qu'on puisse y circuler sans peine, et que les gens de mauvais aloi y soient surveillés. L'idée si simple d'allumer des lanternes ou des flambeaux pour combattre l'intensité des ténèbres et répandre quelque clarté sur la voie publique est relativement moderne...

Histoire de l’éclairage des villes - Paris, Londres et Berlin

This book deals with the history of the sewing machine.
After almost a century of attempts to invent a machine that would sew, the practical sewing machine evolved in the mid-19th century.
In all the preceding centuries of civilization hand sewing was exclusively employed, and it was reserved for the Nineteenth Century to relieve women from the drudgery which for so many centuries had enslaved them.
Embroidery machines had been patented in England by Weisenthal in 1755, and Alsop in 1770, and on July 17, 1790, an English patent, No. 1,764, was granted to Thomas Saint for a crude form of sewing machine, having a horizontal arm and vertical needle. In 1826 a patent was granted in the United States to one Lye for a sewing machine, but no records of the same remain, as all were burned in the fire of 1836. In 1830 B. Thimonnier patented a sewing machine in France, 80 of which, made of wood, were in use in 1841 for sewing army clothing, but they were destroyed by a mob, as many other labor-saving inventions had been before. Between 1832 and 1835 Walter Hunt, of New York, made a lock-stitch sewing machine, but abandoned it...

Florence Nightingale

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