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   1 Mortimer J Adler

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   28 Saint Thomas Aquinas

1:Reading list (1972 edition)[edit]1. Homer - Iliad, Odyssey2. The Old Testament3. Aeschylus - Tragedies4. Sophocles - Tragedies5. Herodotus - Histories6. Euripides - Tragedies7. Thucydides - History of the Peloponnesian War8. Hippocrates - Medical Writings9. Aristophanes - Comedies10. Plato - Dialogues11. Aristotle - Works12. Epicurus - Letter to Herodotus; Letter to Menoecus13. Euclid - Elements14.Archimedes - Works15. Apollonius of Perga - Conic Sections16. Cicero - Works17. Lucretius - On the Nature of Things18. Virgil - Works19. Horace - Works20. Livy - History of Rome21. Ovid - Works22. Plutarch - Parallel Lives; Moralia23. Tacitus - Histories; Annals; Agricola Germania24. Nicomachus of Gerasa - Introduction to Arithmetic25. Epictetus - Discourses; Encheiridion26. Ptolemy - Almagest27. Lucian - Works28. Marcus Aurelius - Meditations29. Galen - On the Natural Faculties30. The New Testament31. Plotinus - The Enneads32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine33. The Song of Roland34. The Nibelungenlied35. The Saga of Burnt Njal36. St. Thomas Aquinas - Summa Theologica37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales39. Leonardo da Vinci - Notebooks40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy41. Desiderius Erasmus - The Praise of Folly42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres43. Thomas More - Utopia44. Martin Luther - Table Talk; Three Treatises45. François Rabelais - Gargantua and Pantagruel46. John Calvin - Institutes of the Christian Religion47. Michel de Montaigne - Essays48. William Gilbert - On the Loadstone and Magnetic Bodies49. Miguel de Cervantes - Don Quixote50. Edmund Spenser - Prothalamion; The Faerie Queene51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis52. William Shakespeare - Poetry and Plays53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals56. Thomas Hobbes - Leviathan57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy58. John Milton - Works59. Molière - Comedies60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises61. Christiaan Huygens - Treatise on Light62. Benedict de Spinoza - Ethics63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education64. Jean Baptiste Racine - Tragedies65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology67.Daniel Defoe - Robinson Crusoe68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal69. William Congreve - The Way of the World70. George Berkeley - Principles of Human Knowledge71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws73. Voltaire - Letters on the English; Candide; Philosophical Dictionary74. Henry Fielding - Joseph Andrews; Tom Jones75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler,

*** NEWFULLDB 2.4M ***

1:To love is to will the good of the other. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

2:To scorn the dictate of reason is to scorn the commandment of God. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

3:Baptism is the door of the spiritual life and the gateway to the sacraments. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

4:Not everyone who is enlightened by an angel knows that he is enlightened by him. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

5:Man cannot live without joy. That is why one deprived of spiritual joys goes over to carnal pleasures. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

6:Just as it is better to illuminate than merely to shine, so to pass on what one has contemplated is better than merely to contemplate. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

7:The fire of hell is called eternal, only because it never ends. Still, there is change in the pains of the lost...Hence in hell true eternity does not exist, but rather time. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

8:Beauty adds to goodness a relation to the cognitive faculty: so that "good" means that which simply pleases the appetite; while the "beautiful" is something pleasant to apprehend. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

9:Frederick agreed that the punishment of La Barre was extreme; for his part he would rather have condemned the youth to read the entire Summa theologica of Thomas Aquinas; this, he thought, would be a fate worse than death. ~ Will Durant

10:Thus from the four preceding articles, the definition of law may be gathered; and it is nothing else than an ordinance of reason for the common good, made by him who has care of the community, and promulgated. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

11:We ought to cherish the body. Our body's substance is not from an evil principle, as the Manicheans imagine, but from God. And therefore, we ought to cherish the body by the friendship of love, by which we love God. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

12:The image of God always abides in the soul, whether this image be obsolete and clouded over as to amount to almost nothing; or whether it be obscured or disfigured, as is the case with sinners; or whether it be clear and beautiful as is the case with the just. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

13:The third principle [way doing good to another may give pleasure] is the motive: for instance when a man is moved by one whom he loves, to do good to someone: for whatever we do or suffer for a friend is pleasant, because love is the principal cause of pleasure. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

14:To be united to God in unity of person was not fitting to human flesh, according to its natural endowments, since it was above his dignity; nevertheless, it was fitting that God, by reason of his infinite goodness, should unite it to himself for human salvation. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

15:As was said above, there does not fall under the scope of God's omnipotence anything that implies a contradiction. Now that the past should not have been implies a contradiction.... Whence, that the past should not have been, does not come under the scope of divine power. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

16:Yet if heretics be altogether uprooted by death, this is not contrary to Our Lord's command [in Matthew 13:30], which is to be understood as referring to the case when the cockle [weeds] cannot be plucked up without plucking up the wheat, as we explained above (10, 8, ad 1), when treating of unbelievers in general. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

17:Now the object of the will, i.e., of man's appetite, is the universal good...Hence it is evident that nothing can lull the human will but the universal good. This is to be found, not in any creature, but in God alone; because every creature has goodness by participation. Thus God alone can satisfy the will of a human being. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

18:Whatever was in the human nature of Christ was moved at the bidding of the divine will; yet it does not follow that in Christ there was no movement of the will proper to human nature, for the good wills of other saints are moved by God's will... For although the will cannot be inwardly moved by any creature, yet it can be moved inwardly by God. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

19:Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most perfect hate. Wherefore as the saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the saints will give them very great pain; hence it is written (Isaiah 26:11): "Let the envious people see and be confounded, and let fire devour Thy enemies." Therefore they will wish all the good were damned. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

20:God is the most noble of beings. Now it is impossible for a body to be the most noble of beings; for a body must be either animate or inanimate; and an animate body is manifestly nobler than any inanimate body. But an animate body is not animate precisely as body; otherwise all bodies would be animate. Therefore its animation depends upon some other thing, as our body depends for its animation on the soul. Hence that by which a body becomes animated must be nobler than the body. Therefore it is impossible that God should be a body. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

21:God is the most noble of beings. Now it is impossible for a body to be the most noble of beings; for a body must be either animate or inanimate; and an animate body is manifestly nobler than any inanimate body. But an animate body is not animate precisely as body; otherwise all bodies would be animate. Therefore its animation depends upon some other thing, as our body depends for its animation on the soul. Hence that by which a body becomes animated must be nobler than the body. Therefore it is impossible that God should be a body. ~ Thomas Aquinas, Summa Theologica, Part 1, Question 3

22:Whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

23:It was necessary for our salvation that there be a knowledge revealed by God, besides philosophical science built up by human reason. Firstly, indeed, because the human being is directed to God, as to an end that surpasses the grasp of his reason. "The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee" (Isaiah 64:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

24:it is to be observed that four proximate effects may be ascribed to love: viz. melting, enjoyment, languor, and fervor. Of these the first is "melting," which is opposed to freezing. For things that are frozen, are closely bound together, so as to be hard to pierce. But it belongs to love that the appetite is fitted to receive the good which is loved, inasmuch as the object loved is in the lover...Consequently the freezing or hardening of the heart is a disposition incompatible with love: while melting denotes a softening of the heart, whereby the heart shows itself to be ready for the entrance of the beloved. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

25:As regards the individual nature, woman is defective and misbegotten, for the active power of the male seed tends to the production of a perfect likeness in the masculine sex; while the production of a woman comes from defect in the active force or from some material indisposition, or even from some external influence...On the other hand, as regards human nature in general, woman is not misbegotten, but is included in nature's intention as directed to the work of generation. Now the general intention of nature depends on God, Who is the universal Author of nature. Therefore, in producing nature, God formed not only the male but also the female. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

26:It is written (1 John 4:16): "He that abideth in charity abideth in God, and God in him." Now charity is the love of God. Therefore, for the same reason, every love makes the beloved to be in the lover, and vice versa...the beloved is said to be in the lover, inasmuch as the beloved abides in the apprehension of the lover, according to Philippians 1:7, "For that I have you in my heart": while the lover is said to be in the beloved, according to apprehension, inasmuch as the lover is not satisfied with a superficial apprehension of the beloved, but strives to gain an intimate knowledge of everything pertaining to the beloved, so as to penetrate into his very soul. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

27:Whether the angel guardian ever forsakes a man?...It would seem that the angel guardian sometimes forsakes the man whom he is appointed to guard... On the contrary, The demons are ever assailing us, according to 1 Peter 5:8: "Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour." Much more therefore do the good angels ever guard us... the guardianship of the angels is an effect of Divine providence in regard to man. Now it is evident that neither man, nor anything at all, is entirely withdrawn from the providence of God: for in as far as a thing participates being, so far is it subject to the providence that extends over all being. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

28:Reason may be employed in two ways to establish a point: firstly, for the purpose of furnishing sufficient proof of some principle, as in natural science, where sufficient proof can be brought to show that the movement of the heavens is always of uniform velocity. Reason is employed in another way, not as furnishing a sufficient proof of a principle, but as confirming an already established principle, by showing the congruity of its results, as in astrology the theory of eccentrics and epicycles is considered as established, because thereby the sensible appearances of the heavenly movements can be explained; not, however, as if this proof were sufficient, forasmuch as some other theory might explain them. ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

29:But if man's affection be one of passion, then it is moved also in regard to other animals: for since the passion of pity is caused by the afflictions of others; and since it happens that even irrational animals are sensible to pain, it is possible for the affection of pity to arise in a man with regard to the sufferings of animals. Now it is evident that if a man practice a pitiful affection for animals, he is all the more disposed to take pity on his fellow-men: wherefore it is written (Prov. 12:10): "The just regardeth the lives of his beasts: but the bowels of the wicked are cruel." Consequently the Lord, in order to inculcate pity to the Jewish people, who were prone to cruelty, wished them to practice pity even with regard to dumb animals, and forbade them to do certain things savoring of cruelty to animals. Hence He prohibited them to "boil a kid in the milk of its dam"; and to "muzzle the ox that treadeth out the corn"; and to slay "the dam with her young." ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

30:I answer that, It was necessary for woman to be made, as the Scripture says, as a "helper" to man; not, indeed, as a helpmate in other works, as some say, since man can be more efficiently helped by another man in other works; but as a helper in the work of generation. This can be made clear if we observe the mode of generation carried out in various living things. Some living things do not possess in themselves the power of generation, but are generated by some other specific agent, such as some plants and animals by the influence of the heavenly bodies, from some fitting matter and not from seed: others possess the active and passive generative power together; as we see in plants which are generated from seed; for the noblest vital function in plants is generation. Wherefore we observe that in these the active power of generation invariably accompanies the passive power. Among perfect animals the active power of generation belongs to the male sex, and the passive power to the female. And as among animals there is a vital operation nobler than generation, to which their life is principally directed; therefore the male sex is not found in continual union with the female in perfect animals, but only at the time of coition; so that we may consider that by this means the male and female are one, as in plants they are always united; although in some cases one of them preponderates, and in some the other. But man is yet further ordered to a still nobler vital action, and that is intellectual operation. Therefore there was greater reason for the distinction of these two forces in man; so that the female should be produced separately from the male; although they are carnally united for generation. Therefore directly after the formation of woman, it was said: "And they shall be two in one flesh" (Gn. 2:24). ~ Saint Thomas Aquinas, Summa Theologica (1265–1274)

31:In the history of philosophy, the term “rationalism” has two distinct meanings. In one sense, it signifies an unbreached commitment to reasoned thought in contrast to any irrationalist rejection of the mind. In this sense, Aristotle and Ayn Rand are preeminent rationalists, opposed to any form of unreason, including faith. In a narrower sense, however, rationalism contrasts with empiricism as regards the false dichotomy between commitment to so-called “pure” reason (i.e., reason detached from perceptual reality) and an exclusive reliance on sense experience (i.e., observation without inference therefrom). Rationalism, in this sense, is a commitment to reason construed as logical deduction from non-observational starting points, and a distrust of sense experience (e.g., the method of Descartes). Empiricism, according to this mistaken dichotomy, is a belief that sense experience provides factual knowledge, but any inference beyond observation is a mere manipulation of words or verbal symbols (e.g., the approach of Hume). Both Aristotle and Ayn Rand reject such a false dichotomy between reason and sense experience; neither are rationalists in this narrow sense. Theology is the purest expression of rationalism in the sense of proceeding by logical deduction from premises ungrounded in observable fact—deduction without reference to reality. The so-called “thinking” involved here is purely formal, observationally baseless, devoid of facts, cut off from reality. Thomas Aquinas, for example, was history’s foremost expert regarding the field of “angelology.” No one could match his “knowledge” of angels, and he devoted far more of his massive Summa Theologica to them than to physics. ~ Andrew Bernstein

32:Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler

33:Reading list (1972 edition)[edit] 1. Homer - Iliad, Odyssey 2. The Old Testament 3. Aeschylus - Tragedies 4. Sophocles - Tragedies 5. Herodotus - Histories 6. Euripides - Tragedies 7. Thucydides - History of the Peloponnesian War 8. Hippocrates - Medical Writings 9. Aristophanes - Comedies 10. Plato - Dialogues 11. Aristotle - Works 12. Epicurus - Letter to Herodotus; Letter to Menoecus 13. Euclid - Elements 14.Archimedes - Works 15. Apollonius of Perga - Conic Sections 16. Cicero - Works 17. Lucretius - On the Nature of Things 18. Virgil - Works 19. Horace - Works 20. Livy - History of Rome 21. Ovid - Works 22. Plutarch - Parallel Lives; Moralia 23. Tacitus - Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa - Introduction to Arithmetic 25. Epictetus - Discourses; Encheiridion 26. Ptolemy - Almagest 27. Lucian - Works 28. Marcus Aurelius - Meditations 29. Galen - On the Natural Faculties 30. The New Testament 31. Plotinus - The Enneads 32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njal 36. St. Thomas Aquinas - Summa Theologica 37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci - Notebooks 40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus - The Praise of Folly 42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres 43. Thomas More - Utopia 44. Martin Luther - Table Talk; Three Treatises 45. François Rabelais - Gargantua and Pantagruel 46. John Calvin - Institutes of the Christian Religion 47. Michel de Montaigne - Essays 48. William Gilbert - On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes - Don Quixote 50. Edmund Spenser - Prothalamion; The Faerie Queene 51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare - Poetry and Plays 53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes - Leviathan 57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton - Works 59. Molière - Comedies 60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens - Treatise on Light 62. Benedict de Spinoza - Ethics 63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine - Tragedies 65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67.Daniel Defoe - Robinson Crusoe 68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve - The Way of the World 70. George Berkeley - Principles of Human Knowledge 71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws 73. Voltaire - Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding - Joseph Andrews; Tom Jones 75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets    ~ Mortimer J Adler,

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