Desperate Duchesses (Desperate Duchesses, Book 1) by Eloisa James

By Eloisa James

"*Welcome to an international of reckless sensuality and glittering sophistication . . . of dangerously good-looking gents and younger women longing to achieve a name . . . of video games performed for top stakes, including—on occasion—a lady's virtue.*

A marquess's sheltered simply daughter, woman Roberta St. Giles falls in love with a guy she glimpses throughout a crowded ballroom: a duke, a video game participant of consummate ability, a infamous rakehell who exhibits little interest in marriage—until he lays eyes on Roberta.

Yet the Earl of Gryffyn understands too good that the fee required to achieve a coronet is usually too excessive. Damon Reeve, the earl, is decided to guard the beautiful Roberta from chasing after the inaccurate destiny.

Can Damon appeal to her right into a high-stakes video game of his personal, whether his center could be misplaced within the venture?

**
"

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Additional info for Desperate Duchesses (Desperate Duchesses, Book 1)

Sample text

Critias believes that he and Charmides already know and have what Socrates knows they do not know and do not have. Critias falsely believes that  Horst Hutter Charmides, like himself, has a well-grown soul (eu\ pefukwv~) (e), and that in this respect also he is most beautiful and good (pavnu kalo;~ kai; ajgaqov~ ejstin kai; tau`ta) (e). Besides, Charmides appears to others and to himself to be already a philosopher and quite poetical (kai; e[stin filovsofov~ te kaiv . . pavnu poihtikov~) (a).

The Socratic elenchus is a marvelous instrument for the maintenance of openness and flexibility. The elenchus loosens and destroys dogmatic incrustations. It helps maintain openness to the influx of forces from below as well as from without. It recalls us to our status as dependent beings who have a fate that limits their possibilities. As dependents we may be open to what wells up from the unconscious or the subconscious. However, we also may be closed; in either case, those forces are always stronger than our pitiful selves.

B–c). This correction removes from Critias’s sophism the aspect of a self-grounding system of thought, as well as a way of life that is grounded in arbitrary human fiat, unrelated to any reality outside human cognition. The recognition of something “out there,” beyond all language and beyond the infinite number of all possible (true) propositions, requires a view that the choice of ways of life, the choice of culture and of religion—in short, what happens to oneself, to one’s group, and to all possible groups—is always partially given and beyond complete human determination.

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