{"product_id":"141203","title":"The power of nonviolence ","description":"\u003ccenter\u003e\u003cdiv style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/tmgdisk01.cafe24.com\/images\/vs\/4172\/sv\/WQtVOArHWUg4oJJqX8sW0l.png?v=1764957324\" style=\"max-width:100%;max-height:10px\"\u003e\u003c\/div\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\n\n\u003cdiv style=\"width:95%\"\u003e\n\n\u003cdiv style=\"text-align:center;font-size:30px;font-weight:bolder;line-height:1.6em\"\u003e The power of nonviolence \u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"border-bottom:1px;border-bottom-style:dotted;border-color:;padding-bottom:20px\"\u003e\u003ccenter\u003e\u003ctable align=\"center\" width=\"100%\"\u003e\u003ctbody style=\"border:0px\"\u003e\n\n\u003ctr\u003e\u003ctd align=\"center\" style=\"line-height:1.2em;text-align:center;font-size:18px;color:black;font-weight:bold;padding-bottom:20px;\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\u003ctr\u003e\u003ctd style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/image.yes24.com\/goods\/105360153\/XL\" style=\"max-width:100%;height:auto\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\n\u003c\/tbody\u003e\u003c\/table\u003e\u003c\/center\u003e\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;{split_style6}padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e Description \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;word-break:break-all;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eBook Introduction\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e\u003cdiv\u003e This book, published in 2020, is based on lectures Butler gave at leading universities and research institutes around the world in the 2010s, and gathers the ethical and political issues addressed in her previous works under the theme of “nonviolence.”\u003cbr\u003e In addition to the introduction and epilogue, the book consists of four chapters, and draws on relevant discussions by Foucault, Fanon, Benjamin, Freud, and others to describe nonviolence as a practice of resistance and a political force with ethical aggression to care for each other's equal value of mourning.\u003cbr\u003e\n\n\u003c\/div\u003e\u003c\/div\u003e\n\u003cdiv\u003e\u003cul\u003e\u003cli\u003e You can preview some of the book's contents.\u003cbr\u003e \u003cspan\u003ePreview\u003c\/span\u003e\n\n\u003c\/li\u003e\u003c\/ul\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eindex\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e Acknowledgements _9\u003cbr\u003e\u003cbr\u003e Introduction _11\u003cbr\u003e\u003cbr\u003e Chapter 1: Nonviolence, the Value of Mourning, and a Critique of Individualism _43\u003cbr\u003e Chapter 2: Saving Someone Else's Life _91 \u003cbr\u003eChapter 3: The Ethics of Nonviolence - Political Science _137\u003cbr\u003e Chapter 4: Freud's Political Philosophy: War, Destruction, Enthusiasm, and Criticism _195\u003cbr\u003e\u003cbr\u003e Review: Rethinking Vulnerability, Violence, and Resistance _233\u003cbr\u003e\u003cbr\u003e Translator's Note: A Philosophy of Imagining Equality _257\u003cbr\u003e Search _265\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eInto the book\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e When the argument is made that resisting violence is counter-violence, we can ask several questions.\u003cbr\u003e Violence is always cyclical, and even if we're already in the midst of a violent arena, wouldn't we want to weigh in on whether the cycle will continue? Should we conclude that just because it's always cyclical, it's inevitable? Wouldn't there be any point in refuting the inevitability of the cycle?\u003cbr\u003e --- p.20\u003cbr\u003e \u003cbr\u003eAn ethics-politics of nonviolence must be able to explain how we are intertwined in our lives, each entangled in a multitude of relationships that can destroy others as much as sustain them.\u003cbr\u003e As these relationships that bind and define each other extend beyond two-way human relationships, nonviolence also extends beyond the level of human relationships to the level of all living relationships, all relationships in which people are components of each other.\u003cbr\u003e --- p.22\u003cbr\u003e\u003cbr\u003e If we don't know the conditions of life and the conditions of livability, and how they vary across populations, we won't know what violence is destroying, let alone why we should be concerned.\u003cbr\u003e --- p.33\u003cbr\u003e \u003cbr\u003eWhen the ideals of radical egalitarianism form the background of nonviolence, the most important social ideal—the most important ideal in the ethics and politics of nonviolence that operates beyond the legacy of individualism—is that life should be equal in its enduring value and its mourning value.\u003cbr\u003e Only when we have this ideal of equality can we begin to struggle for a new definition of social freedom, one that includes the interdependence that constitutes us.\u003cbr\u003e --- p.40~41\u003cbr\u003e\u003cbr\u003e At the very moment when violence seems perfectly justified and natural...\u003cbr\u003e Nonviolence is the practice of resistance that is presented as a possible option...\u003cbr\u003e It can be thought of as a continuous engagement to affirm the ideals of equality and freedom, and further as a way to change the course of aggression.\u003cbr\u003e --- p.43\u003cbr\u003e \u003cbr\u003eThe first human being (the one who first steps into the world) appears to have never been a child, to be eternally self-sufficient...\u003cbr\u003e It is set to personal...\u003cbr\u003e The reason he is a man on this stage is because he is an individual, because the social form of the individual is masculine.\u003cbr\u003e So if we want to understand this fantasy, we must ask what kind of human and gender form this fantasy represents, and what kind of human and gender form must be made invisible for this representation to work.\u003cbr\u003e --- p.55\u003cbr\u003e\u003cbr\u003e To become an adult is to become an animal who constantly imagines himself to be self-sufficient, only to see that self-image repeatedly destroyed.\u003cbr\u003e --- p.61\u003cbr\u003e\u003cbr\u003e ‘Vulnerability’ should be considered not as a subjective state, but as an inherent property of the interdependent life we ​​live together.\u003cbr\u003e --- p.65\u003cbr\u003e \u003cbr\u003eIt is not about achieving self-sufficiency by overcoming dependence, but about accepting interdependence as a condition of equality.\u003cbr\u003e --- p.67\u003cbr\u003e\u003cbr\u003e If we reclaim individual sovereignty through self-reliance or national sovereignty through independence in a way that makes it impossible to conceive of a post-sovereign discussion of cohabitation, then the sovereignty we regain is nothing more than self-sufficiency that implies endless conflict.\u003cbr\u003e --- p.68\u003cbr\u003e\u003cbr\u003e What does it mean to be \"entrusted\"? Doesn't the fact that we can be entrusted to someone mean that someone else can be entrusted to us? Aren't we each in a situation where we are both entrusted to someone and entrusted to someone else—an asymmetrical situation from each person's perspective, but one that, when considered as a kind of social relationship, is reciprocal?\u003cbr\u003e --- p.71\u003cbr\u003e \u003cbr\u003eWhy should we care about those suffering in distant places? The answer to this question lies not in paternalistic justifications, but in the fact that we live together in this world in a relationship of interdependence—that our fates are entrusted to one another.\u003cbr\u003e --- p.71\u003cbr\u003e\u003cbr\u003e Nonviolence is not an absolute principle, but an open-ended struggle against violence and against the forces that claim to prevent it.\u003cbr\u003e --- p.78\u003cbr\u003e\u003cbr\u003e My final point is that the ethical stance of nonviolence must be linked to engagement with radical equality.\u003cbr\u003e More specifically, nonviolent practice must be accompanied by opposition to the logic of racism and war in its biopolitical form, that is, to the forms that distinguish between lives worthy of protection and those not—populations that are considered collateral damage or political and military obstacles. \u003cbr\u003e--- p.85\u003cbr\u003e\u003cbr\u003e An impossible world is a world that exists beyond the horizon we can currently imagine.\u003cbr\u003e This horizon is not the horizon of a catastrophic war or the ideal of a complete peace, but the horizon of an open-ended struggle, a struggle against everything in this world that might sever our ties.\u003cbr\u003e Containing destruction is one of the most important affirmations we can make to this world—an affirmation of your life and of the life that is so intimately connected to the entire ecosystem.\u003cbr\u003e Of course, this affirmation is always exposed to the possibility of destruction and to the power of destruction.\u003cbr\u003e --- p.88~89\u003cbr\u003e\u003cbr\u003e The fact that violence exacerbates social inequality is one of the reasons I have argued that nonviolence must be linked to participation in fundamental equality.\u003cbr\u003e --- p.185\u003cbr\u003e \u003cbr\u003eIt is precisely because we are bound to one another that we are bound to the ethical obligation of nonviolence.\u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e --- p.192\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003ePublisher's Review\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e \u003cb\u003eA book that summarizes Butler's core messages to lay the foundation for the political and ethical practice of 'nonviolence'.\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “In this book, I move between a psychoanalytic and a social understanding of interdependence, seeking to ground the practice of nonviolence within a new egalitarian imaginary… To link nonviolence to power is to reject the view that nonviolence is a weak and useless passivity.\u003cbr\u003e “Refusal is not the same as doing nothing.” _Judith Butler\u003cbr\u003e\u003cbr\u003e This book, published in 2020, is a compilation of Butler's lectures and related research given at various universities and research institutes from 2014 to 2019, organized under the theme of \"The Power of Nonviolence.\" \u003cbr\u003eIn a world where various conflicts and social life have been revealed as an unstable field of violence due to economic and social deprivation and inequality caused by the acceleration of capitalism-neoliberalism and nationalism, discrimination and exclusion against immigrants, refugees, racial and sexual minorities, etc., and various inequalities and the spread of individualism caused by COVID-19, Butler reflects on 'nonviolence' as an essential force that lays the basic foundation for how we, as 'relational beings' rather than 'you and I', can weave an equal world with the political and ethical power of the community.\u003cbr\u003e \u003cbr\u003eButler's new book, The Power of Nonviolence (2020), introduced by Munhakdongne 30 years after her representative work, Gender Trouble (1990), presents various insights into the violence inflicted on the weak in real politics (sexual minorities, refugees due to terrorism or war, illegal immigrants deprived of citizenship, victims of gender discrimination and racial discrimination, etc.) that she has dealt with in previous works such as Dismantling Gender (2004), Precarious Lives (2004), A Critique of Ethical Violence (2005), Judith Butler, Living Together on Earth (2012), and Bodies in Solidarity and the Politics of the Street (2015). Through these insights, she posits 'nonviolence' as a place for the ethical in the political and as a force that connects the two.\u003cbr\u003e\u003cbr\u003e \u003cbr\u003eBy combining the concept of 'performativity', which is connected to the agency of gender norms that has been developed so far, and the 'vulnerability' as an interdependent being and subject with a body against the forces of destruction and annihilation in the field of struggle where biopolitical power operates, Butler dreams of a new egalitarian imaginary that realizes the ideal of freedom and equality in a world where all life can survive through nonviolence.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e In this way, we reflect on nonviolence not as a quiet, passive force simply demanding peace, but as a force of political resistance that can ethically practice the aggressive power of anger, aggression, and resentment that erupts from a subject living in the painful ambivalence of love and hate.\u003cbr\u003e Furthermore, it criticizes the blind spots in the diagram of how state power instrumentalizes and justifies violence, and assumes the equality of mourning value in life as an essential element.\u003cbr\u003e\u003cbr\u003e \u003cbr\u003eIn other words, as the subtitle, \"Connecting Politics and Ethics,\" suggests, \"The Power of Nonviolence\" is a book that shows how the ethics of nonviolence connect to the political struggle for social equality.\u003cbr\u003e Butler comprehensively encompasses the themes and thoughts of her previous practical research, questioning the equality of all life in its mourning value. She argues for nonviolence as a force that can break the chain of violence within the political field of violence and destruction, suggesting another path to liberation.\u003cbr\u003e In other words, according to Butler, nonviolence is “a practice of resistance offered as a possible option at the very moment when violence seems natural,” “a sustained engagement to affirm the ideals of equality and freedom,” and “a way of altering the course of aggression” (p. 43).\u003cbr\u003e\u003cbr\u003e \u003cb\u003eNonviolent resistance and related agendas to protect the equal value of all life\u003c\/b\u003e \u003cbr\u003e: A reflective overview of each chapter in this book.\u003cbr\u003e\u003cbr\u003e Butler begins her introduction by dismantling the prejudice that nonviolence is a passive and individualistic stance, as well as the skepticism of those who advocate violence.\u003cbr\u003e By examining the question of what violence is and who defines it, the self-justification of state power that monopolizes violence by inverting it through the practice of labeling opposing forces as violent, the violence of the fantasy of nation-building that involves the extinction of otherness before the hypothesis of a self-sufficient adult (male) and the state of nature that appears at the origin of social and economic life, and why nonviolence leads to a question of ethical power in the political and social field for all of us as relational beings, we sketch out the chapters of the argument that will be developed going forward.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e First, Chapter 1, “Nonviolence, the Value of Mourning, and the Critique of Individualism,” discusses why the critique of individualism is important in discussions of nonviolence. \u003cbr\u003eThat is, because we are all relational beings bound by interdependent social bonds as beings with unstable and vulnerable bodies, acknowledging this can serve as a foundation for the practice of nonviolence.\u003cbr\u003e Above all, in order for everyone to lead a life worth living, it is essential to recognize not only the value of life but also the 'value of mourning', and the core of the political ethos of nonviolence emphasizes the 'equal' distribution of this value of mourning.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e In Chapter 2, \"Protecting Someone Else's Life,\" we raise moral-philosophical and moral-psychological questions arising from the question of why someone's life should be protected, and examine them in relation to the reflective dimension of non-violent practice that leads to social theory and political philosophy. \u003cbr\u003eFrom Kant to Freud and Melanie Klein, it explores the interplay of moral delusions within ethical dilemmas concerning the preservation of life, and asks whether new insights might be gained from the possibility of mutual substitution and identification fantasies.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e Chapter 3, \"The Ethics and Politics of Nonviolence,\" cites recent examples of racial discrimination and social policies to emphasize the importance of transitioning from the idea that all lives are valuable to the idea that all lives are valuable, while simultaneously reflecting on the reality of the unequal distribution of the value of mourning as an attribute that grants equality to all lives. \u003cbr\u003eIn this way, through Foucault and Fanon, he criticizes the demographic racist delusion that underlies biopolitical ethics, and puts forward as a thesis the 'technique of civil society consensus-building', which refers to Walter Benjamin's critique of violence, on how to break the chain of violence and move toward nonviolence in social conflicts that always have potential for destruction.\u003cbr\u003e \u003cbr\u003eChapter 4, “Freud’s Political Philosophy: War, Destructiveness, Enthusiasm, and Criticism,” examines the destructiveness and aggression of humans that break social bonds during World War I, and shows that the ambivalent emotions of Eros and Thanatos coexist within the aggressive impulse that arises from the death drive, and that in addition to love related to self-preservation in relation to the power to suppress destruction, there is also a critical power connected to the superego that has aggression like self-destruction that suppresses the externalization of destructiveness, and that mania (enthusiasm) becomes the organism’s resistance to destruction for the ego that the superego drives to self-destruction. Through this analysis, the possibility of a political philosophy that advances from a psychoanalytic understanding to a sociological understanding is presented.\u003cbr\u003e\u003cbr\u003e \u003cbr\u003eIn “Postscript: Rethinking Vulnerability, Violence, and Resistance,” we painfully confront the reality of today’s structural violence (up to 10 million neglected stateless refugees, nearly 3,000 victims of annual murders of women and trans women in Latin America, approximately 5,400 deaths while crossing the Mediterranean, 221,161 civilian deaths as of March 2019, eight years after the Syrian uprising), and raise the agenda of how vulnerability can be connected to resistance (such as the “Not One More Can Be Lost” movement, where one million Latin American women took to the streets to protest macho violence, the mouth-sewn protests of refugees in Germany and France in 2012 and 2017, respectively, and the Standing Man protesting against authoritarianism in Turkey in 2013) along with victims exposed to violence of hatred, deprivation, and discrimination.\u003cbr\u003e \u003cbr\u003e\u003cb\u003eThe strengths of this book include a variety of questions and debates aimed at transforming the perception of reality and its foundations.\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e The strength of this book is that it continuously asks essential questions about actual events and movements rather than academic theoretical descriptions, so that we can perceive the issue of 'nonviolence' more keenly, as in the quotations of Gandhi ('The Power of the Soul'), Martin Luther King Jr. (\"Nonviolence or Perish\"), and Angela Davis (\"Nonviolence is not the legacy of an individual... it is the legacy of a society\").\u003cbr\u003e\u003cbr\u003e \u003cbr\u003eThat is, from very specific questions such as why the Black Lives Matter movement, a struggle for the ideals of freedom and equality, has been transformed into a violent threat to national security; what ideology is at work behind the reality in which gender is portrayed as a nuclear weapon threatening the family; and how a peace petition in Turkey is manipulated as an act of war, to political, moral, and social psychological questions such as why do we try to protect someone's life? Does this mean that there is a separate side for the protector and the protected? Doesn't the discourse that assumes such a 'vulnerable group' reproduce paternalistic power? How far does the 'self' go in self-defense? \u003cbr\u003eButler constantly questions how violence is reproduced in a political arena where a murderous illusion of persecution and hatred operates as a defensive logic, and thus leads us all down the path of nonviolence, why we must, and cannot, do so.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e Although dreaming of this new egalitarian imaginary of which he speaks may seem unrealistic and counter-realistic, he emphasizes that we must inevitably take nonviolence as a political legacy as an immediate political and ethical demand.\u003cbr\u003e We urge that we advance from the nonviolent resistance of those who demonstrate their vulnerability in the face of public authority with only their own bodies through civil disobedience, sit-in strikes, and hunger strikes, to the insight that vulnerability, a characteristic of interdependent life, is “the flow that connects social relations and the condition that supports them.”\u003cbr\u003e \u003cbr\u003eAdditionally, it is noteworthy that it very concisely draws on key topics from Foucault, Fanon, Benjamin, Cover, Balibar, Freud, Klein, etc., and meticulously supports its own agenda by topic in each chapter.\u003cbr\u003e In particular, the part where the psychoanalytic understanding of Freud and Melanie Klein is combined with sociological analysis to examine the 'power of nonviolence' in a three-dimensional and dynamic way is very persuasive and moving.\u003cbr\u003e\u003cbr\u003e Butler passionately preaches his views on the misunderstandings surrounding this power, the challenges it presents, and the world it will shape.\u003cbr\u003e Thus, 'nonviolence' is re-recognized as a practice of resistance and a 'force' with ethical aggression to care for each other's equal mourning value. \u003cbr\u003eThis book speaks of the political power that begins with recognizing that we are equal, vulnerable, and interdependent beings, the power that enables us to live together sustainably in the world. \u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e GOODS SPECIFICS \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003ePublication date:\u003c\/strong\u003e November 30, 2021\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eFormat:\u003c\/strong\u003e Hardcover book binding method guide\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003ePage count, weight, size:\u003c\/strong\u003e 272 pages | 464g | 140*210*20mm\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN13:\u003c\/strong\u003e 9788954683852\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN10:\u003c\/strong\u003e 8954683851 \u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cspan\u003e\u003c\/span\u003e\n\n\u003c\/center\u003e\n\n\n\u003c\/center\u003e","brand":"LIBRAIRIE COREENNE","offers":[{"title":"Default Title","offer_id":43894449537066,"sku":"141203","price":27.0,"currency_code":"EUR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0683\/2750\/5962\/files\/65bbd77e437d6f4cfda24edfa6850c00.jpg?v=1765433634","url":"https:\/\/librairie.coreenne.fr\/en\/products\/141203","provider":"LIBRAIRIE COREENNE","version":"1.0","type":"link"}