Augustine's Inner Dialogue: The Philosophical Soliloquy in - download pdf or read online

Greek Roman

By Brian Stock

ISBN-10: 0521190312

ISBN-13: 9780521190312

Augustine's philosophy of lifestyles contains mediation, reviewing one's previous and routines for self-improvement. Centuries after Plato and ahead of Freud he invented a 'spiritual workout' within which each guy and girl is ready, via reminiscence, to reconstruct and reinterpret life's goals. Brian inventory examines Augustine's particular method of mixing literary and philosophical subject matters. He proposes a brand new interpretation of Augustine's early writings, developing how the philosophical soliloquy (soliloquium) has emerged as a method of inquiry and the way it pertains to difficulties of self-existence and self-history. The e-book additionally offers transparent research of internal discussion and discourse and the way, as internal discussion enhances and at last replaces outer discussion, a mode of considering emerges, bobbing up from old assets and a non secular angle indebted to Judeo-Christian culture.

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Extra resources for Augustine's Inner Dialogue: The Philosophical Soliloquy in Late Antiquity

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From a contemporary standpoint, it is legitimate to think of Augustine’s uses for the soliloquy as the beginning of a long tradition of first-­person discourses in philosophy, which leads over the centuries to such diverse spokesmen for this approach as Anselm, Abelard, Kierkegaard, and Wittgenstein. However, in his view inner dialogues are a part of the ancient discussion of rationality and their purpose is to teach us to recognize the limits of personal rational thinking. This is above all a lesson in humility: for Augustine fears he may never truly become Paul’s “new man”; worse, that his “old” self may reappear through force of habit and remake him in the likeness of the person he wants to leave behind.

Marrou, Saint Augustin, pp. 20–21. 21. 21, he mentions a Catholic bishop, who, during the period in which he belonged to the sect, engaged in both devotional reading and the related monastic activity of copying of dualist texts. , 135. 69 This theme appears in the Confessions in the context of his youthful literary training, in which he was frequently asked to express emotions that he did not actually feel. 27, where he speaks of his rhetorical imitation of Juno in the Aeneid, (when, frustrated and angered at Aeneas’s steady progress, she finds herself at length “impotent … to foil the Trojan lord from Italy”);70 another is evoked at the beginning of book three, where he is concerned with genuinely felt but falsely inspired emotions in a theater audience.

These features of his early writings are understandable, I would argue, if his strategy is to question, or even to abandon, the classical dialogue, which develops logically, and to replace this form of reasoning with the soliloquy, which is the genre employed in many of his episodic, digressive, or decentering techniques. ” Augustine’s usual way of tackling this question is to contrast the transitory and permanent, sensory and mental, or earthly and divine. ” The important point to realize is that in these two approaches to truth, namely the philosophical and the rhetorical, the solution proposed by Augustine is the same, namely to favour the permanent over the impermanent.

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Augustine's Inner Dialogue: The Philosophical Soliloquy in Late Antiquity by Brian Stock


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