By Calvin L. Troup
St. Augustine of Hippo, mostly thought of the best philosopher of Christian antiquity, has lengthy ruled theological conversations. Augustine’s legacy as a theologian endures. even if, Augustine’s contributions to rhetoric and the philosophy of communique stay quite uncharted. Augustine for the Philosophers recovers those contributions, revisiting Augustine's prominence within the paintings of continental philosophers who formed rhetoric and the philosophy of verbal exchange within the 20th century. Hannah Arendt, Albert Camus, Jacques Ellul, Hans-Georg Gadamer, Martin Heidegger, Edmund Husserl, Jean-François Lyotard, and Paul Ricoeur are paired with Augustine in major conversations as regards to the guts in their work.
Augustine for the Philosophers dares to carry Augustine’s rhetoric and philosophy in dynamic pressure together with his Christianity, scary severe reconsideration of Augustine, his presence in twentieth-century continental concept, and his impression upon sleek rhetoric and communique reports.
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Additional resources for Augustine for the Philosophers: The Rhetor of Hippo, the Confessions, and the Continentals
In the process, he necessarily moves beyond Platonic and Plotinian philosophies. nevertheless, such readings depart from much of the traditional scholarship on Augustine and the Confessions. And the continental scholars under consideration here provide various accounts of Augustine’s departure. Heidegger and Arendt argue that the Confessions can best be understood phenomenologically, and they focus initially on Augustine as developing a Plotinian philosophy in a Christian frame. As Arendt says, “Augustine’s dogmatic subservience to scriptural and ecclesiastical authority will be largely alien to our analyses, which are .
Only human being is concerned enough to do this—to ask the question, think it through to some extent, and then say something about what is thought. ”23 Consider the following example: And what is the object of my love? ). ” . . ” And with a great voice they cried out: “He made us” (Ps. 99: 3). 24 There is acknowledgment going on here. Countering the destitution of his life, Augustine opens himself to his external environment like never before. He attends to beings that are all too easily taken for granted in the bustle of daily existence.
37 The experience can be rewarding for all concerned. Acknowledgment is a life-giving gift. This point was made earlier when discussing how God, in the beginning, created the universe. one need not turn to God, however, to illustrate and verify Augustine And heidegger f 29 the point. Heidegger’s phenomenology of religious experience, especially as it shows itself in Augustine’s Confessions, is intended as a demonstration of this point. ”38 What would life be like if no one acknowledged your existence?