Brian Stock's Augustine the Reader: Meditation, Self-Knowledge, and the PDF

By Brian Stock

ISBN-10: 0674052773

ISBN-13: 9780674052772

Augustine of Hippo, a valuable determine within the background of Western notion, can be the writer of a conception of analyzing that has had a profound effect on Western letters from the a long time of Petrarch, Montaigne, Luther, and Rousseau to these of Freud and our personal time. Brian inventory offers the 1st complete account of this concept in the evolution of Augustine's early dialogues, his Confessions, and his systematic treatises. Augustine was once confident that phrases and photographs play a mediating function in our perceptions of fact. within the union of philosophy, psychology, and literary insights that varieties the foundation of his thought of interpreting, the reader emerges because the dominant version of the reflective self. Meditative analyzing, certainly the meditative act that constitutes examining itself, turns into the portal to internal being. even as, Augustine argues that the self-knowledge interpreting brings is, of necessity, restricted, because it is religion instead of interpretive cause that could translate studying into varieties of realizing. In making his idea of interpreting a valuable difficulty, Augustine rethinks old doctrines approximately photographs, reminiscence, emotion, and cognition. In judging what readers achieve and don't achieve from the sensory and psychological realizing of texts, he's taking up questions that experience reappeared in modern pondering. He prefigures, and in a manner he teaches us to acknowledge, our personal preoccupations with the phenomenology of examining, the hermeneutics of culture, and the ethics of interpretation.

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Additional info for Augustine the Reader: Meditation, Self-Knowledge, and the Ethics of Interpretation

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However, if this is Augustine's intention, it is a part of a larger project whose ultimate aim is worked out in advance. This view is reinforced by Sermon 5 I, written in 4 17, where the mature Augustine notes that he did not envisage the conversion to philosophy as an isolated event, but within the contrast between his facility for reading pagan philosophy and his ineptitude at reading the Bible. 187 As such, it was a symbolic moment in his lengthy transition in books 1-6 from pride to humility,188 culminating in his transition from Plotinus (or Porphyry) to John and Paul in book 7.

The two Ciceros would parallel the two Augustines in books 1--9; their roles are literary as well as philosophical. 185 The reassessment of the Hortensius begins in the Cassiciacum dialogues of 386-87, where, as Harald Hagendahl noted, "the great majority" of actual quotations occur. It is continued in 421 in Contra ]ulianum l86 and in De Trinitate 13-14 between 416 and the 420S, where the lengthiest citations are found. However, if this is Augustine's intention, it is a part of a larger project whose ultimate aim is worked out in advance.

True knowledge, like the thoughts that stand behind signs, must arise from a source common to all. This can be illustrated by asking the students to spell Aeneas' name. They have no choice but to reply in agreement with the conventions by which letters create comprehensible words. 119 By 397 Augustine had worked out a general way of describing such 32 AUGUSTINE THE READER relations. It sufficed to think of divine laws, the rules governing conscience, and the commands of scripture as variants of the same principle.

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Augustine the Reader: Meditation, Self-Knowledge, and the Ethics of Interpretation by Brian Stock

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