By Phillip Cary, John Doody, Kim Paffenroth (eds.)
Individuals: Johannes Brachtendorf, John D. Caputo, Jesse Couenhoven, Alexander R. Eodice, Wayne J. Hankey, John Peter Kenney, Paul A. Macdonald Jr, Gareth B. Matthews, Roland J. Teske, Frederick Van Fleteren, James Wetzel
Augustine of Hippo used to be a thinker in addition to theologian, bishop and saint. He aimed to perform philosophy now not easily as a tutorial self-discipline yet as a love for divine knowledge pervading every little thing in his existence and paintings. To inquire into Augustine and philosophy is therefore to get to the guts of his matters as a Christian author and discover the various purposes for his large impression on Western inspiration. This quantity, containing essays through top Augustine students, incorporates a number of inquiries into Augustine's philosophy in idea and perform, in addition to his relation to philosophers ahead of and after him. It opens up quite a few views into the guts of Augustine's suggestion.
He usually reminds his readers, "philosophy" capacity love of knowledge, and in that feel he expects that each necessary impulse in human lifestyles can have anything philosophical approximately it, whatever directed towards the attainment of knowledge.
In Augustine's personal writing we discover this expectation placed into perform in a gorgeous number of methods, as keys subject matters of Western philosophy and complicated kinds of philosophical argument take place far and wide. the gathering of essays during this e-book examines quite a few facets of the relation of Augustine and philosophy, either in Augustine's personal perform as a thinker and in his interplay with others. the result's now not one photograph of the relation of Augustine and philosophy yet many, because the authors of those essays ask many alternative questions on Augustine and his impact, and convey a wide range of pursuits and services to their job. hence the gathering exhibits that Augustine's philosophy is still a power and a provocation in a large choice of settings at the present time.
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Extra info for Augustine and Philosophy
31 There are two reasons for Augustine’s comparatively pessimistic estimation of what may be expected from earthly life. First of all, happiness, according to him, necessitates eternal life. Happiness thus—in contrast to what Epicurus and the Stoics believed—cannot occur in mortal existence. Happiness remains reserved for a transcendental existence. Second, Augustine regards the Platonic ideal of the virtues as exaggerated. In Plato’s Republic, justice includes not only wisdom and courage but also prudence, according to which the lower parts of the soul understand that they should allow themselves to be guided by reason and do so gladly.
He deems it possible that even if the good burgeons in the will and the human wants to turn towards the good, he is nonetheless incapable of doing so. In this case, the will finds itself in contention with itself. Augustine thus develops a true conception of a weak will, which—unlike in Plato’s Protagoras (or even in Aristotle’s works)—is not based on a mere deficiency of knowledge. In Confessions VIII Augustine describes how he suffers from a divided will. One of its components follows the insight gained by reading the Platonists and strives for the true good, but another component remains imprisoned by old habits.
Augustine sets out to explain what Scripture means when it calls humans images of God. First he develops a theological notion of the divine trinity. Then he gives a philosophical analysis of the human mind. If humans are created in the image of God, the decisive feature must be detectable by a philosophical analysis of human nature. Augustine finds a Trinitarian structure in the human mind, corresponding to the structure of divine trinity. The theological part of the argument enables Augustine to reserve the mystery of divine trinity for faith.