By Calvin L. Troup

St. Augustine of Hippo, principally 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 conversation stay fairly 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 communique 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 with regards to the heart in their work.

Augustine for the Philosophers dares to carry Augustine’s rhetoric and philosophy in dynamic stress together with his Christianity, upsetting severe reconsideration of Augustine, his presence in twentieth-century continental idea, and his effect upon smooth rhetoric and verbal exchange reports.

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God made him “conscious” of his egotistical and immoral ways, of how his “will” had become “distorted” such that his “desire” (concupiscentia) for true happiness was misled and he thus found emotional satisfaction primarily in carnal pursuits and secular ambition. Augustine explains the process when he notes: The consequence of a distorted will is passion. By servitude to passion, habit is formed, and habit to which there is no resistance becomes necessity. By these links . . a harsh bondage held me under restraint.

Overnight, everything that is primordial gets glossed over as something that has long been well known. ”53 Perhaps those who have ever become dismayed over the thought and action of some collectivity may not find such a negative assessment of public life to be off the mark. But such an assessment defines only a part (albeit a large one) of what Heidegger is telling us about the everydayness of our being-with-others. ”54 That is, owing to the traditions, customs, rules, and norms that inform its way of being, publicness provides a sense of order to what would otherwise be a state of chaos and confusion.

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 .

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