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. although, Augustine’s contributions to rhetoric and the philosophy of verbal exchange stay rather 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 conversation 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 heart in their work.
Augustine for the Philosophers dares to carry Augustine’s rhetoric and philosophy in dynamic stress along with his Christianity, scary critical reconsideration of Augustine, his presence in twentieth-century continental proposal, and his effect upon smooth rhetoric and conversation experiences.
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Additional info for Augustine for the Philosophers: The Rhetor of Hippo, the Confessions, and the Continentals
Still, owing to the influence that Cicero’s philosophy of rhetoric had on his thinking, Augustine acknowledges the saving grace of the orator’s art. Cicero’s “exhortation to study philosophy,” writes Augustine, helped to change his life: “it gave me different values and priorities. ”41 Cicero’s praise of philosophy as an invaluable source of truth for the orator’s art directed Augustine toward its most metaphysical limits: God. ”42 The obligation stated here speaks to the importance of rhetoric.
We discern not only about ourselves that we are beings, but about our being that we are concerned, one way or another, with ourselves and how we are. Being concerns us, whether it is a matter of the being that we are ourselves or those beings that we are not and never can be. 21 Heidegger emphasizes that in being this way, human being reveals itself as the “dwelling place” (ethos), the “site,” the “clearing” or “opening” wherein Being is disclosed and made meaningful. “Disclosedness,” according to Heidegger, is the fundamental characteristic of Dasein; it denotes how human being is authentically related to Being.
74 in other words, these continental authors engage the Confessions not according to neoplatonic themes but as a protophenomenology with deep rhetorical sensibilities. ConClusion Faithful to their respective philosophical commitments, Heidegger, Arendt, Camus, Gadamer, Ricoeur, Derrida, and Lyotard gravitated to books 10 and 11 of Augustine’s Confessions as fruitful for inquiry. Resonant issues include temporality and eternity, incarnation and enactment, and the elusiveness of subjectivity. While some have attributed his phenomenological insights exclusively to philosophy, these thinkers acknowledge that the phenomenological resonances are grounded to some extent in Augustine’s Christianity.
Augustine for the Philosophers: The Rhetor of Hippo, the Confessions, and the Continentals by Calvin L. Troup
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