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. notwithstanding, Augustine’s contributions to rhetoric and the philosophy of conversation stay really 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 just about the heart 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 idea, and his impression upon glossy rhetoric and communique experiences.
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Extra info for Augustine for the Philosophers: The Rhetor of Hippo, the Confessions, and the Continentals
As it comes to us in the existence of beings, the truth of Being is a saying, a showing, a phenomenon that presents itself for understanding. This is what Heidegger is referring to when he speaks of the “call of Being”: that primordial “saying” of the world whose showing is thought provoking. The discourse of phenomenology must be responsive to the “silent voice” of this most fundamental calling: one that comes before what Heidegger or anyone else can say about it. Heidegger makes much of how the “special distinctiveness” of human being that differentiates it from other entities is that this entity, whether it realizes it or not, is concerned with the call of Being.
65 The self of book 10 does not emanate nor unite with “the one” in a transcendental union of identity with God; personal identity remains distinct. Thus, both Arendt and Heidegger initially document neoplatonic influence in Augustine’s work but depart from such conventions in their own readings as inadequate to account for the ideas in the text. 66 These metaphors—along with memory, time, and eternity—ground Augustine’s phenomenological and rhetorical sensibilities developed most clearly in books 10 and 11.
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.