After Augustine: The Meditative Reader and the Text by Brian Stock PDF
By Brian Stock
Augustine of Hippo used to be the main prolific and influential author on studying among antiquity and the Renaissance, although he left no systematic treatise at the topic. His reluctance to synthesize his perspectives on different vital topics comparable to the sacraments means that he may were skeptical of any try to deliver his statements on studying right into a formal conception. but Augustine has remained the purpose of connection with which all later writers continuously go back of their look for the roots of difficulties bearing on studying and interpretation within the West.
Using Augustine because the touchstone, Brian inventory considers the evolution of the meditative reader inside Western studying practices from classical instances to the Renaissance. He appears to the matter of self-knowledge within the analyzing tradition of overdue antiquity; engages the comparable query of moral values and literary adventure within the related interval; and reconsiders Erich Auerbach's interpretation of historical literary realism.
In next chapters, inventory strikes ahead to the center a long time to discover the perspective of medieval Latin authors towards the style of autobiography as a version for self-representation and takes up the matter of examining, writing, and the self in Petrarch. He compares the position of the reader in Augustine's City of God and Thomas More's Utopia, and, in a last vital stream, reframes the matter of eu cultural identification by means of moving consciousness from the continuity and alter in spoken language to major shifts within the perform of religious, silent studying within the heart a long time and Renaissance. A richly profitable mirrored image at the background and nature of analyzing, After Augustine provides to be a centerpiece of discussions concerning the discovery of the self via literature.
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Extra info for After Augustine: The Meditative Reader and the Text
A spoken word, as it is experienced through the senses of hearing or sight, is thus an indication of a reality with which it has only an indirect connection. If such signs are all that we have to work with, we can work with them endlessly without discovering any sure information about the true nature of our inner lives. Augustine thus recognized the limitations of language for describing the self, and by implication the weakness of all forms of discourse, oral or written. It appeared to him that God, in creating us in his "image and likeness," held out the possibility of selfknowledge but denied us the capability of attaining it on our own.
Porphyry, our source of information on this subject, tells us that when he took up residence in Rome in 253-254 Plotinus was fifty-nine. By that time the philosopher had personally written some twenty-one treatises,lO but these were circulated only to a small band of followers as guides to his public lectures. According to Porphyry, there were three reasons for Plotinus's diffidence concerning the use of the written word. He had apparently made an agreement with two other followers of Ammonius (ca.
The person in question was Paul. Augustine knew that there were no accurate likenesses of the apostle. A portrait could only be created from the bits and pieces of literary description that had survived. He also knew that these did not present a consistent picture, and he agreed with the ancient view that such representations in art and literature are creative, interpretive, and usually deformative. However, he did not wish to avoid likenesses. He concluded that the identity of a person could be sought not in externals but through a consideration of his or her inner qualities, chiefly through virtues or vices.
After Augustine: The Meditative Reader and the Text by Brian Stock