By Carl G Vaught
This is often the ultimate quantity in Carl G. Vaught's groundbreaking trilogy reappraising Augustine's Confessions, a cornerstone of Western philosophy and probably the most influential works within the Christian culture. Vaught deals a brand new interpretation of the thinker as much less Neoplatonic and extra distinctively Christian than such a lot interpreters have concept. during this booklet, he makes a speciality of the main philosophical portion of the Confessions and on the way it pertains to the former, extra autobiographical sections. A spouse to the former volumes, which handled Books I-IX, this e-book may be learn both in series with or independently of the others.
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Additional resources for Access To God In Augustine's Confessions: Books X-XIII (Bk.X-XIII)
Another indication that there is a basic discontinuity in the text is that Augustine shifts his attention at the beginning of Book X from experience to relatively autonomous reﬂection. In Books I–IX, reﬂection is either part of a developmental stage or an attempt to clarify the signiﬁcance of a particular experience; but in Books X–XIII, philosophical reﬂection emerges as a signiﬁcant factor in its own right. The last four Books of the Confessions are the reﬂective center of the text; but as we begin to immerse ourselves in them, the task of bringing them into an intelligible relation with Books I–IX emerges as a difﬁcult problem.
This page intentionally left blank. D. to the time at which he writes the Confessions some ten to thirteen years later. This transition from the past to the present permits him to move from the episodes that he records in Books I–IX to memory as an ontological condition that makes these recollections possible. It also permits him to turn his attention to memory as an ecstatic dimension of consciousness that mirrors his recollection of ecstatic experiential episodes. 24), but also the occasions upon which he falls away from God along the vertical axis of experience.
6). Yet in doing this, he depends upon God for stability and is never able to judge himself; and this leads him to say, “In this manner . . 6). When Augustine confesses his sins in the second half of Book X, it is easy to believe that the audience he has in mind is made up of fellow Christians. Who else would have the patience to listen to the lengthy and often tedious confession of his present spiritual condition? But does Augustine intend to address this same audience in the ﬁrst part of the book that focuses on the problem of memory?
Access To God In Augustine's Confessions: Books X-XIII (Bk.X-XIII) by Carl G Vaught