Brian Stock's After Augustine: The Meditative Reader and the Text PDF

By Brian Stock

Augustine of Hippo used to be the main prolific and influential author on studying among antiquity and the Renaissance, notwithstanding he left no systematic treatise at the topic. His reluctance to synthesize his perspectives on different very important issues akin to the sacraments means that he might were skeptical of any try and convey his statements on studying right into a formal thought. but Augustine has remained the purpose of connection with which all later writers always go back of their look for the roots of difficulties relating interpreting and interpretation within the West.

Using Augustine because the touchstone, Brian inventory considers the evolution of the meditative reader inside Western interpreting practices from classical occasions to the Renaissance. He seems to be to the matter of self-knowledge within the examining tradition of overdue antiquity; engages the comparable query of moral values and literary event within the similar interval; and reconsiders Erich Auerbach's interpretation of old 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 studying, 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 movement, reframes the matter of eu cultural identification through moving realization from the continuity and alter in spoken language to major shifts within the perform of religious, silent examining within the heart a while and Renaissance. A richly profitable mirrored image at the historical past and nature of interpreting, After Augustine can provide to be a centerpiece of discussions in regards to the discovery of the self via literature.

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Extra info for After Augustine: The Meditative Reader and the Text

Sample text

Like many ancient philosophers, Plotinus was reluctant to set down those thoughts in writing. 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 later concluded that while he was engaged in reflection his thoughts on any given subject existed as mental words whose meaning could not be separated from their flow through his mind in a sequence of imaginary sounds. This sequence presented what seemed to him to be an appropriate explanation of his subjective awareness of the passage of time. He reasoned that something similar must take place when he read a passage of the Bible, and that God himself was responsible for his insight into the nature of time by imparting his eternal word to humans in the form of a linguistic and literary narrative.

He later concluded that while he was engaged in reflection his thoughts on any given subject existed as mental words whose meaning could not be separated from their flow through his mind in a sequence of imaginary sounds. This sequence presented what seemed to him to be an appropriate explanation of his subjective awareness of the passage of time. He reasoned that something similar must take place when he read a passage of the Bible, and that God himself was responsible for his insight into the nature of time by imparting his eternal word to humans in the form of a linguistic and literary narrative.

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