By Brian Stock
Augustine of Hippo was once the main prolific and influential author on examining among antiquity and the Renaissance, although he left no systematic treatise at the topic. His reluctance to synthesize his perspectives on different vital issues equivalent to the sacraments means that he might were skeptical of any try and deliver his statements on interpreting right into a formal conception. but Augustine has remained the purpose of connection with which all later writers constantly go back of their look for the roots of difficulties bearing on examining 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 the matter of self-knowledge within the interpreting tradition of past due 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 movement, reframes the matter of ecu cultural id by way of transferring cognizance from the continuity and alter in spoken language to major shifts within the perform of non secular, silent interpreting within the heart a long time and Renaissance. A richly profitable mirrored image at the background and nature of interpreting, After Augustine grants to be a centerpiece of discussions concerning the discovery of the self via literature.
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Additional info for After Augustine: The Meditative Reader and the Text
Taken together, this pair of writings questions the ability of humans to achieve objectivity on any ethical issue that is conveyed by words (in contrast to revealed ethical truths, which are only put into words by God so that they can be understood by users of human language). Augustine takes the skeptical view that all types of ethical discourse, philosophical, narrative, or whatever, are nothing more or less than words. No literary genre, as a genre, has a special claim to truth. The use of language in ethical discussion is essentially pragmatic.
For Cicero, who summed up ancient thinking near the end of the Roman republic, the best sort of person was considered to be an ethically informed orator, that is, someone who applied the lessons of rhetoric through participation in political life. 8), where he spoke in traditional terms of literary and moral education through the study of poetry. 2 However, there were no ancient prototypes for many of the literary types of ethical discussion that appeared in late antiquity in the form of allegory, hagiography, or confession.
Augustine did not accept the ancient view of emotion and reason as opposed forces within the soul. He was not convinced that emotions are always irrational; in his view they could contribute to ethically informed, rational action, even if human reason is never entirely free from the sensory influences that impinge on our feelings. The way we respond to emotions depends on whether memory, which records emotional experience, is the slave of habit, as he puts it in De Musica 6, or whether our recollections promote self-mastery through the redirection of their raw material, as he argues in Confessions 10.