Augustine by Gareth B. Matthews

By Gareth B. Matthews

This lucid survey takes readers on a thought-provoking travel in the course of the lifestyles and paintings of Augustine. This name explores new insights into certainly one of antiquity's most vital philosophers. issues of this name contain: skepticism, language acquisition, mind-body dualism, philosophical dream difficulties, time and production, religion and cause, foreknowledge and loose will, and Augustine's status as a 'Socratic philosopher'.

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By Gareth B. Matthews

This lucid survey takes readers on a thought-provoking travel in the course of the lifestyles and paintings of Augustine. This name explores new insights into certainly one of antiquity's most vital philosophers. issues of this name contain: skepticism, language acquisition, mind-body dualism, philosophical dream difficulties, time and production, religion and cause, foreknowledge and loose will, and Augustine's status as a 'Socratic philosopher'.

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Augustine presses Adeodatus to say what the word ‘if’ (Latin: si) signifies. After some hesitation Adeodatus replies that it signifies doubt. Augustine than asks Adeodatus what ‘nothing’ (Latin: nihil) signifies. ” The question of what ‘nothing’ means, or signifies, is, of course, a very tricky one. Augustine understands Adeodatus’s reply to commit him to the conclusion that the word ‘nothing’ signifies nothing. Of course, if ‘nothing’ did signify nothing, we could reasonably conclude that the word is meaningless, which would be absurd.

This one is from his Second Meditation: T2. . I have convinced myself that there is absolutely nothing in the world, no sky, no earth, no minds, no bodies. Does it follow that I too do not exist? No: if I convinced myself of something [the French version adds: . . or thought anything at all] then I certainly existed. But [suppose] there is a deceiver of supreme power and cunning, who is deliberately and constantly deceiving me. In that case I too undoubtedly am, if he deceives me [sum, si me fallit]; and let him deceive me as much as he can, he will never bring it about that I am nothing so long as I think that I am something.

They live in our minds, where we use them in thinking, preserve them in our memory, and are stimulated by them to desire the objects themselves. But it is without any deceptive play of my imagination, with its real or unreal visions, that I am quite certain that I am, that I know that I am, and that I love this being and this knowing. 26) T4 is an incredibly audacious passage. It compares each of us human beings to the Divine Trinity. In fact it encapsulates the central idea of Books 8 through 15 of Augustine’s great treatise On the Trinity.

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