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Relevant bibliographies by topics / Augustine, Good and evil

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Academic literature on the topic 'Augustine, Good and evil'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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Journal articles on the topic "Augustine, Good and evil"

1

Stróżyński, Mateusz. "The Fall of the Soul in Book Two of Augustine’s Confessions." Vigiliae Christianae 70, no. 1 (January 7, 2016): 77–100. http://dx.doi.org/10.1163/15700720-12341248.

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The purpose of the paper is to show a mutual interaction of Platonic and Christian ideas in the pear theft narrative from Book Two of the Confessions. Augustine is provocatively questioning the Platonic theory of good, evil, and love by suggesting that in the theft he loved evil itself. He is considering three possible explanations, but is not fully content with any of them. Not having any better theory than the Platonic one, Augustine is suggesting that moral evil is completely beyond understanding. What is new in Augustine’s provocative analysis is placing the irrationality and incomprehensibility of moral evil in the context of the “I-Thou” relationship of the soul with God.

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Terka, Mariusz. "Źli chrześcijanie w Kościele w świetle nauczania św. Augustyna." Vox Patrum 60 (December 16, 2013): 417–48. http://dx.doi.org/10.31743/vp.3999.

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The main perspective from which St. Augustine describes the Church, is the category of good and evil. It is included in the image of the heavenly Jerusalem understood as a community of saints in heaven, Zion as a symbol of the pilgrim Church and the metaphor of Babylon, which is the kingdom of evil and persecutor of the followers of Christ. The Church on earth exists between Jerusalem and Babylon, and for this reason there are both good and bad people. That confusion is an important feature of Augustine’s Church in its earthly dimension. Saints Christians are trying to improve the bad members of the Body of Christ, but they are also forced to tolerate the evil that they cannot change, and bad Christians can persecute the good ones. Augustine calls their mutual relationship the spiritual battle. The judgment of them, and their final separation belongs to God only, and it will be done during the Final Judgement.

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DOLBY MÚGICA, María Del C. "La libertad agustiniana." Revista Española de Filosofía Medieval 11 (January 1, 2004): 49. http://dx.doi.org/10.21071/refime.v11i.9221.

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Saint Augustine conception of freedom forges through his polemics with Manichees and Pelagians. Augustine defends the existence of freedom against the Manichees and he considerates it the real cause of evil or sin as well as capable of obteining merits. Face to Pelagians he affirms that liberum arbitrium needs God grace to do good arriving to a more perfect freedom, libertas, which consists in the need to do the good. The goal of freedom is God, man's highest good and happiness.

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Lamb, Michael. "Beyond Pessimism: A Structure of Encouragement in Augustine'sCity of God." Review of Politics 80, no. 4 (2018): 591–624. http://dx.doi.org/10.1017/s0034670518000499.

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AbstractMany critics of Augustine target his “pessimism,” arguing that his fixation on evil denies the value of this-worldly goods. This article challenges this view by exposing a methodological assumption that often underwrites it—the idea that Augustine's texts can be abstracted from their rhetorical contexts. To illustrate, I offer a close reading ofCity of God22.22–24, a passage frequently cited as evidence of Augustine's pessimism. By analyzing how Augustine uses rhetoric to “instruct” and “encourage” his readers, I argue instead that this passage should be interpreted as an exercise of hope that helps readers resist temptations toward presumption and despair. This account complicates the common binary between optimism and pessimism and supplies a novel interpretation of key passages inCity of God.

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Henning Drecoll, Volker. "Impulse aus der Augustinforschung." Evangelische Theologie 79, no. 5 (September 1, 2019): 385–92. http://dx.doi.org/10.14315/evth-2019-790510.

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AbstractResearch in Augustine is manifold. Recent scholarship in Germany focused upon Augustine‘s heresiology (esp. against Manichaeism, but also Pelagianism, Donatism, Priscillianism), the controversy with Neoplatonism, his exegesis (esp. in sermons and in de Genesi ad litteram), emotions (esp. for the description of sin and grace), and his widespread correspondence. As important impulses for modern theology, his concept of God may be of special interest. God establishes his will in time and history and cannot be urged against his will. This is the presupposition not only for Augustine’s christology and pneumatology, but also for his understanding of history and his doctrine of grace. The latter takes into consideration the social context of human beings, the emotional character of voluntary decisions and the ongoing development of individual identity. Furthermore, good and evil are not equal options, but the good is only possible if God enables the individual to act according to his insights and exerts a direct influence upon one's will. Insights or knowledge are not salvific by themselves, but belong to one’s development that leads to a better understanding of creation and revelation exactly when it is orientated towards God’s salvific operations.

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PÉREZ-ESTÉVEZ, Antonio. "Ciencia y docencia en Agustín y Tomás de Aquino (del maestro agustiniano al maestro tomista)." Revista Española de Filosofía Medieval 4 (October 1, 1997): 103. http://dx.doi.org/10.21071/refime.v4i.9705.

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Science and teaching in Augustine and Thomas Aquinas. The author tries to make a comparative analisis of the notions science, teacher and disciple such as they appear in St. Augustine's De Magistro and in question 11th, «De Magistro», of the Disputatio De Veritate of Saint Thomas Aquinas. Augustinian science of intelligible and eternal truths is adquired by a mental view of intellect and reason; it supposes the good will of knowing subject. Thomist science consists of a number of intelligent forms adquired from a deductive logic-necessary process that begins with the first obvious principles and axioms. For Augustin, there is only one teacher of intelligible truths that hides himself in the deepest of every rational soul and shows the Truth only to the interior man, that is, the one dominated by the good will. For Thomas Aquinas, there exist two different teachers: the main and interior one that is God, and another external and human, with perfect and actual knowledge, who helps the disciple to get the ability and the habit of deducing notions and truths from the first obvious principles and axioms. For Augustin, we all are disciples of the unique teacher of Truth, Christ, and we will be good or bad disciples according to our good or evil will. For Thomas Aquinas, every disciple has from the very beginning all the notions and truths that he is going to learn, but in potency or in their seminal reasons -the first obvious principles and axioms-; but he will. try, with the important help of the teacher, to get the ability and the habit of deducing and developing all notions and truths enclosed within the first evident principles and axioms.

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Reno, R. R. "Pride and Idolatry." Interpretation: A Journal of Bible and Theology 60, no. 2 (April 2006): 167–80. http://dx.doi.org/10.1177/002096430606000204.

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Which is the primal sin, pride or idolatry? The Augustinian tradition highlights pride, an emphasis reinforced by theological critiques of modernity. However, the Old Testament and Romans 1 point to idolatry as the fundamental form of sin. Analysis of Augustine's account of human acts, the nature of evil, and the structure of sinful love frames a close reading of one of the most famous episodes in his Confessions, the youthful theft of pears. In this autobiographical reflection, Augustine illuminates the paradox of pride. Self-love is unstable, and it resolves into the pursuit of finite goods that we wrap in the false tinsel of imagined divinity. In this way, Augustine's phenomenology of pride is consistent with the biblical consensus that idolatry is the primal expression of sin.

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Bejczy, István P. "The sacra infantia in Medieval Hagiography." Studies in Church History 31 (1994): 143–51. http://dx.doi.org/10.1017/s0424208400012845.

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In his De civitate Dei, Augustine stated that anyone who wants to lead a good and Christian life must necessarily have lived in sin in his life up to then. It is quite conceivable that Augustine had his own course of life in mind when writing these words; he never made a secret of his own sinful youth, as is clear from the Confessiones. None the less, his statement is expressed in the form of a general rule.Many medieval saints’ lives seem to accord with Augustine’s statement. The saint repents after a life of sin and henceforth leads a model Christian life until the day of his death. Thus the eventual victory of Christianity over the forces of evil was demonstrated.However, there are also many vitae that follow a different pattern. The saint is sometimes supposed to have been perfect in every respect from childhood onward. He was born a saint rather than becoming one through a process of ‘spiritual maturation’. Stories about such precocious saints have not escaped notice in modern scholarship. Following E. R. Curtius, the phrase puer senex is sometimes used to denote the topos; in hagiography, expressions such as as quasi senex and cor gerens senile are used.

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Macallan, Brian C. "Getting off the Omnibus: Rejecting Free Will and Soul-Making Responses to the Problem of Evil." Open Theology 6, no. 1 (January 30, 2020): 35–42. http://dx.doi.org/10.1515/opth-2020-0005.

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AbstractThe nature of suffering and the problem of evil have been perennial issues for many of the world’s religious traditions. Each in their own way has sought to address this problem, whether driven by the all too present reality of suffering or from philosophical and religious curiosities. The Christian tradition has offered numerous and diverse responses to the problem of evil. The free-will response to the problem of evil, with its roots in Augustine, has dominated the landscape in its attempt to justify evil and suffering as a result of the greater good of having free will. John Hick offers a ‘soul-making’ response to the problem of evil as an alternative to the free will response. Neither is effective in dealing with two key issues that underpin both responses – omnipotence and omniscience. In what follows I will contrast a process theological response to the problem of evil and suffering, and how it is better placed in dealing with both omnipotence and omniscience. By refashioning God as neither all-knowing nor all-powerful, process theodicy moves beyond the dead ends of both the free will and soul-making theodicy. Indeed, a process theodicy enables us to dismount the omnibus in search of a more holistic, and realistic, alternative to dealing with the problem of evil and suffering.

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Costa, Marcos Nunes. "O problema da relação entre o livre-arbítrio humano e a graça/predestinação em Agostinho em diálogo com a Modernidade/Contemporaneidade." Civitas Augustiniana 8, no. 1 (2019): 121–45. http://dx.doi.org/10.21747/civitas/8a7.

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One of the most complex issues in St. Augustine's philosophical-religious doctrine is that of the relationship between human free will and divine grace / predestination. This problem has its main expression in the controversy with the Pelagians / semi-Pelagians, who, each in their own way, believed that there is an incompatibility between the two terms. They sought to annul one of the poles of the question, arguing that the human being is free. In addition, they state thatoriginal sin in no way damaged human free will, and that, consequently, the latter can achieve perfection / salvation by his own merits, without the help of divine grace. Augustine, on the contrary, says that with original sin the “first nature” of man was damaged. Thus, human beingneeds the help of divine grace to be able to perform good actions (merits), but Augustine claimed, there is no incompatibility there, conversely, for him, what the human being has lost was the full freedom he enjoyed before sin. Now human being has only free will thatgrace will restore, giving him back his full freedom. Likewise, he argues, predestination does not nullify free will, determining man's destiny. Thus, first, man is a being created by God for himself, with no determinants for evil,and, second, as much as damaged he may be, he is keeps something of his first condition, even the tiniest one. Thus, human being is capable of say no to God's call. These questions will reverberate in the philosophical-religious discourses about the problem in Modernity / Contemporaneity, mainly in Protestant circles, which have intertwined themselves, each in their own way, between the so-called incompatibilities and compatibilities. Both seeking to substantiate their positions, often in St. Augustine. Something that he would not always agree with. Here's what we'll look at in this paper.

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Dissertations / Theses on the topic "Augustine, Good and evil"

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Jones, David A. "Death: a good or an evil? : a theological enquiry." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365636.

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Jacobs, N. A. "Beyond Augustine prolegomena to a neo-atomistic form of theodicy /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Kooy, Brian Keith. "Between Being and Nothingness: The Metaphysical Foundations Underlying Augustine's Solution to the Problem of Evil." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-11302007-134955/.

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Thesis (M.A.)--Georgia State University, 2007.
Title from file title page. Timothy M. Renick, committee chair; Tim O'Keefe, Louis A. Ruprecht, Jr., committee members. Electronic text (110 p.) : digital, PDF file. Description based on contents viewed Jan. 18, 2008. Includes bibliographical references (p. 103-110).

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Du, Plessis A. F. J. (Anna Francina Johanna). "n Literêr-inhoudelike analise van Boek 7 van Augustinus se Confessiones : Augustinus se begrip van die bestaanswyse van God en die kwaad." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52360.

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Thesis (MA)--Stellenbosch University, 2001.
ENGLISH ABSTRACT: Augusine's search for the nature of God's exisistence as well as the origin of evil, reaches a climax in Book 7 of his Confessions. This study assumes the position that Augustine strives to find answers to the above mentioned two questions in the first six books of the Confessions. The answers to both these questions were vitally important to Augustine, since it would then convince him to convert to the Christian faith. Augustine repeatedly thought he grasped the true answer to the existence of God and the origin and the nature of evil but he was disillusioned time and again. His quest for an answer started with his reading of Cicero's Hortentius (Conf. 3.4.7), a book that urged Augustine to search for Truth. Augustine then joined the Manicheans, a sect claiming that their doctrine was based on reason and contained the Truth (Conf. 3.6.10). Augustine believed that the Manicheans could resolve his quest for answers to the existence and nature of both God and evil. The Manichean intellectual and scientific exposition of the cosmos allowed Augustine to imagine God and evil as opposing substances. Eventually, promted by his own intellect, Augustine discovered weaknesses in their theories (Conf. 5.3.3-5.6.10). Augustine's final break with the Manicheans, after nine years as an adherent, came when he heard the sermons of Ambrose of Milan. Not only was Augustine impressed by Ambrose's eloquence but his sermons also embodied an interpretation of Platonism in Christian terms. Augustine's reading of the Neoplatonic books in a Latin translation urged him to turn into himself (Conf. 7.10.16) and search for God there. Once Augustine could pronounce upon the intelligible existence of God, his inquiry into the origin of evil resolved itself (7.12.18).
AFRIKAANSE OPSOMMING: Augustinus se soeke na die bestaanswyse van God en die aard en onstaan van die kwaad bereik 'n klimaks in Boek 7 van die Confessiones. In hierdie studie word daar van die standpunt uitgegaan dat Augustinus onder andere in die eerste ses boeke van die Confessiones poog om antwoorde te kry op bogenoemde twee vraagstukke. Antwoorde op beide hierdie vrae was van kardinale belang, aangesien dit Augustinus sou oortuig om hom tot die Christelike geloof te bekeer. Augustinus het herhaaldelik gepoog om die ware antwoorde op die vraag na bestaanwyse van God sowel as die oorsprong en die aard van die kwaad te vind. Hy was egter telke male ontnugter. Augustinus se soeke het begin toe hy in aanraking gekom het met Cicero se Hortensius (Conf. 3.4.7), 'n boek wat Augustinus aangemoedig het om die Waarheid na te jaag. Gevolglik het Augustinus by die Manicheërs aangesluit, aangesien dié sekte geglo het dat hulle leerstellinge gebaseer is op die rede en sodoende die volle waarheid bevat (Cant. 3.6.10). Augustinus het geglo dat die Manicheërs sy soektog na antwoorde op die vraag van God en die kwaad se bestaanswyse kon oplos. Die Manicheërs se intellektuele en wetenskaplike uiteensetting van die kosmos het Augustinus toegelaat om God en die kwaad as teenstrydige entiteite te beskou. Ongeveer nege jaar na sy aansluiting by die Manicheërs, aangemoedig deur sy eie intellek, het Augustinus die swak punte in die Manichese leerstellinge ontdek (Cant. 5.3.3-5.6.10). Die finale breek met die Manicheërs het gekom toe Augustinus die preke van Ambrosius in Milaan gehoor het. Nie alleen was Augustinus ingenome met Ambrosius se welsprekendheid nie, maar sy preke het ook die interpretasie van Platonisme in Christelike terme beliggaam. Die Neoplatoniese leerstellinge het Augustinus aangemoedig om na homself, in homself te draai (Conf. 7.10.16) en vir God daar te gaan soek. Sodra Augustinus kon verklaar dat God in die vorm van 'n kenbare wese bestaan, het sy soeke na die oorsprong en die aard van die kwaad dit self opgelos (Cant. 7.12.18).

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Marques, Maria Janaina Brenga. "O livre-arbítrio em Agostinho." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-07122012-121726/.

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Para considerar o livre-arbítrio da vontade, Agostinho deve mobilizar concepções já estabelecidas sobre a natureza divina, sobre a natureza do mal e também sobre a natureza da alma humana. À medida que tais concepções se modificam, o livre-arbítrio da vontade assume contornos diversos até obter sua forma mais acabada, na qual se revela como raiz do mal moral sem nada referir à autoria divina e na qual se revela também como essencialmente viciado sem ter outra alternativa senão a de aceitar a ajuda divina. Assim, se de um lado o livre-arbítrio da vontade não exige relacionar Deus com a causa do mal, de outro lado exige relacionar Deus com a única forma de corrigir o mal. Nosso trabalho tem o objetivo de analisar as tramas conceituais supostas na concepção de livre-arbítrio, vendo nesta uma chave de leitura com força de evidenciar certa lógica interna no movimento envolvendo a conversão de Agostinho ao cristianismo.
In order to consider the free choice of the will, Augustine has to mobilize concepts already established about the divine nature, the nature of evil and also the nature of the human soul. As such concepts change, the free choice of the will takes on different features until it reaches its most defined form, in which it is revealed as the origin of moral evil without reference to the divine authorship and in which it is also revealed as essentially vicious without any alternative but to accept divine aid. Therefore, if on the one hand the free choice of the will does not entail a relationship between God and the cause of evil, on the other hand it requires the relationship between God and the only way to stop evil. The objective of this work is to analyse the conceptual webs entailed in the concept of free choice, viewing it as a reading key capable of evidencing a certain internal logic in the movement involving Augustine\'s conversion to Christianity.

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Marques, Maria Janaina. "Le libre-arbitre chez Augustin." Thesis, Tours, 2012. http://www.theses.fr/2012TOUR2026/document.

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Pour considérer le libre-arbitre, Augustin doit mobiliser des conceptions déjà établies sur la nature divine, sur la nature du mal, ainsi que sur la nature du bien. À mesure que de telles conceptions se modifient, le libre-arbitre de la volonté prend des contours variés jusqu’au point d’atteindre la forme la plus achevée. Et c’est là où il se révèle en tant que racine du mal moral – nul rapport avec l’action divine – et où il se montre essentiellement vicié – sans autre alternative que d’accepter l’aide divine. Ainsi, si d’un côté le libre-arbitre de la volonté n’exige aucun rapport de Dieu à la cause du mal, d’un autre côté exige le rapport à Dieu comme le seul et unique chemin de correction du mal. Le but de ce travail de recherche est d’analyser les trames conceptuelles supposées dans la conception du libre-arbitre, voyant en cette dernière une clé de lecture assez forte pour mettre en évidence une certaine logique interne dans le mouvement qui implique la conversion d’Augustin au christianisme
In order to consider the free choice of the will, Augustine has to mobilize concepts already established about the divine nature, the nature of evil and also the nature of the human soul. As such concepts change, the free choice of the will takes on different features until it reaches its most defined form, in which it is revealed as the origin of moral evil – without reference to the divine authorship – and in which it is also revealed as essentially vicious – without any alternative but to accept divine aid. Therefore, if on the one hand the free choice of the will does not entail a relationship between God and the cause of evil, on the other hand it requires the relationship between God and the only way to stop evil. The objective of this work is to analyse the conceptual webs entailed in the concept of free choice, viewing it as a reading key capable of evidencing a certain internal logic in the movement involving Augustine's conversion to Christianity
Para considerar o livre-arbítrio da vontade, Agostinho deve mobilizar concepções já estabelecidas sobre a natureza divina, sobre a natureza do mal e também sobre a natureza da alma humana. À medida que tais concepções se modificam, o livre-arbítrio da vontade assume contornos diversos até obter sua forma mais acabada, na qual se revela como raiz do mal moral – sem nada referir à autoria divina – e na qual se revela também como essencialmente viciado – sem ter outra alternativa senão a de aceitar a ajuda divina. Assim, se de um lado o livre-arbítrio da vontade não exige relacionar Deus com a causa do mal, de outro lado exige relacionar Deus com a única forma de corrigir o mal. Nosso trabalho tem o objetivo de analisar as tramas conceituais supostas na concepção de livre-arbítrio, vendo nesta uma chave de leitura com força de evidenciar certa lógica interna no movimento envolvendo a conversão de Agostinho ao cristianismo

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Lee, Kam-Lun Edwin. "Augustine, Manichaeism and the Good." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9773.

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This thesis will investigate, by means of the historical-critical method, Augustine of Hippo's understanding of the Manichaean idea of the Good, and how this understanding affects his own related notions of summum bonum and personal evil, and, as a corollary, his doctrine of predestination. The question of a possible Manichaean influence is particularly pertinent because Manichaeism is at heart a dualistic solution to the issue of good and evil. The focus is not on Manichaeism per se but on Augustine's perception of it, as more directly affecting his thinking. Augustine's treatise De natura boni (399) in part summarizes his treatment of "the nature of the Good" in earlier polemics. From his first writing, De pulchro et apto (380), to that point, Augustine understands the Manichaean concept as equating the Good with the Beautiful, the latter taken to mean that which engenders tranquil pleasure. Conversely, evil is thought of as a disturbance of this state, whether spiritually or physically. Wickedness and mortality are deemed to be both spiritually and physically evil in Manichaean terms because they disturb a person's tranquil existence. In his non-metaphysical theory he designs to explain intrinsic personal evil developed in De uera religione (390), Augustine redefines these two notions as "sin" and "penalty," hence imposing on them a casual relation that makes the conception of a vicious circle mechanism possible. Augustine's development of the idea of predestination reveals the Manichaean concept of the Good at work in three ways: on the framework of that development, in the implication of determinism, and on the context of the doctrine. Despite the presence of evil, he believes that the whole cosmos is in harmonious beauty so long as evil is assigned to its proper place. God is to preserve this order in both the physical and the spiritual (moral) creations, an order portrayable with a two-tiered frame. Initially (around 388), Augustine thought that an individual person, as a spiritual creature, should have self-determination by the exercise of the will. But gradually, due to his conviction that personal evil is inevitable, Augustine assigned determination of one's destiny to the jurisdiction of God. Determinism, however, is not the only characteristic feature of Augustine's version of predestination. The cosmological and eschatological contexts of his doctrine demand the notion of summum bonum to warrant the beauty of the cosmic order as well as to assure the elect's eternal tranquil beatitude. (Abstract shortened by UMI.)

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Soft, Max. "Irenaeus and his view of evil." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Johansson, Emelie. "Up against Good, Evil, Destiny, and God himself." Thesis, Högskolan Dalarna, Bildproduktion, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:du-27069.

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Syftet med denna uppsats är att undersöka hur religiösa teman manifesterar sig i TV-serien Supernatural (2005 ff.), och i vad mån dessa teman motsvarar en "banal religion". Fyra scener ur serien har analyserats med avseende på dess tematik och estetik för att fastställa hur Supernatural har anpassat berättelsen om Kain och Abel samt skapelseberättelsen till en modern miljö med övernaturliga inslag. Studien påvisar att serien använder sig av religiösa berättelser för att skapa narrativ som inte behöver beaktas som religiöst av åskådaren. Supernatural har hämtat fragment från bibliska berättelser och anpassat tematiken till seriens handling och genre men en viss symbolik finns fortfarande kvar och på sätt kan dess tematik och estetik kopplas till en banal religion.

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Shenk, Richard. "Following the tension between necessary-evil and conforming-freedom toward hope : an investigation of the problem of evil." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683236.

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Books on the topic "Augustine, Good and evil"

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Augustine, Manichaeism, and the good. New York: Peter Lang, 1999.

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Feltz, Lawrence Michael. The enigmatic character of moral evil in the thought of Augustine. Ann Arbor, MI: University Microfilms International, 1991.

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Overcoming our evil: Human nature and spiritual exercises in Xunzi and Augustine. Washington, D.C: Georgetown University Press, 2006.

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Augustine, Saint, Bishop of Hippo., ed. Augustins Schrift De ordine: Einführung, Kommentar, Ergebnisse. Tübingen: Mohr Siebeck, 2009.

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Christine, Görgen, ed. Gott und die Frage nach dem Bösen: Philosophische Spurensuche: Augustin, Scheler, Jaspers, Jonas, Tillich, Frankl. Berlin: Lit, 2011.

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Augustine. The confessions of St. Augustine. New York, N.Y: Signet Classic, 2001.

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Augustine. The confessions of Saint Augustine. Brewster, Mass: Paraclete Press, 2010.

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Augustine. The confessions of St. Augustine. New York, N.Y: Signet Classic, 2009.

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Augustine. The confessions of Saint Augustine. New York: Simon & Schuster, 1997.

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Augustine. The confessions of St. Augustine. New York, N.Y: Signet Classic, 2009.

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Book chapters on the topic "Augustine, Good and evil"

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Hick, John. "The Fountainhead: St. Augustine — Evil as Privation of Good Stemming from Misused Freedom." In Evil and the God of Love, 37–69. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-18048-6_3.

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Hick, John. "The Fountainhead: St. Augustine — Evil as privation of good stemming from misused freedom." In Evil and the God of Love, 37–69. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230283961_3.

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Hick, John. "Catholic Thought from Augustine to the Present Day." In Evil and the God of Love, 90–114. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-18048-6_5.

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Hick, John. "Catholic Thought from Augustine to the Present Day." In Evil and the God of Love, 90–114. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230283961_5.

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Hick, John. "The Fountainhead: St. Augustine — The Principle of Plenitude and the Aesthetic Theme." In Evil and the God of Love, 70–89. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-18048-6_4.

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Hick, John. "The Fountainhead: St. Augustine — The principle of plenitude and the aesthetic theme." In Evil and the God of Love, 70–89. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230283961_4.

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Hornback, Robert. "Beyond Good and Evil Symbolism: Allegories and Metaphysics of Blackfaced Folly from Augustine to Fanon." In Racism and Early Blackface Comic Traditions, 71–107. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78048-1_3.

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Cary, Phillip. "Augustine on evil." In The Routledge Handbook of the Philosophy of Evil, 30–41. 1 [edition]. | New York : Routledge, 2019. | Series: Routledge handbooks in philosophy: Routledge, 2019. http://dx.doi.org/10.4324/9781315679518-3.

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Hanson, Erik M. "Augustine." In The History of Evil in the Medieval Age, 10–22. 1 [edition]. | New York : Routledge-Taylor & Francis, 2016.: Routledge, 2018. http://dx.doi.org/10.4324/9781351138529-2.

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Taheri, Alireza. "Good and evil." In Hegelian-Lacanian Variations on Late Modernity, 90–94. New York: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003057390-16.

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Conference papers on the topic "Augustine, Good and evil"

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Bahrini, Mehrdad, Nima Zargham, Johannes Pfau, Stella Lemke, Karsten Sohr, and Rainer Malaka. "Good vs. Evil." In CHI PLAY '20: The Annual Symposium on Computer-Human Interaction in Play. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3383668.3419887.

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Liu, Xiangyu, Zhe Zhou, Wenrui Diao, Zhou Li, and Kehuan Zhang. "When Good Becomes Evil." In CCS'15: The 22nd ACM Conference on Computer and Communications Security. New York, NY, USA: ACM, 2015. http://dx.doi.org/10.1145/2810103.2813668.

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Dekel, Ofer, and Ohad Shamir. "Good learners for evil teachers." In the 26th Annual International Conference. New York, New York, USA: ACM Press, 2009. http://dx.doi.org/10.1145/1553374.1553404.

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Balan, Corneliu-Dragos. "DIALECTICS OF GOOD AND EVIL." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/22/s09.059.

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Connolly, Randy W. "Beyond good and evil impacts." In the 16th annual joint conference. New York, New York, USA: ACM Press, 2011. http://dx.doi.org/10.1145/1999747.1999812.

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Adams, Phillip M. "GOOD VS. EVIL: ATTRIBUTION OR PLAGIARISM." In HUFLIT INTERNATIONAL CONFERENCE 2020. Publishing house for Science and Technology, 2020. http://dx.doi.org/10.15625/vap.2020.00103.

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Bérelle, Léon, Dominique Boidin, Maxime Luere, and Rémi Kozyra. "Beyond good and evil 2 cinematic trailer." In SIGGRAPH '18: Special Interest Group on Computer Graphics and Interactive Techniques Conference. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3209800.3232908.

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Beaupied, Johanne. "Beyond Good and Evil 2 E3 cinematic trailer." In SA '17: SIGGRAPH Asia 2017. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3145631.3145651.

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Rakitianskaia, Anna, and Andries Engelbrecht. "Saturation in PSO neural network training: Good or evil?" In 2015 IEEE Congress on Evolutionary Computation (CEC). IEEE, 2015. http://dx.doi.org/10.1109/cec.2015.7256883.

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Kanukoeva, O. K. "Socio-cultural ideas about good and evil in british fiction." In ТЕНДЕНЦИИ РАЗВИТИЯ НАУКИ И ОБРАЗОВАНИЯ. НИЦ «Л-Журнал», 2019. http://dx.doi.org/10.18411/lj-02-2019-96.

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