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Hänisch, Ulrike Dorothea. ""Confessio Augustana triumphans" : Funktionen der Publizistik zum Confessio Augustana Jubiläum 1630 : Zeitung, Flugblatt, Flugschrift /." Frankfurt am Main : Peter Lang, 1993. http://catalogue.bnf.fr/ark:/12148/cb373173388.
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Keller, Rudolf. "Die Confessio Augustana im theologischen Wirken des Rostocker Professors David Chyträus : 1530-1600 /." Göttingen : Vandenhoeck & Ruprecht, 1994. http://catalogue.bnf.fr/ark:/12148/cb36989268r.
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Aydin, Mehmet. "Saint Augustin et Léon Tolstoi͏̈ : confesser en philosophant ?" Paris 8, 2003. http://www.theses.fr/2003PA082331.
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Romancier, conteur, essayiste, pédagogue, prédicateur, penseur politique et religieux, sociologue, philosophe, Tolstoi͏̈ est une des figures les plus marquantes de la littérature russe et mondiale. Le message universel de son œuvre se présente sous des facettes multiples. Nous avons étudié Tolstoi͏̈ du point de vue philosophique. Notre propos n'est donc ni littéraire, ni artistique, ni même à proprement parler religieux. C'est à la frontière de toutes ses disciplines que la philosophie entendue comme exercice nous permettra de circuler afin de mettre en évidence l'aspect vivant de cet exercice, tel qu'il est pratiqué aussi par Tolstoi͏̈. Le style confessionnel apparaît dans ce cadre comme la clef de l'originalité de l'œuvre tolstoi͏̈enne. La confession dans ses relations contradictoires avec la philosophie identifierait l'Occident. Par delà l'abîme historique qui sépare les deux penseurs, Saint-Augustin est un passage obligé pour comprendre la démarche tolstoi͏̈enne. Tolstoi͏̈ emprunte le genre confessionnel issu d'AugustinTolstoy described his mental anguish and spiritual suffering in his search for the meaning of life in A Confession. He searched for an answer in the writings of theologians, philosophers an scientists but found little to help him there. Finally the peasants gave him the answer he was searching for. Tolstoy's inner conflicts are often unresolved, sometimes even cousing tragic consequences. He perceived reality in its multiplicity, as a collection of separate entities round and into which he saw with a clarity and penetration scarcely ever equalled, but he believed only in on vast, unitary whole. Tolstoy attempted, though without complet complete success, to make his own actions conform to his new beliefs. Tolstoy's philosophy of history has, on the whole, not obtained the attention which it deserves, whether as an intrinsically interesting view or as an occurrence in the history of ideas, or aven as an element in the development of Tolstoy himself
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Lam, Wing Kwan Anselm. "The Natural Goodness of Man in Rousseau's Confessions--A Reply to Augustine's Confessions." Thesis, Boston College, 2009. http://hdl.handle.net/2345/734.
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Thesis advisor: Christopher J. KellyRousseau's Confessions is controversial and influential since its first publication. Besides the dispute over the relationship of Rousseau's autobiographical and philosophical works, by adopting the same title as the famous autobiography in the Christian tradition, Augustine's Confessions, the effect is striking. However, few scholars were interested in their relationship and they write only a few lines about them or do not focus upon the key idea of Rousseau's thought, the natural goodness of man, which contradicts the Christian doctrine of Original Sin. Rousseau promises to delineate his self-portrait as a man according to nature in his autobiography in contrast to the picture of a born sinner saved by God's mercy in Augustine's Confessions. By comparing with Augustine's Confessions, it is clear that Rousseau's understanding of human nature and the source of evil reject the traditional Christian view. It is Rousseau's ingenuity to compose his Confessions structurally and thematically analogous to Augustine's Confessions to refute Augustine's theology and convey his answer to the problem of secular society. I demonstrate their relationship by comparing them according to their structural and thematic similarities. This study will contribute to the study of the relationship between modernity and Christianity and that between secularization and religion
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Di, Carlo Stefania. "Saint Augustin témoin du manichéisme dans les "Confessions"." Bordeaux 3, 1997. http://www.theses.fr/1997BOR30014.
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Augustin, eveque d'hippone (354-430), adhera a l'eglise manicheenne durant au moins neuf ans. Apres son bapteme, il s'est attache a combattre cette religion. Son temoignage est precieux pour nous, mais en meme temps, il est polemique. Le but de la these est donc de confronter l'expose du manicheisme qu'en fait augustin, ainsi que ses critiques, avec les donnees que nous possedons, c'est-a-dire les documents directs et les sources indirectes autres. 1- "de l'adhesion a la rupture" : la situation de l'afrique manicheenne au 4e siecle (extension, organisation, les pratiques, les ecritures, les grandes figures, les persecutions, etc. ), puis les circonstances de l'adhesion d'augustin et de sa rupture. 2- "l'onto-theologie" : la question de dieu (sa nature, ses caracteres, la creation) ; b) la question du mal (nature ? origine ?) : confrontation des theses manicheenne et augustinienne ; c) la question du beau et de l'ordre. 3- "la theologie dogmatique" : a) la creation, et le statut du soleil et de la lune chez les manicheens ; b) la christologie (les questions concernant la naissance virginale, les differentes figures du christ) et le dogme de l'incarnation ; c) la theologie trinitaire (la trinite manicheenne, le paraclet). 4- "la theologie morale" : a) la question de l'absolu du relatif dans la loi morale (la reflexion antique sur la loi naturelle et la loi positive) ; b) l'importance de la spiritualite ascetique. 5- "la theologie scripturaire" : a) les theses manicheennes (sur la creation, sur la divinite, sur le rejet des observances) ; b) la riposte d'augustin (l'allegorese et la typologie figurative). La conclusion s'attache a centrer les controverses autour de deux axes : la divinite de jesus et la continuite entre les deux testaments ; elle degage aussi les procedes de la polemique chez un homme qui n'a peut-etre pas tout renie de son ancien passeAugustine, hippo regius' bishop, agreed to manichean church for nine year. Received the baptism he started to fight this religion. His evidence is precious for us but, at the same time, he is polemic. So, the aim of thesis it's to compare the exposition of augustine, as his criticism, to the data we have, that is the direct documents and the indirect sources. 1- "from agreement to breakage" : the situation of manichean' africa in the four century (extension, organization, persecution, etc. ), the circumstances of augustine' agreement and his breakage. 2- "l'onto-theology" : a) the god question (his nature, characteristics, creation) ; b) the evil question (nature ? origin ?) : comparison between the manichean thesis and augustinian thesis ; c) the beauty and the order question. 3- "the dogmatic theology" : a) the creation and the sun and moon constitution among the manicheistes ; b) the christology (the questions about the virgin's birth, the christo's different figures) and the dogma of incarnation ; c) the trinitarian theology ( the manichean trinity, the paraclete). 4- "the moral theology" : a) the question of the absolute and of the relative in the moral law (the ancient reflection about the natural and positive law) ; b) the importance of ascetic spirituality. 5- "the holy writings theology" : a) the manichean thesis (about the creation, divinity, refusal of observances) ; b) the augustine answers (the allegory and the typology). The conclusion aim to emphasize the disputes around two axles : the jesus' divinity and the contuinity between the two testaments; it evidence the proceedings of polemic among a man that, maybe, hasn't completly denied his past
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BURCHILL, LIMB KYUNG. "Le beau dans les confessions de saint augustin." Strasbourg 2, 1996. http://www.theses.fr/1996STR20024.
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La these envisage la place de l'esthetique - au sens etymologique et courant - dans l'evolution de la pensee d'augustin. L'introduction concerne un bref parcours biblique sur la beaute par rapport au theme de l'idolatrie, la justification de notre choix d'augustin et ses confessions, l'etat de la question, et le plan et les enjeux du travail. Partant de l'hypothese que le de pulchro et apto n'est pas un simple ouvrage perdu et que ses idees directrices eclairent l'importance du concept du beau dans la pensee de l'eveque d'hippone, la premiere partie examine les themes principaux du traite. Ceci permet de voir qu'esthetique, epistemologie, ethique et ontologie s'interpenetrent, refletant diverses sources philosophique et manicheenne. La deuxieme partie met en relief la conversion chretienne : augustin, un individu representant l'humanite pecheresse, est conduit a la reflexion sur l'enlaidissement de l'homme dechu de sa prima pulchritudo du fait de sa perversite volontaire (cf. L'analyse de superbia-uoluptas-curiositas). Cette meditation soteriologique l'amene par la suite a la vision de l'homme dans l'optique de l'aptum. Aussi, cher augustin, le conflit entre consuetudo et continentia est aborde en vue de l'unite que la continence incarne, c'est-a-dire sous l'angle de la grace qui rend l'homme apte a se laisser tenir par dieu, unite de l'etre. La troisieme partie vise a cette synthese de l'esthetique augustinienne que l'on peut qualifier de theologie de l'unite ou de la beaute. Dans le recouvrement de l'unite exterieure inferieure et interieure superieure, augustin deploie l'esthetique sapientielle ainsi que celle de descensio et ascensio. Reposant sur les analyses effectuees, le travail s'achemine vers une configuration de l'ordo qui aide a penetrer dans la fameuse confession d'augustin : tu es autem interior intimo meo et superior summo meo (3,6,11). L'approche calologique des confessions nous fait voir que l'amour du beau est constamment present chez augustin (cf. La question introductive du de pulchro et apto qui s'acheve en hymne de louange, sero te amaui pulchritudo tam antiqua et tam noua). Ceci nous rappelle l'utilite d'une orientation poetique de la theologieThe thesis treats the place of aesthetics in augustine's intellectual and spiritual development. Following an introductory presentation of the state of research on theological aesthetics, the first part seeks to reconstruct the teaching of de pulchro et apto, a lost treatise of crucial importance for the subject. The philosophical background shows the extent to which aesthetics was closely related to epistemology, ethics and ontology. It is on this basis that augustine's conversion to christianity is examined in the second part. The consciousness of the loss of the prima pulchritudo as a result of human perversity leads to a soteriological reflection around the concept of aptum. The apparent conflict within the will between consuetudo and continentia is resolved through the grace which renders man apt to be sustained by god, the true unity of being. The final part of the thesis is devoted to presenting a synthesis of augustine's aesthetics. This vision of unity gave rise both to a sapiential aesthetics, as well as to one based on the dialectic of descensio and ascensio. Here can be found a new understanding of ordo providing the key to augustine's famous confession : tu es autem interior intimo meo et superior summo meo (3,6,11). Such a reading of the confessions not only shows the extent to which the love of beauty was a constant feature of his thought, but suggests a more poetic orientation in contemporary theology as a means of recovering the unity of faith
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Pang, Daniel S. K. "The mysticism of Augustine as expressed in the Confessions (VII, VIII, IX, X, XIII)." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Littlejohn, Murray Edward. "Contemporary Confessions: Philosophical Engagements With Saint Augustine’s Confessions." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108584.
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Thesis advisor: Richard KearneyBy the 20th century the Confessions had become a “classic” of western civilization, yet it seems to elude any easy explanation and categorization. While scholars of Late Antiquity puzzled over the nature, structure, and meaning of the work, a parallel reception was occurring by some of the most original thinkers across both traditions of Contemporary philosophy, including Ludwig Wittgenstein, Martin Heidegger, Hannah Arendt, Hans Jonas, Karl Jaspers, Hans-Georg Gadamer, Paul Ricoeur, Jean-Francois Lyotard, Jacques Derrida, Jean-Luc Marion, Jean Louis Chrétien and Stanley Cavell. This study will focus on four of these thinkers, Wittgenstein, Gadamer, Ricoeur and Marion, and the ways that the Confessions has influenced their attempts to address fundamental questions on subjects ranging from time and memory to history and hermeneutics, evil and the will, the self and personal identity, language and narrative, conversion, skepticism and materialism, God and onto- theology, and ultimately the very practice of philosophy itself, its autobiographical and especially its confessional character. In turn, this study also asks whether the engagements of these highly original contemporary philosophers can uncover new dimensions of this highly original work that has been read and interpreted throughout a centuries-long history of reception. The hermeneutic wager is that the past illumines the present philosophical terrain, but also that present insights allow us to read a classic text of the past with new understanding. This study will benefit from the interconnected nature of the problems that these writers confront, in their “family resemblance” of shared affinities and marked differences. Chapter One, “Scholarly Engagements: A Problematic Classic,” introduces some of the key interpretive problems which arose in the course of a century of scholarly engagements, including occasion, veracity, composition, and sources of Saint Augustine’s Confessions. Chapter Two “The Early Wittgenstein: Tractatus, Testimony and Confession” discusses the confessional philosophy of Ludwig Wittgenstein, and the deep affinities he shared with Saint Augustine in his life and his first major work, the Tractatus Logico-Philosophicus (1922), despite its reception and use as a foundational for Logical Empiricism and its spirited offspring. Chapter Three: “The Later Wittgenstein: Philosophical Investigations as Philosophical Confession” discusses the influence of Saint Augustine on Wittgenstein’s second major work, the Philosophical Investigations (1953), which uses a quotation from the Confessions as a point of departure for his own philosophical confession of errors and temptations. Chapter Four “Saint Augustine and Gadamer: Hermeneutic Anticipations and Affinities” discusses the hermeneutical insights of Saint Augustine, through the ways he encountered or struggled with texts in the Confessions, as well as through his idea of the “inner word” which would be for Gadamer the foundation of a philosophical hermeneutics. Chapter Five, “Ricoeur: Sin, Time, Memory, and Narrative” discusses Ricoeur’s engagement with Saint Augustine on the question of evil as well as his appropriation of the Augustinian aporia of time from the Confessions as pivotal for his narrative turn. Chapter Six, “Jean-Luc Marion’s Confessions” lays out Marion’s phenomenological unfolding of the Confessions beyond and before metaphysics, offering his reading of six dimensions of the inaccessibility of the self explored by Saint Augustine in the Confessions. This study will conclude by highlighting the themes that have suggested themselves across the many readings of this classic text
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Wentzel, Rocki Tong. "Reception, gifts, and desire in Augustine's Confessions and Vergil's Aeneid." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1198858389.
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Wolfe, John Edward Hibbs Thomas S. "Transcending the garden the role of the sign of the garden in Augustine's Confessions /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5215.
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Collins, Joshua. "The concept of love in Saint Augustine's Confessions /." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99363.
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In the present study, through a close reading of the Confessions , the author explores the concept of love in Saint Augustine as it pertains to the two possibilities of man, being towards the creation and being towards the Creator. He distinguishes two kinds of love corresponding to each one of these possibilities, love of the world (cupiditas) and love of God (caritas), and proceeds to analyze these loves. The main argument of the thesis is that these loves disclose the world to man in two opposed manners. The author argues that cupiditas seeks to find satisfaction in the creation and discloses it as an end in itself, whereas caritas loves the world for the sake of God and discloses it as a means to attaining God.
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Guilfoil, Brendan John. "The role of memoria in the constitution of time in The confessions, book XI." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0733.
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Hollingworth, Miles Christian. "Grace, confession, and the Pilgrim City : the political significance of St. Augustine of Hippo's creation narratives." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/1944/.
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St. Augustine of Hippo's specifically political ideas are customarily interpreted according to the sharp contrasts of his doctrine of the Two Cities. This approach is not in any sense misleading, but it does fail to take foil account of the mind of an unusual, unsystematic thinker. Moreover, Augustine never set his political ideas down in a theoretical work.
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Jordaan, Donovan. "Augustine’s use of Romans in the conversion narratives of the Confessions." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2551.
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Thesis (MA (Ancient Studies)--University of Stellenbosch, 2009.ENGLISH ABSTRACT: The purpose of this study is to investigate the use of the quotations of Paul’s Epistle to the Romans in the conversion narratives in Augustine’s Confessions. The Confessions is an account of Augustine’s conversion to Catholic Christianity. Within the Confessions there are many conversion narratives which form part of a greater narrative that culminates in Augustine’s final conversion in Book 8 of the Confessions. Within these conversion narratives, Augustine often quotes from Romans. In the first chapter, I discuss the use of Rom. 10:14‐15 in the opening paragraph of the Confessions, particularly Augustine’s sensitivity to the diatribe style. The opening paragraph is also significant within the context of the conversion narratives, as it features Augustine in his converted state and effectively represents the goal towards which the conversion narratives will strive. My second chapter deals with the “aversion” narrative in Conf. 5.3.5 and the use of Rom. 1:21‐25. Much attention is given to Augustine’s allusion to apologetic works, particularly the Wisdom of Solomon, which Rom. 1:21‐25 emulates. Chapter three is concerned with the significance of Rom. 1:21‐25 in the intellectual conversion of Augustine. While Augustine reuses a quotation in Conf. 7.9.13‐15, I focus on the unique use of this quotation and its specific significance to the intellectual conversion. The fourth chapter deals with the scriptural conversion and Augustine’s use of Rom. 7:22‐25. In the final chapter, I discuss the use of the references to Romans in Book 8 which Augustine has already quoted earlier in the Confessions. I then show how these quotations affect the interpretation of the spiritual conversion at the end of Book 8.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om die gebruik van die verwysings na Paulus se Brief aan die Romeine in die bekeringsverhale in Augustinus se Confessiones te ondersoek. Die Confessiones is ’n berig van Augustinus se bekering tot die Katolieke Christendom. In die Confessiones is daar baie bekeringsverhale wat deel vorm van ’n groter verhaal wat sy voltooiing in die slotbekeringsverhaal in Boek 8 van die Confessiones vind. In hierdie bekeringsverhale haal Augustinus dikwels Romeine aan. In die eerste hoofstuk bespreek ek die gebruik van Rom. 10:14‐15 in die inleidende paragraaf van die Confessiones, met klem op Augustinus se aanwending van die diatribe styl. Die inleidende paragraaf is ook van belang met betrekking tot die bekeringsverhale, omdat dit Augustinus in ’n bekeerde toestand uitbeeld en effektief die doel verteenwoordig wat die bekeringsverhale nastreef. My tweede hoofstuk handel oor die “afkeer”‐toneel in Conf. 5.3.5 en die gebruik van Rom. 1:21‐25. Aandag word gegee aan Augustinus se toespeling op apologetiese werke, veral die Wysheid van Salomo, wat deur Rom. 1:21‐25 nageboots word. Hoofstuk drie handel oor die belang van Rom. 1:21‐25 in die intellektuele bekeringsverhaal van Augustinus. In Conf. 7.9.13‐15 gebruik Augustinus weer ’n keer dieselfde aanhaling, en hier is die fokus op die unieke gebruik van hierdie aanhaling en sy spesifieke konteks binne die intellektuele bekeringsverhaal. Die vierde hoofstuk handel oor Augustinus se bekering tot die Skrif en sy gebruik van Rom. 7:22‐25. In die laaste hoofstuk bespreek ek die gebruik van verwysings na Romeine wat Augustinus alreeds vroeër aangehaal het in Boek 8 van die Confessiones. Ten slotte toon ek aan hoe hierdie aanhalings die interpretasie van die geestelike bekeringsverhaal aan die einde van Boek 8 beïnvloed.
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Russ, Jeffrey J. "Feminine guidance an Augustinian reading of Joyce's Stephen Dedalus /." Connect to resource online, 2009. http://hdl.handle.net/1805/2058.
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Thesis (M.A.)--Indiana University, 2009.Title from screen (viewed on February 1, 2010). Department of English, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Jason T. Eberl, Brian C. McDonald, Kenneth W. Davis. Includes vitae. Includes bibliographical references (leaf 49).
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Clark, Curtis L. "An analysis in light of recent Anglo-American studies of the role of memory in Augustine's pursuit of self-knowledge in Confessions and De Trinitate." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Magee, Neal E. Hamner M. Gail. "Remembering to forget theological tropologies of confession and disavowal (Saint Augustine, Bishop of Hippo, Slavoj Zizek, Jacques Derrida) /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2004. http://wwwlib.umi.com/cr/syr/main.
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Kouam, Michel. "Theologie et esthetique : recherche du beau et montee vers dieu d'apres les confessions de saint augustin." Université Marc Bloch (Strasbourg) (1971-2008), 1988. http://www.theses.fr/1988STR20050.
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C'est principalement a partir des confessions de st augustin que nous avons entrepris la recherche en question. Mais bien d'autres oeuvres, entre autres le de ordine (386), le de musica (387), le de bono viduitatis (414). . . , nous ont fourni des renseignements concernant les multiples visages de la comprehension augustinienne du beau. Les propos de ces textes choisis laissent entrevoir une evolution, un progres dans l'itineraire intellectuel du philosophe de milan, devenu en 397 eveque d'hippone. Le "pulchrum" avant les conversions du jeune berbere d'afrique se rapporte au domaine des choses sensibles ("pulchra inferiora"). A ce propos, de nombreux exemples sont evoques dans les chapitres i, ii et iv de notre these. La metamorphose de la doctrine augustinienne du beau et de dieu s'opere radicalement a cause de son engagement philosophique (conf. Vii, chap. Iii). Le theme de la "beaute interieure" est une notion importante chez augustin. Il evoque le domaine de l'ethique et de la mystique (chap. V et vi). Dans ces deux chapitres sont posees les conditions de l'union de l'ame a "dieu - pulchritudo antiqua noua".
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Allaire, Patrick. "La conversion chrétienne : analyse sémiotique du livre viii des Confessions d'Augustin." Master's thesis, Université Laval, 2004. http://hdl.handle.net/20.500.11794/43274.
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Dans le contexte de la seconde évangélisation du Québec, la question de la conversion se pose avec acuité. Une lecture minutieuse, à l’aide de la méthode sémiotique, d’un extrait des Confessions d’Augustin, nous permet de découvrir le processus de la conversion et la transformation qu'une telle conversion opère chez la personne. Cette étude nous révèle que la conversion chrétienne transforme les fondements de la personne, depuis ses conceptions du monde jusqu’à ses relations aux autres. Après la conversion chrétienne, la relation au temps et à l’espace est totalement transformée. La conversion est un cheminement dont les fruits paraissent arriver soudainement, mais c'est la transformation presque imperceptible de la personne qui en prépare l’éclosion. La lecture attentive que nous faisons permet de repérer ces petits détails. Ainsi, il est possible de suivre les transformations qui amènent l’acteur à vivre la transformation profonde de son être et à se convertir.
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Davies, Benjamin Currie. "Seeking solace: a brief examination of the concepts of union and absolution in the Confessions of Saint Augustine and Jean-Jacques Rousseau." Thesis, Boston University, 1999. https://hdl.handle.net/2144/27630.
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Boston University. University Professors Program Senior theses.PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02
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Kouam, Michel. "Théologie et esthétique recherche du beau et montée vers Dieu d'après les "Confessions" de Saint Augustin /." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37614785p.
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Angresano, Elizabeth A. "The saint and the sinner : chaos, the 'Confessions' and the prose Lancelot /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.
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Thomas, Anthony J. IV. "BEAUTY SPEAKING: BEAUTY AND LANGUAGE IN PLOTINUS AND AUGUSTINE OF HIPPO." UKnowledge, 2015. http://uknowledge.uky.edu/mcllc_etds/3.
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Much has been said about the influence of Plotinus, the Platonist philosopher, on the ideas of Augustine of Hippo, the Western Church Father whose writings had the largest impact on Western Europe in the Middle Ages. This thesis considers both writers’ ideas concerning matter, evil, and language. It then considers the way in which these writers’ ideas influenced their style of writing in the Enneads and the Confessions. Plotinus’ more straightforward negative attitude towards the material word and its relationship to the One ultimately makes his writing more academic and less emotionally powerful. Augustine’s more complicated understanding of the material world and its relationship to God results in a more mystical and more emotionally powerful style, which derives its effectiveness especially from its use of antithesis and the first and second person.
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Bertalot, Sylvaine. "La parabole du bon grain et de l'ivraie dans la pensée de saint Augustin (Les confessions - la cité de Dieu)." Bordeaux 3, 2000. http://www.theses.fr/2000BOR30026.
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Cette these a pour but de demontrer l'importance de la parabole du bon grain et de l'ivraie (mt 13, 24-30) dans la theologie augustinienne. Au travers d'une etude des differents termes de la parabole dans les deux oeuvres majeures que sont la cite de dieu et les confessions, et suivant en cela les grands axes du texte mattheen (le champ de l'histoire -dieu, l'ennemi et les serviteurs-, les semailles -le bon grain et l'ivraie-, la croissance -a la fois parallele et simultanee- et la moisson -qui marque tout autant une fin qu'un commencement), cette recherche veut faire apparaitre qu'au dela d'un heritage conteste du manicheisme, saint augustin fait de ce recit image le fil conducteur, la trame rhetorique de ses deux ecrits. Il met ainsi en place, grace a une constellation symbolique, tout un reseau de significations, qui permet de mieux comprendre sa vision de l'histoire et sa foi dans une eschatologie.
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Monroe, Ty Paul. "The Development of Augustine's Early Soteriology." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108005.
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Thesis advisor: Boyd CoolmanThis study considers the development of Augustine's early soteriology in the years leading up to and including his writing of Confessions. Central to that inquiry is a treatment of his increasing use of the term humilitas. Yet that inquiry necessitates a broader account of the fallen soul and its healing by the Incarnate Savior. The result is a mostly chronological survey that shows Augustine developing clearer connections between his soteriology, Christology, and sacramental theology
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Barron, Nicholas. "The Confessions of Saint Augustine : Augustine's philosophical biography as revealing a living canticle of prayer returning man to wisdom /." Available to subscribers only, 2008. http://proquest.umi.com/pqdweb?did=1650500881&sid=15&Fmt=2&clientId=1509&RQT=309&VName=PQD.
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Ponsatí-Murlà, Oriol. "Aproximació hermenèutica al "tolle, lege" agustinià. Per una lectura al·legòrica de Confessions VIII, 6-12." Doctoral thesis, Universitat de Girona, 2009. http://hdl.handle.net/10803/7826.
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Aquest treball gira entorn a la controvèrsia que, des de finals del segle XIX, va generar el passatge de les Confessions (VIII, 6-12) on Agustí relata la seva crisi decisiva, viscuda a Milà l'estiu de l'any 386, que l'acabaria portant a l'aparent definitiva conversió al cristianisme. Els motius de fons de la controvèrsia són dos de clars. En primer lloc, i a la llum del que nosaltres entenem per gènere autobiogràfic, s'imposa aclarir si un relat com el de les Confessions s'hi pot adscriure, i per tant si ens relata una sèrie d'esdeveniments viscuts per Agustí històricament, o bé si cal interpretar els elements que l'autor desplega al llarg de la narració com a símbols d'un missatge que supera la narració que es troba a la superfície. La segona qüestió, directament vinculada a la primera, és el sentit que cal donar a aquesta conversió en relació a la noció de forma de vida filosòfica, i la influència que tindrà aquesta noció en la biografia i el pensament d'Agustí.This work analyses the controversy that arises at the end of the XIX century around the passage of Confessions VIII, 6-12 where Augustine reveals his decisive crisis, which took place in Milan during the summer of 386, and that apparently lead him to the definitive conversion to Christianity. The main reasons of the controversy are two. First of all, and in relation of what we understand by autobiographical genre, we need to understand if a narrative like Confessions can be related to autobiography, and so, if this work tells us a chain of events historically lived by Augustine, or if we must interpret the events that the author develops along the narrative as a symbolic whole that stands beyond the surface of the narrative. The second question, directly related to the first one, is the sense we have to give to this conversion in relation to the concept of philosophical form of life, and the influence that this notion will have in Augustine's biography and thought.
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Kotze, Annemare. "The protreptic-paraenetic purpose of Augustine's Confessions and its Manichean audience." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53665.
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Thesis (DLitt)--Stellenbosch University, 2003.ENGLISH ABSTRACT: In this dissertation I attempt to open up new perspectives on the literary qualities and the unity of Augustine's Confessions by reading the work in the light of the context within which it first functioned. Part 1, Prolegomena, consists of a survey of secondary literature (in chapter 1) that focuses on research on the literary characteristics of the work, followed by a theoretical exploration of the two aspects that constitute the focus of this study, the genre and the audience of the Confessions. Chapter 2.1 examines how the literary practices and generic conventions of late Antiquity should inform our reading of the work. This is achieved through a discussion of the implications of genre analysis in general (2.1.1), followed by an examination of the conventions of the ancient protreptic genre (2.1.2), a look at the parallels between the Confessions and three of its literary antecedents and between the Confessions and Augustine's Contra Academicos (2.1.3), and an evaluation of the perspectives offered on the unity of the work by this procedure (2.1.4). Chapter 2.2 starts with a discussion of the concept of intended audience (2.2.1) and proceeds to provide the background needed to follow the arguments on the specific segment of Augustine's audience that I consider here, the Manicheans (2.2.2). Part 2 of the dissertation consists of the analyses of selected passages but attempts at the same time to give an accurate account of how genre and intended audience are embodied in the text as a whole. In chapter 3 I show that Augustine's meditation on Ps 4 in the central section of the Confessions (9.4.8-11) is a protreptic that targets a Manichean audience (3.1) through Augustine's identification with this audience (3.2) and the prevalent use of Manichean terminology and categories (3.3). In chapter 4 I analyse in a more systematic way the expression of protreptic purpose through various devices throughout the Confessions: foreshadowing in the opening paragraph (4.1), the use of a shifting persona (4.2), allusion to Matt 7:7 (4.3), and the theme of the protreptic power of reading and listening (4.5). I evaluate how pervasive the expression of protreptic intent is (4.4) and end with an examination of the protreptic-paraenetic purpose of the first section of the allegorical exposition of the creation story in book 13 (4.6). Chapter 5 examines the degree to which the Manicheans are targeted by the text as a whole as an important segment of its intended audience. I examine the use of the theme of friendship to evoke Augustine's erstwhile Manichean friendships and the history of failed communication with this group (5.1), the role Augustine intends curiositas to play in coaxing the Manicheans into reading yet another attempt to convert them (5.2), and once again how pervasive the concerns with a Manichean audience is (5.3). I conclude this chapter, like the previous one, with an analysis of the last section of the allegory in book 13, where I discern towards the end an intensification of indications that Augustine is preoccupied with his Manichean audience (5.4).
AFRIKAANSE OPSOMMING: Hierdie proefskrif probeer om nuwe perspektief te bied op die literêre eienskappe en die eenheid van Augustinus se Confessiones deur die werk te lees in die lig van die konteks waarbinne dit aanvanklik gefunksioneer het. Deel 1, Prolegomena, is In oorsig oor die sekondêre literatuur (in hoofstuk 1) wat fokus op studies van die literêre tegnieke in die werk, gevolg deur In teoretiese verkenning van die twee aspekte wat die fokuspunt van die studie vorm, naamlik die genre en die gehoor van die Confessiones. Hoofstuk 2 ondersoek hoe literêre praktyke en genre-verwante konvensies van die laat Antieke die lees van die werk behoort te beïnvloed. Dit word gedoen aan die hand van In bespreking van die implikasies van genre-analise in die algemeen (2.1.1), gevolg deur In oorsig oor die konvensies van die antieke protreptiese genre (2.1.2), In bespreking van die paraIIele tussen die Confessiones en drie literêre voorlopers daarvan asook tussen die Confessiones en Augustinus se Contra Academicos (2.1.3) en In evaluering van die perspektiewe wat hierdie werkwyse bied op die eenheid van die werk (2.1.4). Hoofstuk 2.2 behels In bespreking van die konsep teikengehoor (2.2.1), gevolg deur In opsomming van die agtergrondinligting wat nodig is om die argumente oor die spesifieke segment van Augustinus se gehoor wat hier oorweeg word (die Manicheërs), te volg (2.2.2). Deel 2 van die proefskrif bestaan uit die analises van geselekteerde passasies maar probeer terselfdertyd om In getroue weergawe te bied van hoe genre en gehoor in die teks as geheel beliggaam word. Hoofstuk 3 toon dat Augustinus se oordenking van Ps 4 in die sentrale gedeelte van die Confessiones (9.4.8-11) In protreptiese werk gerig op In Manichese gehoor is (3.1). Augustinus vereenslewig hom met sy teikengehoor (3.2) en gebruik deurgaans Manichese terminologie en kategorieë (3.3). Hoofstuk 4 ondersoek hoe die protreptiese doelwit in die Confessiones uitgedruk word deur die gebruik van verskeie tegnieke: voorafskaduing in die aanvangsparagraaf (4.1), die gebruik van In verskuiwende persona (4.2), verwysing na Matt 7:7 (4.3) en die tema van die protreptiese uitwerking van lees en luister (4.5). Ek evalueer hoe verteenwoordigend ten opsigte van die geheel die uitdrukking van die protreptiese doelwit is (4.4) en sluit met In analise van die protrepties-paranetiese funksie van die eerste deel van die allegoriese interpretasie van die skeppingsverhaal in boek 13 (4.6). Hoofstuk 5 ondersoek die mate waarin die teks as geheel die Manicheërs as die teikengehoor van die werk aandui. Dit toon hoe Augustinus die tema van vriendskap gebruik om sy vroeëre Manichese vriendskappe op te roep en verwys na die geskiedenis van onsuksesvolle kommunikasie met hierdie groep (5.1); dit toon hoe curiositas 'n rol speel om die Manicheërs oor te haalom nog 'n poging om hulle te bekeer te lees (5.2) asook hoe verteenwoordigend ten opsigte van die geheel die bemoeienis met 'n Manichese gehoor is (5.3). Die hoofstuk sluit af, soos die vorige een, met 'n analise (nou van die tweede deel) van die allegorie in boek 13, met klem op die sterker wordende aanduidings dat Augustinus hier 'n Manichese gehoor in die oog het (5.4).
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Buqa, Wonke. "The role of St. Augustine as a North African church historian." Diss., Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-11202007-110736/.
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Jeandel, Jessica. "Quand la voix de Dieu fait appel : l'exemple de Saint Augustin." Thesis, Université Côte d'Azur (ComUE), 2016. http://www.theses.fr/2016AZUR2036/document.
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L'objectif de cette thèse est d'analyser le phénomène subjectif qu'est la conversion religieuse chez le sujet mystique, à l'aide de la théorie psychanalytique et plus particulièrement grâce à des concepts tels que la pulsion invocante et la voix.A partir de l'ouvrage « les confessions » de Saint Augustin, nous allons analyser de quelle manière s'inscrit chez ce sujet l'appel de Dieu dans sa conversion religieuse. En effet, dans cette oeuvre, il témoigne de la recherche de sa foi en Dieu mais aussi de sa conversion en s'interrogeant sur les énigmes majeures de son existence.Pour ce faire, nous nous interrogerons sur le statut de la voix de Dieu et sur la place fantasmatique qu'occupe la figure déique pour le religieux. Effectivement, la voix du Divin semble venir se loger à la place du refoulement originaire, elle est cause inconsciente du désir et se localise en qualité d'objet a.Cette voix divine viendrait recouvrir la question du refoulement originaire. Elle ne s'entend pas avec l'oreille mais elle s'éprouve. Elle est source de jouissance et s'inscrit dans une jouissance archaïqueThe aim of this thesis is to analyze the subjective phenomenon that is the mystic subject religious conversion's, using the psychoanalitic theory and more particulary thanks to concepts such as the invocatory drive and the voice.From the book « Confessions » of Saint Augustin, we are going to analyze how God's call affected him in his religious conversion. Indeed, in this work he testifes to the search for his faith in God, but also, to his conversion by wondering about the major riddles of his existence.For that purpose, we wonder about God's voice statuts and about the fantastical place that the divine figure occupies for Saint Augustin.Actually, the voice of Lord seems to print it self over of the primal repression. It is the unconscious cause of desire and it seems to impose itself as the « a » object.This divine voice would be covering the primal repression issue. It is not heared though the ear, it is experienced. It is a source of enjoyement, classified as an archaïc enjoyement
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Dubreucq, Éric. "La chair, le cœur et la grâce : le rôle de l'augustinisme dans la genèse du rapport à soi." Lille 3, 2000. http://www.theses.fr/2000LIL3A003.
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Bélisle, Liette. "Le rapport à la vérité chez Augustin entre vérité biographique et vérité philosophique : le problème de l'authenticité d'Augustin dans les "Confessions" remet-il en cause la vérité de son oeuvre philosophique?" Mémoire, Université de Sherbrooke, 2011. http://hdl.handle.net/11143/5656.
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Nous avons rencontré Augustin dans les Confessions , pour la première fois, au milieu des années 90.Nous avons été conquise par le style, le ton, mais ce qui nous a le plus frappée, c'est l'impression de transparence, d'authenticité qui s'en dégage. Cependant, des lectures subséquentes révèlent des contradictions, des emprunts et des omissions dérangeantes. Cette constatation nous a paru paradoxale, compte tenu qu'Augustin se pose lui-même comme chercheur de vérité. C'est pourquoi nous avons décidé que notre mémoire de maîtrise porterait sur Augustin et son rapport à la vérité. Il peut sembler un peu inhabituel de traiter d'un problème philosophique à partir d'une autobiographie. Une justification conjointe de la problématique et de la source s'imposait. Il est généralement admis qu'Augustin est le maître à penser de l'Occident, il est le seul Père de l'Église de son époque qui ait été l'auteur d'une école de pensée : l'augustinisme. Or, la recherche de la vérité est le domaine par excellence de la philosophie. Plusieurs philosophes de tous les temps admettent avoir été sous influence augustinienne. Lui-même a été influencé par la philosophie platonicienne et par le néoplatonisme, sans oublier les oeuvres de Cicéron. Il est donc, bien incontestablement, un philosophe. Par ailleurs, la teneur philosophique des Confessions est indéniable, bien qu'on lui assigne un classement d'autobiographie. Les neuf premiers livres sont plus évidemment autobiographiques, mais ils contiennent néanmoins beaucoup d'éléments philosophiques. Cependant, les trois derniers livres sont absolument philosophiques. Si donc, Augustin est un philosophe, s'il se proclame un chercheur de vérité et si, par ailleurs, il prend des libertés avec la vérité dans les Confessions , nous avons indubitablement un problème. On pourrait nous objecter que dans une autobiographie, malgré l'existence d'un pacte autobiographique, la vérité fait problème et cela pour plusieurs raisons : l'éloignement temporel, une défaillance de la mémoire, le désir de plaire, de se montrer autre que l'on est. Mais nous pensons qu'Augustin savait qu'il introduisait des distorsions dans son oeuvre et qu'il savait également pourquoi il le faisait. Augustin est un rhéteur. Il a enseigné la rhétorique pendant de nombreuses années. La rhétorique est l'art de persuader et les moyens pour le faire sont parfois discutables. Deux axiologies gouvernent la vie d'Augustin : l'ambition matérielle et le désir de réformer ses frères dans une perspective de salut. Nous pensons que le pragmatisme d'Augustin lui fait voir dans le catholicisme, le moyen de réaliser ses deux objectifs. Ambroise le convainc qu'il existe certaines similitudes entre le néoplatonisme et le christianisme et Augustin croit qu'une conversion au christianisme ne fera pas obstacle à son adhésion à la philosophie néoplatonicienne. Devenu prêtre et évêque d'Hippone, Augustin devra se conformer à la ligne de pensée du christianisme, participer à l'élaboration des dogmes et de l'orthodoxie catholique, assujettir la philosophie à la théologie chrétienne, dont il se fera le défenseur contre les hérésies. Cette charge de l'évêque d'Hippone et la responsabilité qui en découle lui interdisent de faire valoir son approbation et son attachement à la philosophie. Pour toutes ces raisons, nous pensons qu'Augustin a dit trafiquer la vérité, écrire entre les lignes, pour rejoindre un auditoire d'initiés dans une période de persécution tout en restant loyal envers l'Église.
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Roos, Andre. "St Augustine's Confessiones : the role of the imago Dei in his conversion to Catholic Christianity." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6505.
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Thesis (MPhil (Ancient Studies))--University of Stellenbosch, 2011.ENGLISH ABSTRACT: Although St Augustine of Hippo (354–430 C.E.) was raised as a Christian, he refuted Catholicism as a youth in his search for divine wisdom and truth. Like the biblical prodigal son, he first had to realise the error of his aversion (turning away from the Catholic Church) before he could experience conversion (returning to the Catholic faith). Augustine narrates certain central events of his life in the Confessiones as a series of conversions, leading him from his native Roman North Africa to his conversion to Catholic Christianity in the Imperial City of Milan. Philosophy, especially Neo-Platonic thought, played a crucial role in his conversion process, as did the influence of St Ambrose, Bishop of Milan, and other Neo-Platonic intellectuals in Milan. Neo- Platonism also influenced Augustine's conception of the imago Dei (image of God). Although Augustine’s teaching of the concept of the imago Dei is found in all his works (but mainly in De Trinitate), a survey of the literature has shown that the way in which this concept is used to inform, structure and advance his conversion narrative in the Confessions, has not yet been investigated in a structured manner. In order to address this gap in scholarly knowledge, the thesis attempts to answer the following research question: How did the concept of the imago Dei inform and structure Augustine's conversion narrative, as recounted in his Confessiones, taking into account the theological and philosophical influences of Ambrose and the Neo-Platonists of Milan on his spiritual development? The investigation was conducted by an in-depth study and analysis of the Confessiones and relevant secondary literature within the historical, philosophical and religious framework of the work. An empirical approach, by means of textual analysis and hermeneutics, was used to answer the research question. The analysis of the Confessions is limited to its autobiographical part (Books 1 to 9). In order to carry out the analysis, a theoretical and conceptual framework was posited in Chapters 1 to 4, discussing the key concepts of conversion and of the imago Dei, as well as explaining the influence of Neo-Platonism and Ambrose on Augustine. In Chapter 5, this conceptual framework of the nature of the imago Dei is complemented by a literary framework for the Confessions to form a metaframework. The textual analysis was done within the meta-framework with reference to certain endowments (attributes) imprinted in the image, namely personality, spirituality, rationality, morality, authority, and creativity. The main conclusion is that Augustine's personal relationship with God had been harmed by the negative impact of sin on these endowments of the divine image in him. His gradual realisation that God is Spirit, his growth in faith, and his eventual acceptance of the authority of Scripture and of the Catholic Church, brought about the healing of the broken image of God in Augustine and also the restoration of God’s likeness in him. This enabled Augustine to be reconciled to God through Christ, who is the perfect Image of God, and helped to convert him to the Catholic Church, which is the Body of Christ.
AFRIKAANSE OPSOMMING: Alhoewel die Heilige Augustinus, Biskop van Hippo (354–430 n.C.), as Christen grootgemaak is, het hy as jong man die Katolisisme verwerp in sy soektog na goddelike wysheid en waarheid. Soos die verlore seun van die Bybel, moes hy eers die fout van sy afkerigheid (wegdraai van die Katolieke Kerk) insien voordat hy tot bekering (terugkeer tot die Katolieke geloof) kon kom. Augustine vertel sekere kerngebeure van sy lewe in die Confessiones (Belydenisse) as ‘n reeks van bekeringe, wat hom gelei het van sy geboorteplek in Romeins-Noord-Afrika tot sy bekering tot die Katolieke Christendom in die Keiserstad Milaan. Filosofie, veral Neo-Platoniese denke, het ‘n deurslaggewende rol gespeel in sy bekeringsproses, soos ook die invloed van die Heilige Ambrosius, Biskop van Milaan, en ander Neo- Platoniese intellektuele in Milaan. Neo-Platonisme het ook Augustine se begrip van die imago Dei (Godsbeeld) beïnvloed. Alhoewel Augustinus se leer oor die begrip imago Dei in al sy werke aangetref word (maar veral in De Trinitate), het ‘n literatuurstudie uitgewys dat die manier waarop hierdie begrip gebruik word om sy bekeringsverhaal in die Confessions toe te lig, vorm te gee en te bevorder, nog nie op gestruktureerde wyse ondersoek is nie. Om hierdie leemte in vakkundige kennis te vul, poog hierdie tesis om die volgende navorsingsvraag te beantwoord: Hoe het die begrip imago Dei Augustinus se bekeringsverhaal toegelig en vorm gegee, soos vertel in sy Confessiones, met inagneming van die teologiese en filosofiese invloede van Ambrosius en die Neo-Platoniste van Milaan op sy geestelike ontwikkeling? Die ondersoek is uitgevoer deur middel van ‘n grondige studie en ontleding van die Confessiones en toepaslike sekondêre literatuur binne die historiese, filosofiese en godsdienste raamwerk van die werk. ’n Empiriese benadering, by wyse van teksontleding en hermeneutika, is gebruik om die navorsingsvraag te beantwoord. Die ontleding van die Confessiones is beperk tot die outobiografiese deel (Boeke 1 tot 9). Om die ontleding uit te voer, is ’n teoretiese en konseptuele raamwerk vooropgestel in Hoofstukke 1 tot 4, waar die sleutelbegrippe bekering en imago Dei bespreek is, asook die invloed van Neo-Platonisme en Ambrosius op Augustinus. In Hoofstuk 5 word hierdie konseptuele raamwerk vir die aard van die imago Dei aangevul deur ’n literêre raamwerk vir die Confessions om sodoende ‘n metaraamwerk te vorm. Die teksontleding is gedoen binne die metaraamwerk met verwysing na sekere geestesgawes (eienskappe) wat in die beeld neerslag vind, naamlik persoonlikheid, spiritualiteit, rasionaliteit, moraliteit, outoriteit, en kreatiwiteit. Die hoofgevoltrekking is dat Augustinus se persoonlike verhouding met God geskaad is deur die negatiewe impak van sonde op hierdie geestesgawes van die Godsbeeld in hom. Sy geleidelike besef dat God Gees is, sy groei in sy geloof, asook sy uiteindelike aanvaarding van die gesag van die Bybel en van die Katolieke Kerk, het meegebring dat Augustinus se gebroke Godsbeeld en -gelykenis herstel is. Daardeur is Augustinus met God versoen deur Christus, wat die volmaakte Godsbeeld is, en sodoende is hy bekeer tot die Katolieke Kerk, wat die Liggaam van Christus is.
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Maumigny-Garban, Bénédicte de. "Démarche autobiographique et formation : modélisation historique et essai de catégorisation fonctionnelle." Lyon 2, 2003. http://theses.univ-lyon2.fr/documents/lyon2/2003/demaumigny_b.
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La démarche autobiographique apparaît comme filière d'exploration et de construction personnelle. Sous l'Antiquité Chrétienne, les Confessions de Saint Augustin offrent l'exemple d'un moi qui se place tout entier devant Dieu pour comprendre sa vie. L'écriture renvoie à un ordre de transcendance. A l'Age des Lumières, la question fondamentale n'est plus celle de Dieu, mais celle de l'homme. Jean-Jacques Rousseau fait apparaître l'acte autobiographique comme révélation d'une nature individuelle. Il montre dans ses Confessions comment se réapproprier sa vie. Au XIXe siècle, George Sand dans Histoire de ma vie, Marie d'Agoult dans Mémoires, souvenirs et journaux, cherchent à faire évoluer les moeurs et à réformer l'éducation des filles. Au XXe siècle, les formes littéraires de vécu personnel laissent la place aux histoires de vie. La démarche autobiographique ne s'impose plus comme expression formative mais se constitue en instrument scientifique de formationThe autobiographical approach appears as a path to exploration and personal construction. During the Christian Antiquity, the "Confessions" by Saint Augustain offer the example of a self totally turned towards God in order to understand life. Writing recalls transcendence. In the Age of Enlightenment, the fundamental interrogation is not about God but about Man. Jean-Jacques Rousseau makes the autobiographical narrative appears as the revelation of a distinctive person. He explains in his "Confessions" how to take over one's life. In the 19th century, George Sand in "The story of my life" and Marie d'Agoult in her "Memoirs, memories and diaries" try to change people's mores and the education of girls. In the 20th century, the various literary forms taken on by personal experience are replaced by stories of lives. The autobiographical approach is not formative experience any more becomes a scientific means of training
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Rodrigues, Rafael Alves de Sousa Barberino. "O episódio do furto das peras no livro segundo das Confissões de Agostinho de Hipona: (Confissões II, IV-X, 9-18)." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-16052013-111430/.
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Nas Confissões de Agostinho de Hipona, o episódio do furto das peras, localizado no livro segundo, é possivelmente um dos dois momentos mais importantes no percurso dos seus seis primeiros livros. No entanto, tem boa parte de seu potencial filosófico desprezado. Os comentários são numerosos, mas os melhores tratam-no do ponto de vista de sua composição. Já os trabalhos filosóficos sobre o episódio não têm nem a mesma frequência, nem o mesmo fôlego. O que é de se lamentar bastante, visto o potencial que o episódio tem de fazer pensar. A fim de mudar um pouco este cenário, o que se pretende com essa dissertação é uma leitura mais atenta deste episódio. Planeja-se, em dois capítulos, cumprir dois estudos a seu respeito. Um primeiro, e mais introdutório, visa reunir os resultados daqueles estudos literários sobre o episódio. Estes importam, na medida em que preparam a leitura mesma do texto. Seus símbolos não são simples de compreender, e, além do mais, dão o que pensar. O segundo capítulo se dedica ao estudo filosófico do ato imoral, tal como ele se apresenta no feito no episódio. Por fim, para, entre outras razões, se solucionar algumas dificuldades de ordem teórica que aparecem na leitura do episódio, o terceiro capítulo pretende pensar o episódio dentro da estrutura confessional que o sustenta. Ver-seá que o livro segundo é um ótimo laboratório para o estudo do conceito de confissão em Agostinho.In the Confessions of Augustine of Hippo, the episode of the theft of pears, located on the second book, is possibly one of the two most important moments in the course of its first six books. However, most of its philosophical potential is ignored. There are numerous comments, but the most elaborated ones deal with it from the point of view of its composition. The philosophical works on the episode are not as numerous and are not as extensive. Which is unfortunate, because of the potential that the episode has to induce to deeper thinking. In order to change a little this scenario, this thesis has been developed to propose a more attentive reading of this episode. It has been planned to introduce two studies, in two chapters. A first, and more introductory, aims to bring together the results of those literary studies about the episode. They are important to prepare the reader, so that they will be able to truly understand te text. Its symbols are not something simple to understand, and, moreover, they require deeper thinking. The second chapter is dedicated to the study of philosophical immoral act, the way it happens in the episode.
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Brdlíková, Kateřina. "Rozhodující momenty dějin luterské reformace v korespondenci Martina Luthera a Philipa Melanchthona." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-313654.
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This work is an introduction to the part of correspondence of Martin Luther and Philipp Melanchthon, which engages directly in the history of german reformation. It illustrates, how did the both reformators subjectively perceive political, social and religious events in their surroundings and how did they comment it in the letters to their friends. Apart from the correspondence I used Luthers Tabletalks as other important source. Considering the limited range, this work just specializes in the moments of reformational events, which can be found as breakthrough and extraordinarily significant. The work keeps to chronological line to be possible to capture ideal and opinional evolution of Martin Luther, because his thinking was not consistent. The used bibliography serves for interconnection of reflections of reformators to understandable complex and for specification of information, which are accessible in sources.
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Allaire, Patrick. "La conversion chrétienne : analyse sémiotique du livre viii des Confessions d'Augustin /." 2004. http://proquest.umi.com/pqdweb?did=885678751&sid=1&Fmt=2&clientId=9268&RQT=309&VName=PQD.
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Patterson, James Francis. "In tempora dissilui : time, memory, and narration in Augustine's Confessions." Thesis, 2015. http://hdl.handle.net/2152/30518.
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This dissertation examines the narrative of Augustine's Confessions in light of his conception of memory and time. It responds to two long-standing scholarly debates about the work. The first of these concerns the historicity of Augustine's autobiography in Books 1-9, for Augustine's version of events is not always consistent with the historical record. The second concerns what the last four non-historical books (Books 10-13) have to do with this autobiography. The first chapter argues that the story of the Confessions is about the present author as he narrates the content of his mind. Thus, it shows how all thirteen books may be considered equally autobiographical. The second chapter proposes that Augustine judges the veracity of his stories according to his memory of events, since he does not believe that he has access to the events themselves as they once unfolded in time. Due to his unequivocal condemnation of lying and deceit in De mendacio and elsewhere, he must have considered his story in the Confessions to be true from this perspective. The third chapter explains how Augustine's view of memory allows his story to be considered true even when it diverges from the historical record. Memory is imperfect, and Augustine believes that memories, too, have agency in recollection. Thus, the historical innacuracies in Augustine's story may in fact be understood as evidence of the veracity of the account as he recalls it rather than as evidence against the story's historicity. The fourth chapter explores Augustine's proposal that time is a distentio animi, or a fragmented swelling of the mind. Augustine believes that the mind may find respite in an activity called intentio through which one may experience eternity while the body still participates in time. The conclusion suggests that confession was for Augustine a means by which one could practice intentio. Thus, the Confessions is a story about the author/narrator as he progresses through his present, from the presence of his past in Books 1-9 to the presence of God in Books 10-13.text
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Carney, Guy. "The language of cosmogony: literary experimentalism and metaphor in Plato’s Timaeus and Augustine’s Confessions." Thesis, 2010. http://hdl.handle.net/2440/64585.
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Literary critical discussions of cosmogony usually examine ideas and assumptions about authorship and poetic creation which are formed in light of inherited models of the world’s creation. Far less attention has been paid to actual representations of the world’s creation, the literary theory and practice of those discourses on cosmogony which influenced later philosophical and literary thought. This thesis contributes to the task of filling that critical gap by analysing two foundational Western discourses on cosmogony: Plato’s Timaeus, and Augustine’s Confessions. In analysing these two texts, the thesis makes two main arguments: first, that the problem of ineffability inherent to cosmogony prompts an author’s recourse to experimental literary methods, to new ways of deploying narrative, genre, and style; second, that the theory and practice of metaphor in these accounts bring into focus the constitutive role of language in “creating” rather than merely reflecting knowledge about this difficult subject. If classical and late antique works such as the Timaeus and the Confessions show a noticeable metalinguistic consciousness, then perhaps subsequent works which engage with a model of the creation show similar tendencies. The thesis pursues this idea by highlighting how the concept or myth of divine creation tends to demand, or is frequently invoked in, attempts to rethink or critique human creativity. I read Dante’s Commedia as an exemplary instance of this phenomenon. The continued importance of these foundational cosmogonies is evident in that a discourse of divine creation is deployed in modern discussions of liminal types of knowledge and the “limits” of human creativity.Thesis (Ph.D.) -- University of Adelaide, School of Humanities, 2010
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Chen, Hui-Ling, and 陳慧玲. "On Nietzsche's Critique of Christian Asceticism : With Focus on “On The Genealogy of Morals” of Nietzsche and “The Confessions” of Augustine." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/71032814880344897108.
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碩士真理大學
宗教學系碩士班
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The thesis focuses on Nietzsche’s critique of Christian Asceticism. In “On The Genealogy Of Morals”, Nietzsche takes new approach to moral. Nietzsche assesses Christian moral value to be a form of Nihilism, and he comes to a conclusion that Christian moral makes human beings lose the value of their own beings. The influence of moral value on Nietzsche and Augustine is never superficial. The purpose of this thesis is to interpret Christian Asceticism between“On The Genealogy Of Morals”and“The Confessions”. The most important thing is to analyze Christian Asceticism. There are five chapters in this thesis. The first chapter includes the motive, the range, the age of Nietzsche, and this chapter describes the atmosphere of the age of Nietzsche to realize his thoughts. The second chapter and the third chapter include the point of view in “On The Genealogy Of Morals” and “The Confessions”, and explain the intention of their writing. The forth chapter includes the conversation of Nietzsche and Augustine, and I attempt to prove their philosophy with the notion of tolerance at their center. In the final chapter, I draw a conclusion of the two books mentioned above, and try to build my own philosophy of life.
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Russ, Jeffrey J. "Feminine Guidance: An Augustinian Reading of Joyce's Stephen Dedalus." Thesis, 2010. http://hdl.handle.net/1805/2058.
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