By Calvin L. Troup
St. Augustine of Hippo, mostly thought of the best philosopher of Christian antiquity, has lengthy ruled theological conversations. Augustine’s legacy as a theologian endures. even if, Augustine’s contributions to rhetoric and the philosophy of verbal exchange stay quite uncharted. Augustine for the Philosophers recovers those contributions, revisiting Augustine's prominence within the paintings of continental philosophers who formed rhetoric and the philosophy of verbal exchange within the 20th century. Hannah Arendt, Albert Camus, Jacques Ellul, Hans-Georg Gadamer, Martin Heidegger, Edmund Husserl, Jean-François Lyotard, and Paul Ricoeur are paired with Augustine in major conversations with reference to the heart in their work.
Augustine for the Philosophers dares to carry Augustine’s rhetoric and philosophy in dynamic rigidity along with his Christianity, frightening severe reconsideration of Augustine, his presence in twentieth-century continental concept, and his impact upon glossy rhetoric and verbal exchange stories.
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Extra info for Augustine for the Philosophers: The Rhetor of Hippo, the Confessions, and the Continentals
Rhetoric calls upon emotion to facilitate this pragmatic endeavor. 50 Like Augustine, Heidegger credits such speech with being more than a mere communicative device for the public’s “idle chatter” (gerede). 51 For example, in his description in Being and Time of how the “publicness” of our everyday way of being with others (the they) defines a world of “averageness,” of common sense and common praxis, Heidegger tends to emphasize its propensity to bring about a mindless conformity in its adherents.
Is not an unhesitating affirmative answer to this question an instance of “God-of-the-gaps” thinking? Wanting to avoid making this metaphysical inference, Heidegger continues acknowledging the empirical and phenomenological basis of what exactly is disclosed when a personal crisis disrupts our everyday ways of being in the world. Depending on how disruptive they are, these crises can bring us face to face with the ontological structure of our own spatial and temporal existence. This structure functions to open us to the contingency of the future.
Knowing, or at least believing, that this response truly “comes from the heart,” others are likely to feel better than if they knew or believed that what they are receiving were mostly some ritualized behavior (mere recognition) steeped in the shallows of unthinking habit rather than in the depths of genuine care. The “good” speaker is always seeking acknowledgment from some audience whose “good” members are also waiting for the speaker to acknowledge their interests in some meaningful way. Rhetorical competence has a significant role to play in providing dwelling places (openings) where some arguable truth and a life-giving gift can be offered to others.
Augustine for the Philosophers: The Rhetor of Hippo, the Confessions, and the Continentals by Calvin L. Troup