Augustyn z Hippony
Według Augustyna prawdę znajduje się, zwracając się do wnętrza, gdzie jest obecny Bóg; nie możemy być dobrzy samą własną wolą, lecz potrzebujemy łaski.
Umiejscowienie
Urodzony w Tagaście w rzymskiej Afryce Północnej (dzisiejsza Algieria), później biskup Hippony: połączył neoplatonizm z chrześcijaństwem; jego „Wyznania” stały się wzorem autobiografii wnętrza.
Kluczowe idee
- Prawda wewnętrzna
- Łaska i wola
- Dwa miasta
- Czas jako rozciągnięcie duszy
Wpływ
Pod wpływem 3
Platon
pod wpływem ✓
Augustine knew Plato mainly through the ‘books of the Platonists’ and ranked them closest to Christianity for their incorporeal God (Confessions VII; City of God VIII). Augustine, Confessions VII.9.13–10.16; City of God VIII.4–10; SEP “Augustine”
Platon › 428–348 p.n.e.
Cyceron
pod wpływem
Augustine wrote that reading Cicero’s lost Hortensius at nineteen turned him to the love of wisdom and changed his prayers (Confessions III.4). Augustine, Confessions III.4.7–8; SEP “Augustine”
Źródło: szkic AI
Cyceron › 106–43 p.n.e.
Wpływ na 26
Boecjusz
wpływ na ✓
In the preface to his tractate On the Trinity Boethius asked readers to judge whether seeds of argument from Augustine’s writings had borne fruit in his own. Boethius, De Trinitate, preface; SEP “Anicius Manlius Severinus Boethius”
Źródło: także w Wikidanych · Wikidata
Boecjusz › ok. 477–524
Tomasz z Akwinu
wpływ na ✓
Aquinas read Augustine’s doctrine of divine illumination as the God-given natural light of the agent intellect (Summa theologiae I q. 84 a. 5). Thomas Aquinas, Summa theologiae I q. 84 a. 5; SEP “Divine Illumination”; SEP “Thomas Aquinas”
Tomasz z Akwinu › ok. 1225–1274
Blaise Pascal
wpływ na ✓
Pascal’s Pensées (1670) build on Augustine’s doctrine of a human nature fallen through original sin and restored only by grace, which he knew through Jansenius and Port-Royal. B. Pascal, Pensées (1670); Écrits sur la grâce; SEP “Blaise Pascal”
Źródło: także w Wikidanych · Wikidata
Blaise Pascal › 1623–1662
Nicolas Malebranche
wpływ na ✓
Malebranche invoked Augustine’s doctrine of illumination for his thesis that we see all things in God (The Search after Truth, 1674–75). N. Malebranche, De la recherche de la vérité (1674–75); SEP “Nicolas Malebranche”
Nicolas Malebranche › 1638–1715
Martin Heidegger
wpływ na
Heidegger’s lecture ‘Augustinus und der Neuplatonismus’ (1921; publ. 1995) read Confessions X on care (curare) and temptation, motifs taken up in Being and Time (1927). M. Heidegger, Phänomenologie des religiösen Lebens (lectures 1920–21; publ. 1995); Sein und Zeit (1927); SEP “Martin Heidegger”
Źródło: także w InPhO · InPhO
Martin Heidegger › 1889–1976
Hannah Arendt
wpływ na ✓
Arendt wrote a dissertation on Augustine’s concept of love (1929) and derived natality from his ‘that there be a beginning, man was created’ (The Human Condition, 1958). H. Arendt, Der Liebesbegriff bei Augustin (1929); The Human Condition (1958); Augustine, De civitate Dei XII; SEP “Hannah Arendt”
Hannah Arendt › 1906–1975
Pokaż wszystko (26)Pokaż mniej
Jan Szkot Eriugena
wpływ na ✓
In On Divine Predestination (851) Eriugena argued from Augustine against Gottschalk’s double predestination; Periphyseon weighs Augustine against the Greek Fathers. John Scottus Eriugena, De divina praedestinatione (851); Periphyseon; SEP “John Scottus Eriugena”
Źródło: także w Wikidanych · Wikidata
Jan Szkot Eriugena › ok. 815–877
Anzelm z Canterbury
wpływ na
In the Monologion’s preface Anselm said that nothing in it disagrees with the Fathers, especially Augustine’s De Trinitate, whose image of the Trinity in the mind he used. Anselm, Monologion (1076), prologue; SEP “Saint Anselm”
Źródło: szkic AI
Anzelm z Canterbury › 1033–1109
Piotr Abelard
wpływ na
Abelard’s Sic et non set conflicting patristic texts, many from Augustine, side by side, and his ethics of intention built on Augustine’s view of sin as consent. Abelard, Sic et non; Scito te ipsum (Ethics); SEP “Peter Abelard”
Źródło: szkic AI
Piotr Abelard › 1079–1142
Hildegarda z Bingen
wpływ na sporne
Hildegard’s theology of creation and the soul shows Augustinian traits, absorbed through monastic reading; as she alludes to rather than cites the Fathers, direct reading is disputed. Hildegard of Bingen, Scivias (1151); A. Meis Wörmer, ‘Influencia agustiniana en la comprensión de la racionalidad de Hildegard von Bingen (s. XII)’, Peregrino 23 (2002)
Źródło: szkic AI
Hildegarda z Bingen › 1098–1179
Święty Bonawentura
wpływ na
Following Augustine, Bonaventure read creatures as traces of God and the mind as his image, through which knowledge leads back to its source (Itinerarium mentis in Deum, 1259). Bonaventure, Itinerarium mentis in Deum (1259); SEP “Saint Bonaventure”
Źródło: szkic AI
Święty Bonawentura › ok. 1221–1274
Rajmund Llull
wpływ na
Llull built his Art on the Augustinian triad of the soul’s powers – memory, understanding and will – which are to remember, know and love God. R. Llull, Ars generalis ultima (1305–08); A. Bonner, The Art and Logic of Ramon Llull (2007); SEP “Ramon Llull”
Źródło: szkic AI
Rajmund Llull › ok. 1232–1316
Mistrz Eckhart
wpływ na
Eckhart radicalised Augustine’s turn inward – God more inward than our inmost self – into the birth of God in the ground of the soul. Augustine, Confessions III.6.11; Meister Eckhart, German sermons; SEP “Meister Eckhart”
Źródło: szkic AI
Mistrz Eckhart › ok. 1260–1328
Julianna z Norwich
wpływ na sporne
Colledge and Walsh note parallels to Augustine, Bernard and William of St-Thierry in Julian’s Showings; whether the self-described ‘unlettered’ Julian read Augustine herself is disputed. Julian of Norwich, A Book of Showings, ed. E. Colledge and J. Walsh (Toronto, 1978), introduction
Źródło: szkic AI
Julianna z Norwich › ok. 1343–1416
Christine de Pisan
wpływ na
Christine’s Book of the City of Ladies (1405) takes up the image of Augustine’s City of God, building an allegorical city of women from exemplary lives. Christine de Pizan, Le Livre de la Cité des Dames (1405); M. Quilligan, The Allegory of Female Authority (1991)
Źródło: szkic AI
Christine de Pisan › ok. 1364–1430
Erazm z Rotterdamu
wpływ na
Erasmus edited Augustine’s collected works (Basel, 1528–29), though as an interpreter of Scripture he preferred Jerome and Origen. Erasmus (ed.), Augustini opera (Froben, Basel 1528–29); SEP “Desiderius Erasmus”
Źródło: szkic AI
Erazm z Rotterdamu › ok. 1466–1536
Juan Luis Vives
wpływ na
At Erasmus’ suggestion Vives wrote a learned commentary on Augustine’s City of God, explaining its historical and philosophical references, printed in Basel in 1522. J. L. Vives, Commentarii in XXII libros De civitate Dei (Basel, 1522); SEP “Juan Luis Vives”
Źródło: szkic AI
Juan Luis Vives › 1493–1540
Teresa z Ávili
wpływ na
Teresa described reading Augustine’s Confessions around 1554 as a turning point: she saw herself in his conversion in the garden and wept (Book of Her Life, ch. 9). Teresa of Ávila, Libro de la vida (1565), ch. 9; Augustine, Confessions VIII.12
Źródło: szkic AI
Teresa z Ávili › 1515–1582
Kartezjusz
wpływ na
Shown Augustine’s ‘if I am mistaken, I exist’ (City of God), Descartes acknowledged the parallel but stressed his different use of it (letter to Colvius, 1640). R. Descartes, letter to A. Colvius (Nov. 1640); Augustine, De civitate Dei (si fallor, sum); SEP “Saint Augustine”
Źródło: szkic AI
Kartezjusz › 1596–1650
Antoine Arnauld
wpływ na
Arnauld defended Jansenius’ Augustinian doctrine of grace and in the Fourth Objections (1641) noted that Augustine had anticipated Descartes’ cogito (On Free Choice of the Will). A. Arnauld, Fourth Objections to Descartes’ Meditationes (1641); Augustine, De libero arbitrio; SEP “Antoine Arnauld”
Źródło: szkic AI
Antoine Arnauld › 1612–1694
Juana Inés de la Cruz
wpływ na
In her Athenagoric Letter (1690) Sor Juana defended Augustine’s view that Christ’s greatest proof of love was to die, together with those of Thomas Aquinas and John Chrysostom, against the Jesuit preacher António Vieira, who had claimed to surpass all three. Sor Juana Inés de la Cruz, Carta atenagórica (Crisis de un sermón, 1690); A. Vieira, Sermão do Mandato (1650)
Źródło: szkic AI
Juana Inés de la Cruz › ok. 1648–1695
Edmund Husserl
wpływ na
Husserl opened his lectures on inner time-consciousness (1905; ed. Heidegger, 1928) with Augustine’s Confessions XI and closed the Cartesian Meditations (1931) with his ‘in te redi’. E. Husserl, Vorlesungen zur Phänomenologie des inneren Zeitbewußtseins (ed. M. Heidegger, 1928); Méditations cartésiennes (1931); SEP “Edmund Husserl”
Źródło: szkic AI
Edmund Husserl › 1859–1938
Max Scheler
wpływ na
Scheler took from Augustine the primacy of love over knowledge and the ordo amoris structuring a person’s values (‘Liebe und Erkenntnis’, 1915; ‘Ordo amoris’, publ. 1933). M. Scheler, “Liebe und Erkenntnis” (1915); “Ordo amoris” (written c. 1916; publ. 1933); SEP “Max Scheler”
Źródło: szkic AI
Max Scheler › 1874–1928
Albert Camus
wpływ na
Camus’s diploma thesis Christian Metaphysics and Neoplatonism (1936) studied Augustine’s answer to the problem of evil and the passage from Greek thought to Christianity. A. Camus, Métaphysique chrétienne et néoplatonisme (1936); SEP “Albert Camus”
Źródło: szkic AI
Albert Camus › 1913–1960
Paul Ricoeur
wpływ na
Ricœur opened Time and Narrative (1983) with Augustine’s analysis of time in Confessions XI, whose distentio animi he answered with Aristotle’s concordant emplotment. P. Ricœur, Temps et récit I (1983); Augustine, Confessiones XI; SEP “Augustine of Hippo”
Źródło: szkic AI
Paul Ricoeur › 1913–2005
Martin Luther King Jr.
wpływ na
King invoked Augustine’s maxim that ‘an unjust law is no law at all’ to justify openly breaking segregation laws (Letter from Birmingham Jail, 1963). M. L. King Jr., “Letter from Birmingham Jail” (1963), in Why We Can’t Wait (1964); Augustine, De libero arbitrio I
Źródło: szkic AI
Martin Luther King Jr. › 1929–1968
Krytyka
Krytyka ze strony 1
Ludwig Wittgenstein wpływ na
wpływ na
Wittgenstein used Augustine’s puzzle about time – known until one is asked – as a model of philosophical perplexity (Blue Book, dictated 1933–34; Philosophical Investigations, publ. 1953). L. Wittgenstein, The Blue and Brown Books (dictated 1933–35; publ. 1958); Philosophische Untersuchungen (publ. 1953); Augustine, Confessiones XI; SEP “Ludwig Wittgenstein”
Źródło: także w InPhO · InPhO
krytyka ze strony
Wittgenstein opened the Philosophical Investigations (1953) with Augustine’s account of learning words (Confessions I.8) and criticised its picture that every word names an object. L. Wittgenstein, Philosophische Untersuchungen (1953), §§ 1–3, 32; Augustine, Confessions I.8.13
Źródło: szkic AI
Ludwig Wittgenstein › 1889–1951
Krytykuje 3
Arkezylaos
krytykuje
In Contra Academicos (386) Augustine argued against the Academic scepticism begun by Arcesilaus that the wise must know truth and that some truths are certain. Augustine, Contra Academicos III.10.23–13.29; SEP “Augustine”
Źródło: szkic AI
Arkezylaos › ok. 316–241 p.n.e.
Karneades z Cyreny
krytykuje
Augustine answered the probabilism of Carneades: whoever has never grasped the truth cannot know what merely resembles it (Contra Academicos, 386). Augustine, Contra Academicos II.7.16–12.27; Cicero, Academica II.98–104
Źródło: szkic AI
Karneades z Cyreny › ok. 214–129 p.n.e.
Porfiriusz pod wpływem
pod wpływem
Augustine called Porphyry ‘the most learned of the philosophers’ and made his treatise On the Return of the Soul a main interlocutor in City of God X. Augustine, City of God X, XIX.22; Porphyry, De regressu animae (fragments); SEP “Porphyry”
Źródło: szkic AI
krytykuje
In City of God X Augustine faulted Porphyry for allowing theurgy and for rejecting Christ as the universal way of the soul’s return. Augustine, De civitate Dei X.9–11, X.23–32; SEP “Porphyry”
Źródło: szkic AI
Porfiriusz › ok. 234–305
Dzieła
- ok. 400Wyznania
Autobiografia duszy – w tym słynne rozważania o czasie w księdze XI.
- ok. 426Państwo Boże
Historia świata jako walka dwóch państw: miasta ziemskiego i niebiańskiego.
Stanowisko
Augustine fused Christian faith with Platonic philosophy and is often counted the most influential theologian of the Latin West. In the Confessions he explores the restless heart that finds peace only in God and analyses memory and time as a “distension” of the soul. Against the Manichaeans he held that evil has no substance of its own but is a privation of good; against the Pelagians he insisted that humans cannot be saved without divine grace. In the City of God he interprets history as the struggle between the earthly city, built on love of self, and the city of God, built on love of God.
Życie i kontekst
Augustine was born in Thagaste in North Africa, studied rhetoric in Carthage and taught in Rome and Milan. After years as a follower of Manichaeism and an encounter with Neoplatonic writings and the preaching of Ambrose, he converted to Christianity in 386. From 395 until his death in 430, during the Vandal siege of the city, he was bishop of Hippo.
Dalsze główne dzieła
- On Free Choice of the Will (388–395)
- Confessions (c. 397–400)
- On the Trinity (c. 400–420)
- The City of God (413–426)
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