scholarly journals AVGVSTINVS HIPONENSIS, VIR CHRISTIANUS, DICENDI PERITUS: Análise das influências clássicas na proposta de formação oratória agostiniana

2010 ◽  
Vol 2 (2) ◽  
pp. 42
Author(s):  
Ivan Baycer Junior
Keyword(s):  
Title Page ◽  
Christian Formation ◽  
Augustine Of Hippo ◽  
De Doctrina Christiana ◽  
Fourth Book ◽  
The Ideal

<div class="page" title="Page 42"><div class="layoutArea"><div class="column"><p><span>Neste trabalho expor-se-á uma análise das influências clássicas presentes na proposta de formação oratória agostiniana, a ser desenvolvida paralelamente ao estudo das concepções de retórica no seio do cristianismo. Buscando-se observar que a apresentação elaborada por Agostinho de Hipona à eloquência clássica reflete simultaneamente a repulsa por seu passado e as concepções herdadas pela formação cristã. Desta forma, perceber-se-á que o antigo retor propõe bases para uma eloquência não artificiosa, cujas bases espelham as concepções paulinas </span><span>– </span><span>profundamente influenciadas pelo platonismo </span><span>– </span><span>e a herança retórica latina, representada principalmente por Cícero. Proposta desenvolvida no decorrer do quarto livro do tratado <em>De doctrina christiana</em>, foco deste estudo, onde se vê Agostinho refletir e embasar o ideal de orador simples, de fala sábia e não artificiosa. </span></p><div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><strong>AVGVSTINVS HIPONENSIS, VIR CHRISTIANUS, DICENDI PERITUS: Analysis of classical influences in the proposal of Augustinian oratorical training</strong></p><p><strong>Abstract</strong></p><p><span>This work will expose an analysis of classical influences present in the proposal of Augustinian oratorical training, being developed in parallel with the study of concepts of rhetoric within Christianity. Aiming to note that the presentation prepared by Augustine of Hippo to the classical eloquence simultaneously reflects the rejection to his past and the ideas inherited by the Christian formation. Thus, it will realize that the old rhetorician proposes bases for a non artificial eloquence, whose bases reflect the Pauline conceptions </span><span>– </span><span>strongly influenced by Platonism </span><span>– </span><span>and the Latin rhetorical heritage, represented mainly by Cicero. Proposal developed during the fourth book of the treatise De doctrina Christiana, the focus of this study, where we see Augustine to reflect and to base the ideal of simple orator, with wise speech and non artificial. </span></p><p><span><strong>Keywords:</strong> Christianity; Latin Patristics; Augustine of Hippo; Rhetoric. </span></p></div></div></div><p><span><br /></span></p></div></div></div>

scholarly journals By grammar alone?

2020 ◽  
pp. 239-258
Author(s):  
Jakub Koryl
Keyword(s):  
Desiderius Erasmus ◽  
Wilhelm Dilthey ◽  
Early Christian ◽  
De Doctrina Christiana ◽  
Matthias Flacius Illyricus ◽  
Fourth Book

Wilhelm Dilthey once admitted that Matthias Flacius Illyricus either appropriated the fourth book of Augustine’s De Doctrina Christiana in detail or took advantage of all of the early Christian exegesis in general in his Clavis Sacrae Scripturae. The aim of this paper is partly polemical. While Flacius himself frequently proved Dilthey’s unfavorable judgment to be correct, he also followed the innovatory footsteps of biblical philologists such as Gianozzo Manetti, Lorenzo Valla and Desiderius Erasmus in order to reaffirm and concretize the Lutheran principle of the intelligibility of Scripture based on its strictly immanent, that is to say grammatical, investigation. Consequently, I would like to discuss the Clavis Sacrae Scripturae as the confessional yet deliberate outcome of the grammatical and rhetorical curriculum of studia humanitatis. All of this, however, will not lead to the conclusion that the Clavis should still remain the enterprise of a less distinguished follower. For decisions made by Flacius regarding the tradition of patristic, medieval, and humanistic exegesis was constantly founded upon the heuristically critical and genuinely hermeneutical principle. Therefore, it is worth asking what this principle was, or more precisely, how can man use philological tools that do not deprive God of his unconditioned sovereignty

scholarly journals Hegemony within Higher Education: The Creation of an "Ideal" Student

2016 ◽  
Vol 5 ◽  
pp. 23
Author(s):  
Amy Guziec
Keyword(s):  
Higher Education ◽  
Rhetorical Criticism ◽  
Student Population ◽  
Title Page ◽  
Student Model ◽  
Ideal Student ◽  
The Creation ◽  
Definition Of ◽  
The Ideal

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>This paper is an examination of how higher administration at Jesuit schools use hegemony to create an ideological definition of the ‘ideal’ student. I use rhetorical criticism as a means of explaining how students are characterized and defined based on Creighton University sanctioned webpages. The results provided two major ideological principles that influence Creighton’s discussion of the overall student population, the privileging of numbers and the construction of a preferred student model. These ideological themes in combination with hegemonic principles promote the creation of an ‘ideal’ student that no individual is fully capable of attaining.  </span></p></div></div></div>

scholarly journals A mimesis nos Livros III e X da República de Platão

2010 ◽  
Vol 2 (1) ◽  
pp. 22
Author(s):  
Helena Andrade Maronna
Keyword(s):  
Ancient Philosophy ◽  
Title Page ◽  
The Republic ◽  
The Ideal

<div class="page" title="Page 22"><div class="layoutArea"><div class="column"><p><span>O presente estudo tem como objetivo investigar a questão da <em>mimesis</em> na <em>República</em> de Platão; que o leva a banir a poesia de sua cidade ideal e o porquê deste ataque. No início da <em>República</em> Platão aparenta assumir uma posição branda em relação à poesia imitativa, mas ao longo da obra a sua censura vai tornando-se cada vez mais violenta até culminar com o banimento do poeta de sua cidade ideal. Quando Platão desvela o seu maior ataque à poesia no Livro X, muita discussão já foi feita acerca da educação da cidade ideal e do cidadão ideal; paralelo entre o todo e a parte que Platão estabelece durante toda a exposição de sua doutrina. Apoiando-nos na crítica moderna sobre tal problemática pretendemos obter uma visão mais abrangente sobre os estudos da mimesis retratada nos Livros III e X da <em>República</em> de Platão.</span></p><p><span><br /></span></p><div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><strong>Mimesis in Book 3 and 10 of Plato’s Republic </strong></p><p><strong>Abstract </strong></p><p><span>The present study aims to investigate the question of the mimesis </span><span>in Plato’s </span><span>Republic, what motivates him to banish the poetry of its ideal city and the reasons of this attack. At the beginning of the Republic, Plato seems to assume a lenient position on the imitative poetry, but throughout the dialogue his censorship becomes increasingly violent until culminating with the banishment of the poet from its ideal city. When Plato evinces his major attack against the poetry in Book X, much discussion had already been made concerning the ideal </span><span>city’s education and the ideal citizen by the parallel between the whole and the part that </span><span>Plato establishes during the entire exposition of his doctrines. With the support of the modern critics about such problematic, we intend to get a more including understanding of the studies of mimesis </span><span>in Books III and X of Plato’s </span><span>Republic. </span></p><p><span><strong>Keywords:</strong> Ancient Philosophy, Plato, Republic, mimesis. </span></p></div></div></div><p><span><br /></span></p></div></div></div>

Augustine’s Rhetoric in Theory and Practice

2014 ◽  
pp. 300-312
Author(s):  
Catherine Conybeare
Keyword(s):  
Theory And Practice ◽  
Classical Rhetoric ◽  
Complex Relationship ◽  
Word Of God ◽  
Augustine Of Hippo ◽  
Direct Address ◽  
Relationship Of ◽  
The Ideal

This chapter addresses the complex relationship of Augustine of Hippo with the tradition of classical rhetoric in which he had been educated and in which he excelled. It shows that, despite his ostentatious rejection of rhetoric in the Confessions, he never entirely abandoned the rhetorical precepts of Cicero, especially the principle that rhetoric should “teach, delight, and move” its audience. In Augustine’s advice to preachers, however, this Ciceronian triad was subsumed in the urgent need to communicate the word of God: immersion in Holy Scripture and a morally upright life could also be modes of communication. The chapter ends with an analysis of a specific sermon to show Augustine’s characteristic blend of the ideal and pragmatic in his forceful, direct preaching style. Parataxis, biblical quotation, direct address, dialogue with an imagined interlocutor—all are employed to move his congregation to action.

Achard of St. Victor (d. 1171) and the Eclipse of the Arithmetic Model of the Trinity

Traditio ◽  
2012 ◽  
Vol 67 ◽  
pp. 101-144 ◽  
Author(s):  
David Albertson
Keyword(s):  
Holy Spirit ◽  
Augustine Of Hippo ◽  
De Doctrina Christiana ◽  
The Holy Spirit ◽  
The Trinity

In the first book of De doctrina Christiana, Augustine of Hippo famously teaches that only the Trinity is to be enjoyed; all other things and even people are to be used toward this singular end. The brevity of Augustine's passing remarks on the Trinity gives no hint that he will later devote many pages to the topic. He writes:These three have the same eternal nature, the same unchangeableness, the same majesty, the same power. In the Father there is unity, in the Son equality, and in the Holy Spirit a harmony of unity and equality. And the three are all one because of the Father, all equal because of the Son, and all in harmony because of the Holy Spirit.

scholarly journals The notion of language deviations in St. Augustine’s Ars pro fratrum mediocritate breuiata

2019 ◽  
pp. e02710
Author(s):  
Fábio Fortes ◽  
Fernando Adão de Sá Freitas
Keyword(s):  
The Other ◽  
Philosophical Work ◽  
Augustine Of Hippo ◽  
De Doctrina Christiana ◽  
The Subject ◽  
The One ◽  
The Way

The notion of linguistic correction (Latinitas) with which Augustine of Hippo introduced his Ars pro fratrum mediocritate breuiata seems central to the philosopher's grammatical discussion, not only because of the various examples that Augustine offers about the definitions of barbarism and soloecism at the end of this treatise, but also because the subject of correction (Latinitas) and, consequently, of the deviations of language (barbarismus and soloecismus), are also presented in other non-grammatical works: The confessions, De ordine and De doctrina Christiana. In this article, we propose to evaluate the conceptual outlines of the notions of barbarism and solecism in the work of Augustine, considering, on the one hand, the definitions present in the Ars breuiata, and, on the other, the way in which Augustine also presents them in his philosophical work. We propose that the normative orientation contained in the text of ars must be relativised by ethical questions that arise from the comments present in the Confessions, the De ordine and the De doctrina Christiana.

Three Levels of Style in Augustine of Hippo and Gregory of Nazianzus

1993 ◽  
Vol 11 (1) ◽  
pp. 1-25 ◽  
Author(s):  
Čelica Milovanović-Barham
Keyword(s):  
Literary Theory ◽  
Complete Agreement ◽  
Emotional Impact ◽  
The West ◽  
Augustine Of Hippo ◽  
De Doctrina Christiana

Abstract: In Book 4 of De doctrina Christiana St. Augustine suggests that the three levels of style in Christian oratory should reflect the level of emotional impact on the audience, which would result in frequent variation through the course of the speech. Augustine's literary theory seems to be in complete agreement with contemporary oratorical practice, not only Latin, in the West, but Greek too—witness St. Gregory of Nazianzus, whose Oration 42, The Last Farewell,is used as an example in this article. Finally, a comparison between Augustine's views and those of some later Greek rhetoricians suggests that he may have been influenced as much by their ideas as by his acknowledged source and predecessor, Cicero.

scholarly journals Homo sum – amicus sum, sive de Terentio Christiano Hrotsvithae Gandeshemensis

2021 ◽  
Vol 31 (1) ◽  
pp. 249-263
Author(s):  
Kurt Smolak
Keyword(s):  
Friedrich Nietzsche ◽  
Thomas Mann ◽  
Augustine Of Hippo ◽  
John Of Salisbury ◽  
Modern Age ◽  
12Th Century ◽  
Definition Of ◽  
Two Bodies ◽  
Christian Society ◽  
The Ideal

The most famous line from Terence, homo sum etc. (Heautontimoroumenos 77), has been interpreted in different ways under different circumstances by authors ranging from Cicero and Seneca in antiquity and Erasmus at the beginning of the modern age to figures of the 19th and 20th centuries, such as Friedrich Nietzsche, George Bataille, and Thomas Mann. Augustine of Hippo was the first to refer to Terence within a broader Christian context, and in the 12th century John of Salisbury equated the presumed philanthropic attitude of the Roman comedian and imitator of Menander with charity, the ultimate Christian virtue. Whereas most of the testimonia to the reception of Heautontimoroumenos 77 have already been identified and in part analyzed, a refined indirect ῾quotation᾿ of the line in question has been neglected: In a sort of réécriture of the initial scene of Terence’s drama, Roswita (Hrotsvit) of Gandersheim (10th century), in her hagiographic comedy ῾Abraham᾿, interpreted the even then proverbial sentence by introducing for the attitude of ῾humanity towards one’s neighbour᾿ both the Aristotelian definition of friendship (῾one soul in two bodies᾿) and a reference to the ideal of a Christian society with ‘one heart and one soul᾿ (Acts 4, 32). Thus the Terentian humanum is bothparaphrased by and identified with both an other classical and a Christian concept of mutual human affection.

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