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Augustine's City of God has profoundly influenced the course of Western political philosophy, but there are few guides to its labyrinthine argumentation that hold together the delicate interplay of religion and philosophy in Augustine's thought. The essays in this volume offer a rich examination of those themes, using the central, contested distinction between a heavenly city on earthly pilgrimage and an earthly city bound for perdition to elaborate aspects of Augustine's political and moral vision. Topics discussed include Augustine's notion of the secular, his critique of pagan virtue, his departure from classical eudaimonism, his mythology of sin, his dystopian politics, his surprising attention to female bodies, his moral psychology, his valorisation of love, his critique of empire and his conception of a Christian philosophy. Together the essays advance our understanding of Augustine's most influential work and provide a rich overview of Augustinian political theology and its philosophical implications.
Kingdom of God --- Apologetics --- Augustine, --- 276 =71 AUGUSTINUS --- God, Kingdom of --- Latijnse patrologie--AUGUSTINUS --- Royaume de Dieu --- Kingdom of God. --- Apologetics. --- Augustin, --- Eschatology --- God (Christianity) --- Apologetics, Missionary --- Christian evidences --- Christianity --- Evidences, Christian --- Evidences of Christianity --- Fundamental theology --- Polemics (Theology) --- Theology, Fundamental --- Religious thought --- Theology --- Evidences --- Royaume de Dieu. --- Arts and Humanities --- Philosophy --- Augustine, - of Hippo, Saint, - 354-430. - De civitate Dei
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Augustine of Hippo --- Augustine, --- Avgustin, --- Augustinus, Aurelius, --- Augustyn, --- Augustin, --- Ughasṭīnūs, --- Agostino, --- Agustí, --- Augoustinos, --- Aurelius Augustinus, --- Augustinus, --- Agustín, --- Aurelio Agostino, --- Episkopos Ippōnos Augoustinos, --- Augoustinos Ipponos, --- Agostinho, --- Ōgostinos, --- Agostino, Aurelio, --- אוגוסטינוס הקדוש --- أغسطينوس، --- 奥古斯丁 --- Augustinus, Aurelius --- Agostinho --- Augustine d'Hippone --- Agostino d'Ippona --- Augustin d'Hippone --- Augustinus Hipponensis, sanctus --- Sant'Agostino --- Augustinus van Hippo --- Aurelius Augustinus --- Aurelio Agostino --- 聖アウグスティヌス --- アウグスティヌス --- Augustine
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Augustine's moral psychology was one of the richest in late antiquity, and in this book James Wetzel evaluates its development, indicating that the insights offered by Augustine on free-will have been prevented from receiving full appreciation as the result of an anachronistic distinction between theology and philosophy. He shows that it has been commonplace to divide Augustine's thought into earlier and later phases, the former being more philosophically informed than the latter. Wetzel's contention is that this division is less pronounced than it has been made out to be. The author shows that, while Augustine clearly acknowledges his differences with philosophy, he never loses his fascination with the Stoic concepts of happiness and virtue, and of the possibility of their attainment by human beings. This fascination is seen by Wetzel to extend to Augustine's writings on grace, where freedom and happiness are viewed as a recovery of virtue. The notorious dismissal of pagan virtue in 'The City of God' is part of Augustine's family quarrel with philosophers, not a rejection of philosophy per se. Augustine the theologian is thus seen to be a Platonist philosopher with a keen sense of the psychology of moral struggle.
Free will and determinism --- Grace (Theology) --- Virtue --- #GOSA:II.P.AU.3 --- #GROL:SEMI-276-05 Augu --- Conduct of life --- Ethics --- Human acts --- Salvation --- Law and gospel --- History --- History of doctrines --- Christianity --- Augustine, --- Avgustin, --- Augustinus, Aurelius, --- Augustyn, --- Augustin, --- Ughasṭīnūs, --- Agostino, --- Agustí, --- Augoustinos, --- Aurelius Augustinus, --- Augustinus, --- Agustín, --- Aurelio Agostino, --- Episkopos Ippōnos Augoustinos, --- Augoustinos Ipponos, --- Agostinho, --- Ōgostinos, --- Agostino, Aurelio, --- אוגוסטינוס הקדוש --- أغسطينوس، --- 奥古斯丁 --- Augustinus, Aurelius --- Agostinho --- Augustine of Hippo --- Augustine d'Hippone --- Agostino d'Ippona --- Augustin d'Hippone --- Augustinus Hipponensis, sanctus --- Sant'Agostino --- Augustinus van Hippo --- Aurelius Augustinus --- Aurelio Agostino --- 聖アウグスティヌス --- アウグスティヌス --- Augustine --- Arts and Humanities --- Religion --- Virtue - History. --- Grace (Theology) - History of doctrines - Early church, ca. 30-600. --- Free will and determinism - History. --- Augustine, - Saint, Bishop of Hippo. --- History.
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Augustine, --- Augustine, --- Influence.
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The purpose of this thesis is to show both the facts that Philo of Alexandria is heavily indebted to Plato (most especially to his dialogue Timaeus) for much of his exegesis of the two conflicting accounts of creation in Genesis (1:1–2:3 and 2:4–2:24) and also that he has made many significant interpretations and adaptations of Plato’s account of cosmogenesis as expounded in the Timaeus. Philo is faithful to Plato’s account in three significant areas. Firstly, that the visible creation is made in the image of an intelligible model. Secondly, that the motivation for the act of creation was the goodness and beneficence of the creator. Finally, that the cause of the imperfection of the world, despite the excellence of the creator and his model, is the innate imperfection of all things which are perceptible to the senses, as opposed to the innate perfection of all things perceptible only to the intellect. Philo interprets Plato’s text (albeit plausibly and defensibly with reference to the Timaeus) when he identifies the paradigm of the latter work (which Plato posits as the intelligible model in whose likeness the sensible cosmos was fashioned) with the divine mind. Plato calls his demiurge (craftsman) an intellect and states that the demiurge wanted all of creation to be as much like himself as was possible. Thus, one could reasonably interpret Plato’s statements as meaning that the demiurge patterned the sensible creation after his own intellect, which is the intelligible world in whose image the sensible world was made. This is still, however, an interpretation of Plato’s text, reasonable as it may be. Philo also makes several less reasonable interpretations of, and adaptations to, Plato’s account. He clearly states that God created the intelligible model, yet Plato is equally clear that the model is eternal and unbegotten, as is the demiurge. Likewise, Philo posits that the model is made in the image of God, that it is also his own mind, that he casts if forth from himself as one does a shadow, and that it is also his first-born son. Plato is much less clear on the relationship between the demiurge and the paradigmatic model of the cosmos. It is unclear in the Timaeus if the paradigm is the demiurge, if it is his mind, or if it is altogether independent of him. Despite these adaptations, Philo’s account influences the “Platonism” of many later Christian thinkers, and is thus important to the development of both philosophy and theology. Final Word Count: 14,728
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