By Paige E. Hochschild
Reminiscence is the least studied size of Augustine's mental trinity of memory-intellect-will. This booklet explores the subject matter of 'memory' in Augustine's works, tracing its philosophical and theological importance. the 1st half explores the philosophical heritage of reminiscence in Plato, Aristotle, and Plotinus. the second one half indicates how Augustine inherits this topic and treats it in his early writings. The 3rd and ultimate half seeks to teach how Augustine's theological knowing of Christ attracts on and resolves tensions within the subject of memory.The position of reminiscence within the theological anthropology of Augustine has its roots within the Platonic epistemological culture. Augustine actively engages with this practice in his early writings in a way that's either philosophically subtle and doctrinally in line with his later, extra openly theological writings. From the Cassiacum dialogues via De musica, Augustine issues to the vital significance of reminiscence: he examines the facility of the soul as whatever that mediates feel conception and knowing, whereas explicitly deferring a extra profound therapy of it till Confessions and De trinitate. In those texts, reminiscence is the root for the positioning of the Imago Dei within the brain. It turns into the foundation for the religious adventure of the embodied creature, and a resource of the profound nervousness that effects from the sensed competition of human time and divine time (aeterna ratio). This stress is contained and resolved, to a constrained quantity, in Augustine's Christology, within the skill of a paradoxical incarnation to unify the temporal and the everlasting (in Confessions eleven and 12), and the lifetime of religion (scientia) with the promised contemplation of the divine (sapientia, in De trinitate 12-14).
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Extra info for Memory in Augustine's Theological Anthropology
So or always opens itself to another, and again to others. It makes room for places and times, at any given time a here and a now and admits each time a this in its singularity or in its singular generality; but it only ever admits them as other: as abandoned by a general law, as those abandoned by the law of the suspension of the law, which cannot collect themselves together in any 44 OU, SÉANCE, TOUCHE DE NANCY, ICI commonplace, in any topical ‘here and now’, nor in a banality. An or admits them and an or abandons them.
It is the melancholy of the onlooker, who has himself become the picture of his possibilities. His boundless sadness is the passion of being seen and is therefore the passion of the reflecting man, the aesthete and the phenomenologist, for whom everything becomes the appearance of a decision refused, restricted, or still to be taken. What he sees is hazy because he always only sees himself from the point of view of his difference and therefore from the point of view of he who is seen. Therefore the aesthete does not see—he does not see in an emphatic sense—for were he to see, his gaze would no longer focus on the pictures of his possible existence; rather, it WERNER HAMACHER 45 would rip open [aufreissen] their prospect, penetrate and outline it: his gaze would be the decision—the outline [der Aufriss]—opposite which nothing would stand as an illustrative object, but in which he would complete his existence in an aphenomenological way, without object and incapable of reflection.
Against all the calls for returns, all ‘visionary’ discourses, meaningful projections or meaning itself as project, one must affirm the exhaustion of sense, its arrival at the limit; which assuredly means the ‘closure of the possibilities of meaning for the West’. The death of God or of History or of Man would be the mark of this arrival. And in so far as this is neither the rule of distress nor its absence, the nihilism which fed on the infinite vista of sense, on disappointment and nostalgia, on loss and distance, is overcome.
Memory in Augustine's Theological Anthropology by Paige E. Hochschild