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To what extent, if at all, can we say that the bishop of Hippo thought that the eternal rules function as truth-criteria for empirical knowledge? In the first part of this paper the author tries to show that the position according to which Augustine's theory of illumination provides a theory of knowledge that accounts even for sense-perception is extreme and based in part on a flawed interpretation of the texts; hence it is impossible to regard Augustine's eternal rules as truth-criteria in the true sense of the term. On the other hand, the aim of the second section is to argue that certain pragmatic traits can indeed be found in Augustine's “epistemology”. He rejects dogmatism on moral grounds and states that it is the duty of the Christian philosopher to extend his researches to the sphere of empirical knowledge. The eternal rules, it can be said, serve as points of reference for a form of probabilism.
1 INTRODUCTION “By repeating it we make sure that it is not forgotten even by those unable or unwilling to read; let us serve as a book for them ( codex ipsorum ).” 1 This citation from Augustine’s Enarratio in Psalmum 121 2 belonging to the
An important passage of Augustine's De genesi contra manichaeos (Gen. man. 2.8.10), which seems to be the source of permanent misunderstandings, includes one thesis, two hypotheses, and three sub-hypotheses concerning the initial state of man or the soul. All possibilities derive from an exegetical puzzle raised by Gen. 2:7. The author of the paper analyses these possibilities mentioned by Augustine in order to ponder whether Augustine gave preference to one of them. Arguments are shown for the assumption that according to the early Augustine, in its initial state the soul did not use any kind of body.
At the beginning of the series of Augustine’s earliest extant literary works are the three philosophical dialogues Contra Academicos, De beata vita and De ordine, which were composed in the autumn of 386 during Augustine’s otium philosophandi in Cassiciacum. In the introductions of all three works, the marine metaphors are widely used. The author compares human life with a stormy sea and sees as the only salvation the port of philosophy. In beata v. 1. 2 Augutin compares the people to whom philosophy can accommodate with navigantes, which he groups in tria genera. Although the people who belong to the respective group are described in detail, the author does not mention names. This arouses research interest and justifies the attempt to propose a representing person for each group.
The present work sets itself the goal by parallel reading of beata v. 1. 2, with some passages from Cicero’s Epistulae, Tusculanae disputationes and De officiis to make a new proposal. And this in addition to the currently existing assumption that Romanianus, to whom the dialogue Contra Academicos is dedicated, should be considered as a representative of the second group of seafarers. However, the author of the present work now ventures a completely new approach, in which Cicero can be accepted as a representative of this group.
In 386, shortly after his conversion, Augustine gave up his post as professor of rhetoric at Milan to devote himself, together with a group of relatives, friends and students, to the otium philosophandi in Cassiciacum. There, together with his familia, he deals with questions of classical philosophy. The discussions that Augustine led at this time formed the basis for the Dialogues of Cassiciacum Contra Academicos, De beata vita, and De ordine, which had just taken place thereafter.
In the introduction of De beata vita, which is dedicated to Theodorus, Augustine compares the human life with a stormy sea. The salvation of man is the port of philosophy, from where one reaches the mainland of the beata vita. The metaphor is very detailed. A central spot in the entire picture is dominated by the inmanissimus mons, which is located in front of the harbor and presents a great danger to sailors.
There is no clear interpretation of this passage in the secondary literature. The aim of the present text is to propose in parallel reading of two passages from Confessiones with De beata vita to explain the image of the huge mountain as a metaphor for Neoplatonism.
Abstract
Treating elderly patients with infections represents one of the greatest challenges to health-care providers. Older adults are the largest growing sector of the population and suffer excessively from infectious diseases such as pneumonia, urinary tract infections (UTIs), and skin and soft-tissue infections. Often because of disabilities, the elderly require treatment of infectious diseases in long-term care facilities (LTCFs). As a result of antibiotic use, LTCFs have become “reservoirs of resistance” and multi-drug resistant (MDR) pathogens are frequently recovered. Clinicians also need to be aware of the impairment of immune function and other emerging chronic infections (HIV, HCV) that are now present in the elderly. Despite vigilance regarding this issue, delays in diagnosis and initiation of therapy are common. This article reviews the changing landscape of infections in the elderly and the challenge these syndromes present in the context of an increasing older population that requires dedicated resources.
, come tutti gli autori cristiani, mostrò interesse soprattutto per le sue opere filosofiche, come osserva anche Shanzer: “Cicero – orator, rhetorician, statesman, and philosopher – is the Latin author most often cited by Augustine. The speeches, grounded
