Augustine's Confessions: Communicative Purpose and Audience by Annemare Kotze

By Annemare Kotze

This e-book is ready the communicative function and the viewers of the Confessions. It illuminates the measure to which the communicative function of the paintings is to transform its readers, i.e. a protreptic objective, and the measure to which the objective viewers should be pointed out as Augustine's capability Manichaean readers. a quick survey of attainable literary antecedents issues to the life of alternative works that encompass an analogous mix of an autobiographical part (a conversion tale) with a polemical and exegetical part (an argument that goals to persuade the reader of the benefits of a selected standpoint) that characterizes the Confessions. The ebook presents a brand new point of view at the which means and constitution of Augustine's frequently misunderstood masterpiece.

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Additional resources for Augustine's Confessions: Communicative Purpose and Audience (Supplements to Vigiliae Christianae, V. 71)

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44 More interesting from my point of view, as will become clear in chapter 2, is ‘the linking of confessio as proof and medicinal metaphors’ (Siebach 1995, 94) where confessio is interpreted as the action through which the sinner petitions the Christus Medicus to heal his sickness. Siebach argues that this ‘suggests an association relevant to the history of confession as a philosophical and moral practice’ (94) and that the influence of Plato’s Gorgias may be discernable in the Confessions (95).

Siebach argues that this ‘suggests an association relevant to the history of confession as a philosophical and moral practice’ (94) and that the influence of Plato’s Gorgias may be discernable in the Confessions (95). This constitutes a strong argument supportive of my thesis that the milieu that informs the choice of genre for the Confessions is that of philosophical and moral practice (see chapter 2). 45 One of the most important gains of this approach is the significant move away from viewing the Confessions as a somewhat lopsided autobiography.

Augustine to Faulkner, (1984); Margaret Ferguson’s ‘Saint Augustine’s Region of Unlikeness: The Crossing of Exile and Language’ (1992); and Fendt’s ‘Confessions’ Bliss: Post-modern Criticism as a Palimpsest of Augustine’s Confessions’ (1995). To my mind these kinds of readings often serve more to illustrate the theory than to really advance our knowledge of the Confessions. 35 Flores’ The Rhetoric of Doubtful Authority: Deconstructive Readings of Self-Questioning Narratives, St. Augustine to Faulkner (1984) and Lamarre’s ‘Les Confessions divisées.

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