In “The Confessions,” readers see St. Augustine struggle with the question of “Who am I?” while figuring out his belief in God. The mission of Villanova University is to help create “thoughtful, intellectually-curious, and spiritually-grounded” students before they graduate. Thus, ACS helps transform young children to be mature adults. Students read “The Confessions” in ACS because they see Augustine’s struggle to find his identity and religion on his own terms. Since Saint Augustine is relatable
University of Chicago Press, 2004. “Experience.” In Critical Terms for Religious Studies. The University of Chicago Press, 1998. http://proxy.uchicago.edu/login?url=http://www.credoreference.com/entry/uchicagors/experience. Augustine, Saint, Bishop of Hippo., and Henry Chadwick. Confessions. Oxford World’s Classics. Oxford: Oxford University Press, 2008.
Saint Augustine and Classical Education In Saint Augustine’s deeply personal work, Confessions, he shares the story of his life up to his eventual conversion to the Christian faith. His odyssey through life is, at times, one of bitter inner conflict between his intellect and faith. Augustine’s classical education had a profound affect on the way he viewed the world, and eventually had a major affect on the way he approached Christianity. He is definitely an “intellectual” Christian, and viewed many
perceived--indeed, have sometimes perceived themselves--as a threat to that tradition. As such, I will attempt first, to outline the problem of evil in the starkest terms possible, presenting Augustine's approach to its solution followed by a critical analysis; second, to present an alternative approach to the questions which give rise to the problem--an approach derived in large part from Spinoza and Nietzsche; and, third, to show how this more philosophically acceptable alternative can be expressed in
Philosophy of Childhood and the Politics of Subjectivity The Western onto-theological tradition has long been preoccupied with two symbolizations of childhood. One conceives of it as an original unity of being and knowing, an exemplar of completed identity. The other conceives of childhood as deficit and danger, an exemplar of the untamed appetite and the uncontrolled will. In the economy of Plato and Aristotle’s tripartite self, the child is ontogenetically out of balance. She is incapable of