By David van Dusen

ISBN-10: 9004269312

ISBN-13: 9789004269316

From Robert Grosseteste to Jean-François Lyotard, Augustine’s advice that point is a “dilation of the soul” (distentio animi) has been taken up as a seminal and arguable time-concept, but within the house of Time, David van Dusen argues that this ‘dilation’ has been essentially misinterpreted.

Time in Confessions XI is a dilation of the senses—in beasts, as in people. And Augustine’s time-concept in Confessions XI isn't really Platonic—but in schematic phrases, Epicurean.
Identifying new affects at the Confessions—from Aristoxenus to Lucretius—while retaining Augustine’s phenomenological interpreters in view, The area of Time is a path-breaking paintings on Confessions X to XII and a ranging contribution to the historical past of the concept that of time.

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Additional info for Space of Time: A Sensualist Interpretation of Time in Augustine, Confessions X to XII

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Recentiores Platonici) on divinity and time: Aug. Cons. 35. 19 Proc. Tim. 26–27 (exc. Sambursky and Pines 1987, 50–53). 20 Pace O’Donnell’s (1992, III:279) numerological template for Conf.  hence tempus [in Conf. XI] is the quality of human experience that corresponds to (reflects? ” 21 Pace Milbank’s (2008, 198 n. ” Milbank’s sibylline synthesis has no grounding in Conf. X–XII or, to my awareness, in any Augustinian text. 22 Thus O’Daly 1987, 152: “Perhaps uniquely among ancient Platonists, Augustine does not attempt to understand time with reference to its supposed paradeigma or model, eternity.

Hrdlicka (1931, 81–82) and most commentators take distentio in Conf. ” I do not object to a scriptural inflection of the sense of the term distentio in Conf. ’ Yet I insist that its duplex sense in Conf.  expectatione prolongatur memoria)—and again, in Conf. 41 (expectatione vocum futurarum et memoria praeteritarum variatur affectus sensusque distenditur)—is its more certain and more provocative sense. ’ This is a condition which only death, and no moralistic injunction, can liberate him from. 39).

Augustine demonstrates this in Confessions X, by articulating a decision (and a distinction) that is typically overlooked,101 but whose significance cannot be overstated. 103 To the question of whether “the life of bliss” (beata vita)104 is a generic Ur-memory— all humans having tasted it, obscurely, “in that man who first sinned [sc. ” 102 Cf. for instance, Aug. Conf.  originalis peccati vinculum quo omnes in Adam morimur. 103 Whereas Adam figures prominently in Augustine’s allegorical interpretation of the Hexaemeron, at Conf.

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Space of Time: A Sensualist Interpretation of Time in Augustine, Confessions X to XII by David van Dusen


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