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Taken together, Chinua Achebe's five novels--Things Fall Apart (1958), No Longer at Ease (1960), A Man of the People (1966), Arrow of God (1967), and Anthills of the Savannah (1988)--encompass the entire social, historical, and political experiences of Nigeria, from precolonial times to the close of the 20th century. Central to these experiences is the clash of Igbo culture with the ways of the West. The novels show a society that has been fragmented and a people who are striving to reconstruct a world that they lost during their encounter with colonialism. Achebe has stated that his main purpose for writing is to reveal the truth about his people and their culture. This book examines his use of rhetoric to accomplish that objective. Achebe's writings are fraught with rhetorical devices, and he has harnessed the power of oratory to show how his society has responded to the African colonial encounter and its aftermath. He uses oratory and rhetoric to both educate and persuade his readers and to delineate his characters. Because of the central role of language in his novels, his writings illustrate the nature of discourse among the Igbo as well as the larger Nigerian community. This volume presents a broad overview of rhetoric throughout Achebe's works and demonstrates how he uses the novel genre for persuasive purposes.
Prologue: Quintilian and John of Salisbury in the Ciceronian tradition -- Rhetoric, emotional manipulation, and morality: the contemporary relevance of Cicero vis-a-vis Aristotle -- Political morality, conventional morality, and decorum in Cicero -- Rhetoric as a balancing of ends: Cicero and Machiavelli -- Justus Lipsius, morally acceptable deceit, and prudence in the Ciceronian tradition -- The classical orator as political representative: Cicero and the modern concept of representation -- Deliberative democracy and rhetoric: Cicero, oratory, and conversation
Cicero's Brutus and Orator constitute his final major statements on the history of Roman oratory and the nature of the ideal orator. In the Brutus he traces the development of political and judicial speech over the span of 150 years, from the early second century to 46 BCE, when both of these treatises were written. In an immensely detailed account of some 200 speakers from the past he dispenses an expert's praise and criticism, provides an unparalleled resource for the study of Roman rhetoric, and engages delicately with the fraught political circumstances of the day, when the dominance of Julius Caesar was assured and the future of Rome's political institutions was thrown into question. The Orator written several months later, describes the form of oratory that Cicero most admired, even though he insists that neither he nor any other orator has been able to achieve it. At the same time, he defends his views against critics — the so-called Atticists — who found Cicero's style overwrought. In this volume, the first English translation of both works in more than eighty years, Robert Kaster provides faithful and eminently readable renderings, along with a detailed introduction that places the works in their historical and cultural context and explains the key stylistic concepts and terminology that Cicero uses in his analyses. Extensive notes accompany the translations, helping readers at every step contend with unfamiliar names, terms, and concepts from Roman culture and history.
'The Doctrina Christiana' (On the Teachings of Christianity) is one of Augustine's most important works. In particular, it spells out just how far Christians may use the legacy of their classical, pagan past. This translation, has a brief introduction that takes into account recent studies. The book includes a freshly edited complete text.
I first became interested in De dialectica in 1966, while I was doing re search on Augustine's knowledge of logic. At the time I made a transla tion of the Maurist text and included it as an appendix to my doctoral dissertation (Yale, 1967). In 1971 I thoroughly revised the translation on the basis of the critical text of Wilhelm Crecelius (1857) and I have re cently revised it again to conform to Professor Jan Pinborg's new edition. The only previously published translation of the whole of De dialectica . is N. H. Barreau's French translation in the Oeuvres completes de Saint Augustin (1873). Thomas Stanley translated parts of Chapters Six and Nine into English as part of the account of Stoic logic in his History of Philosophy (Pt. VIII, 1656). I offer De dialectica in English in the hope that it will be of some interest to historians of logic and of the liberal arts tradition and to students of the thought of Augustine. In translating I have for the most part been as literal as is consistent with English usage. Although inclusion of the Latin text might have justified a freer translation, for example, the use of modern technical terms, it seemed better to stay close to the Latin. One of the . values in studying a work such as De dialectica is to see familiar topics discussed in a terminology not so familiar. In the translation I follow these conventions.
Scholarship has painted many pictures of Augustinethe philosophical theologian, the refuter of heresy, or contributor to doctrines like Original Sinbut the picture of Augustine as preacher, says Sanlon, has been seriously neglected. When academics marginalize the Sermones ad Populum, the real Augustine is not presented accurately. In this study, Sanlon does more, however, than rehabilitate a neglected view of Augustine. How do the theological convictions that Augustine brought to his preaching challenge, sustain, or shape our work today? By presenting Augustine's thought on preaching to contemporary readers Sanlon contributes a major new piece to the ongoing reconsideration of preaching in the modern day, a consideration that is relevant to all branches of the twenty-first century church.
"As the psalms are a microcosm of the Old Testament, so the Expositions of the Psalms can be seen as a microcosm of Augustinian thought. In the Book of Psalms are to be found the history of the people of Israel, the theology and spirituality of the Old Covenant, and a treasury of human experience expressed in prayer and poetry. So too does the work of expounding the psalms recapitulate and focus the experiences of Augustine's personal life, his theological reflections and his pastoral concerns as Bishop of Hippo."--Publisher's website.
Philip Burton explores Augustine's treatment of language in his Confessions - a major work of Western philosophy and literature, with continuing intellectual importance. One of Augustine's key concerns is the story of his own encounters with language: from his acquisition of language as a child, through his career as schoolboy orator then star student at Carthage, to professor of rhetoric at Carthage and Rome. Having worked his way up to the eminence of Court Orator to the Roman Emperor at Milan, Augustine rediscovered the catholic Christianity of his childhood - and decided that this was incompatible with his rhetorical profession. Over the next ten years, he gradually reinvents himself as a different sort of language professional: a Christian intellectual, commentating on Scripture and preaching to his flock.