Search results for ""Author Augustine""

This book aims to serve as a foundational text in the emerging field of African psychology, which centers the knowledge and experience of continental African realities and postcolonial concerns in psychology. Drawing from the author's key essays as a leading thinker in the field, African Psychology: The Emergence of a Tradition describes this discipline's meaning and scope, as well as its epistemological and theoretical perspectives. Part I presents the theoretical context for the book, proposing the Madiban tradition as a framework of inclusion for the study of psychology in African universities. Part 2 focuses on the epistemological, methodological, and theoretical perspectives in African psychology. Part 3 of the book introduces the reader to the field of African therapeutics, and Part 4 highlights the healing rituals and practices provided to the traumatised in contemporary Africa. The ultimate objective of the book is to give postcolonial Africans a fresh vision of themselves and their psychology and culture.

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The body is a site bearing multiple signs of cultural inscriptions. People's postures, use of space, dress codes, speech particularities, facial expressions, tone qualities, gaze, and gestures are codes that send messages to observers. These messages differ across cultures and times. Some of these non-verbal messages are taken to be conscious or subconscious projection of a sense of personal or collective identity. The various forms of "body talk" may flag personal distinction, style, uniqueness or politics, in which case, the body and its presentations become stances of the self. Different from this, body talk may exhibit a society's or culture's standardized norms of valuation with respect to what conforms or deviates from expectations.The subject of this anthology is non-verbal communication signals with contributing studies from societies and cultures of Africa and African Diaspora. The goals are to document popular gestures, explore their meanings, and understand how they frame interactions and colour perception.The anthology is also aimed at offering interdisciplinary perspectives on the problematics of non-verbal communication by making sense of the various ways that different cultures speak without "voice", and to examine how people and groups make their presence felt as social, cultural and political actors. Some of the contributions include case studies, descriptive codification, theoretical analyses and performative studies. The issues highlighted range from film and literature studies, gender studies, history, religion, popular cultural, and extends to the virtual space. Other studies provide a linguistic treatment of non-verbal communication and use it as means of explicating perception and stereotyping.

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Written over 30 years, these essays range over the field of Anglo-Irish literature from Yeats, Joyce and Synge through Patrick Kavanagh and Mary Lavin to Brendan Kennelly and Eavan Boland.

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Difficult as it may be in understand today, the Exploring English anthology of short stories was revolutionary when first published forty four years ago in 1967. For the first time the short story was to be taught as part of the English syllabus for the Intermediate Certificate. For the first time students of English were introduced to the work of Irish writers such as Liam O’Flaherty, Frank O’Connor, Sean O Faolain, Mary Lavin, Brian Friel and Benedict Kiely. Exploring English has resonated with countless thousands of Irish students. For many it provided a gateway to a life time of reading and enjoyment of literature. For even more it was an icon of their school days with its unmistakeable angular cover design. It is still a cherished possession in many households, taken out occasionally and nostalgically to read a story or two and perhaps even the accompanying notes which were so enlightening for some yet challenging for others. The Exploring English short story anthology is now being republished in an exact facsimile of the original. Times have moved on; many authors who were alive forty years ago are no longer with us but their biographical notes have not been changed. This is the book precisely as you will have remembered it. Read once more, and enjoy!

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The Confessions of Saint Augustine is counted among the greatest Christian classics ever written. Combining poignant autobiography and profound theological reflection, the work stands as an enduring testimony to God's grace and provident care, summoning readers throughout the centuries to join the strains of the confession of praise that Augustine here directs to his creator and saviour. This Latin Reader's Edition is designed to make reading authentic, unabridged Latin enjoyable and rewarding for students and teachers alike. Containing the first nine books of Augustine's Confessions in their entirety, this edition also includes a main glossary of high-frequency vocabulary, a running glossary of less common terms and figures of speech, a system of references in-text, and multiple useful appendices.

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Augustine’s spiritual autobiography is not only a major document in the history of Christianity and a classic of Roman Africa: it also marks a vital moment in the history of Western culture. As Augustine explains how, when and why he became the man he is at the time of writing, he probes the great themes which others were to explore after him – faith, time, truth, identity and self-understanding – in a detail unmatched in ancient literature.Illustrated with vivid portraits of friends, family, colleagues and enemies, The Confessions provides a remarkably candid account of the passage from a life of sensuality and superstition to a genuine spiritual awakening. The result is a powerful narrative of one man’s religious journey which continues to shape the way we write and behave today.

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This elegant and accessible biography of one of Catholicism's most beloved saints was originally published as Part 1 of Francis of Assisi: A New Biography by Augustine Thompson, O.P. It stands alone as a richly informed portrait of a man whose complex faith and commitment continue to inspire today. An introduction by Thompson places his biography in the context of continuing discussions about Francis's legacy, particularly the new Pope's decision to adopt the saint's name.

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The body is a site bearing multiple signs of cultural inscriptions. People's postures, use of space, dress codes, speech particularities, facial expressions, tone qualities, gaze, and gestures are codes that send messages to observers. These messages differ across cultures and times. Some of these non-verbal messages are taken to be conscious or subconscious projection of a sense of personal or collective identity. The various forms of "body talk" may flag personal distinction, style, uniqueness or politics, in which case, the body and its presentations become stances of the self. Different from this, body talk may exhibit a society's or culture's standardized norms of valuation with respect to what conforms or deviates from expectations.The subject of this anthology is non-verbal communication signals with contributing studies from societies and cultures of Africa and African Diapora. The goals are to document popular gestures, explore their meanings, and understand how they frame interactions and colour perception.The anthology is also aimed at offering interdisciplinary perspectives on the problematics of non-verbal communication by making sense of the various ways that different cultures speak without "voice", and to examine how people and groups make their presence felt as social, cultural and political actors. Some of the contributions include case studies, descriptive codification, theoretical analyses and performative studies. The issues highlighted range from film and literature studies, gender studies, history, religion, popular cultural, and extends to the virtual space. Other studies provide a linguistic treatment of non-verbal communication and use it as means of explicating perception and stereotyping.

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Among the most beloved saints in the Catholic tradition, Francis of Assisi (c. 1181–1226) is popularly remembered for his dedication to poverty, his love of animals and nature, and his desire to follow perfectly the teachings and example of Christ. During his lifetime and after his death, followers collected, for their own purposes, numerous stories, anecdotes, and reports about Francis. As a result, the man himself and his own concerns became lost in legend. In this authoritative and engaging new biography, Augustine Thompson, O.P., sifts through the surviving evidence for the life of Francis using modern historical methods. The result is a complex yet sympathetic portrait of the man and the saint. Francis emerges from this account as very much a typical thirteenth-century Italian layman, but one who, when faced with unexpected crises in his personal life, made decisions so radical that they challenge his own society—and ours. Unlike the saint of legend, this Francis never had a unique divine inspiration to provide him with rules for following the teachings of Jesus. Rather, he spent his life reacting to unexpected challenges, before which he often found himself unprepared and uncertain. The Francis who emerges here is both more complex and more conflicted than that of older biographies. His famed devotion to poverty is found to be more nuanced than expected, perhaps not even his principal spiritual concern. Thompson revisits events small and large in Francis's life, including his troubled relations with his father, his contacts with Clare of Assisi, his encounter with the Muslim sultan, and his receiving the Stigmata, to uncover the man behind the legends and popular images. A tour de force of historical research and biographical writing, Francis of Assisi: A New Biography is divided into two complementary parts—a stand alone biographical narrative and a close, annotated examination of the historical sources about Francis. Taken together, the narrative and the survey of the sources provide a much-needed fresh perspective on this iconic figure. "As I have worked on this biography," Thompson writes, "my respect for Francis and his vision has increased, and I hope that this book will speak to modern people, believers and unbelievers alike, and that the Francis I have come to know will have something to say to them today."

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*Winner of the 2022 Cherasco International Prize*'Thoroughly engrossing' Michael Pollan, The Atlantic'Wonderful, energising' Kathryn Hughes, The GuardianCoffee is one of the most valuable commodities in the history of the global economy and the world's most popular drug. The very word 'coffee' is one of the most widespread on the planet. Augustine Sedgewick's brilliant new history tells the hidden and surprising story of how this came to be, tracing coffee's 400-year transformation into an everyday necessity.The story is one that few coffee drinkers know. Coffeeland centres on the volcanic highlands of El Salvador, where James Hill, born in the slums of nineteenth-century Manchester, founded one of the world's great coffee dynasties. Adapting the innovations of the industrial revolution to plantation agriculture, Hill helped to turn El Salvador into perhaps the most intensive monoculture in modern history, a place of extraordinary productivity, inequality and violence.The book follows coffee from the Hill family plantations into the United States, through the San Francisco roasting plants into supermarkets, kitchens and work places, and finally into today's omnipresent cafés. Sedgewick reveals the unexpected consequences of the rise of coffee, which reshaped large areas of the tropics, transformed understandings of energy, and ultimately made us dependent on a drug served in a cup.'Gripping' The Spectator'An eye-opening, stimulating brew' The Economist

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"Williams's masterful translation satisfies (at last!) a long-standing need. There are lots of good translations of Augustine's great work, but until now we have been forced to choose between those that strive to replicate in English something of the majesty and beauty of Augustine's Latin style and those that opt instead to convey the careful precision of his philosophical terminology and argumentation. Finally, Williams has succeeded in capturing both sides of Augustine’s mind in a richly evocative, impeccably reliable, elegantly readable presentation of one of the most impressive achievements in Western thought—Augustine's Confessions." —Scott MacDonald, Professor of Philosophy and Norma K. Regan Professor in Christian Studies, Cornell University

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Soundings was first published in 1969. It was intended as an ‘interim’ anthology of poetry for the Leaving Certificate until such time as a more permanent volume could be devised. Twenty six years later it was replaced. In the meantime it had passed through the hands of hundreds of thousands of students in Ireland. Soundings might have been replaced but it was never fully forgotten. Old copies ended up with an individual personality honed out of manual annotations and thoughts, not all of them provided by the teacher. Scrawls in biro or pencil testified to the thoughts and daydreams many users. A surprising number of copies ended up in attics only to be rediscovered with delight many years later and to be given treasured status in new homes. One former student recalled how Soundings was the first school book to treat her as an adult. It made no concessions to the ‘teenager’. It didn’t patronise. Its imagery was entirely in the poetry. The typography was appalling but the cover design still resonates. A decade after its demise, second hand copies of Soundings were fetching surprising prices. It was widely discussed in chat-rooms on the web. There were increasing demands for a reprint. So here is Soundings, in its original form just as you remember it. The same stony grey soil of Patrick Kavanagh’s Monaghan; T.S.Eliot’s same women who come and go talking of Michaelangelo. Please enjoy once more!

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Both an anthology of Augustine's writings and a commentary on them, this work features substantial selections from On the Trinity , Confessions , The City of God , and On Freedom of the Will , as well as selections from lesser known works--all brilliantly knit together and illuminated by philosopher Robert Meagher.

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These new translations of two treatises dealing with the possibility and nature of knowledge in the face of skeptical challenges are the first to be rendered from the Latin critical edition, the first to be made specifically with a philosophical audience in mind, and the first to be translated by a scholar with expertise in both modern epistemology and philosophy of language.

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This edition is the only one in English to provide a text and translation as well as a detailed commentary of Augustine's The City of God. In Book X, Augustine continues Book IX’s discussion of demonology and Platonism, using the celebrated Neoplatonist Porphyry as his main source. Latin text with facing translation, introduction and commentary.

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The Byzantine Empire - the Christianized Roman Empire - very soon defined itself in terms of correct theological belief, 'orthodoxy'. The terms of this belief were hammered out, for the most part, by bishops, but doctrinal decisions were made in councils called by the Emperors, many of whom involved themselves directly in the definition of 'orthodoxy'. Iconoclasm was an example of such imperial involvement, as was the final overthrow of iconoclasm. That controversy ensured that questions of Christian art were also seen by Byzantines as implicated in the question of orthodoxy. The papers gathered in this volume derive from those presented at the 36th Spring Symposium of Byzantine Studies, Durham, March 2002. They discuss how orthodoxy was defined, and the different interests that it represented; how orthodoxy was expressed in art and the music of the liturgy; and how orthodoxy helped shape the Byzantine Empire's sense of its own identity, an identity defined against the 'other' - Jews, heretics and, especially from the turn of the first millennium, the Latin West. These considerations raise wider questions about the way in which societies and groups use world-views and issues of belief to express and articulate identity. At a time when, with the enlargement of the European Union, questions of identity within Europe are once again becoming pressing, there is much in these essays of topical relevance.

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A Church Father’s theological citadel.Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.

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Both an anthology of Augustine's writings and a commentary on them, this work features substantial selections from On the Trinity , Confessions , The City of God , and On Freedom of the Will , as well as selections from lesser known works--all brilliantly knit together and illuminated by philosopher Robert Meagher.

Read more less

"Williams's masterful translation satisfies (at last!) a long-standing need. There are lots of good translations of Augustine's great work, but until now we have been forced to choose between those that strive to replicate in English something of the majesty and beauty of Augustine's Latin style and those that opt instead to convey the careful precision of his philosophical terminology and argumentation. Finally, Williams has succeeded in capturing both sides of Augustine’s mind in a richly evocative, impeccably reliable, elegantly readable presentation of one of the most impressive achievements in Western thought—Augustine's Confessions." —Scott MacDonald, Professor of Philosophy and Norma K. Regan Professor in Christian Studies, Cornell University

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These new translations of two treatises dealing with the possibility and nature of knowledge in the face of skeptical challenges are the first to be rendered from the Latin critical edition, the first to be made specifically with a philosophical audience in mind, and the first to be translated by a scholar with expertise in both modern epistemology and philosophy of language.

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Translated with an uncanny sense for the overall point of Augustine's doctrine. In short, a very good translation. The Introduction is admirably clear.--Paul Vincent Spade, Indiana University

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A Church Father’s theological citadel.Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.

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TABLE OF CONTENTS: Foreword to the Second Edition. I. THE MAN AND HIS WRITINGS: How Augustine Came to the Episcopacy (Sermon 355, 2); Augustine Chooses Eraclius as His Successor (Letter 213, 1, 5, & 6); Augustine on His Own Writings (Retractations Prol. I, 1-3). II. FAITH AND REASON: Belief is Volitional Consent (On the Spirit and Letter 21, 54; 34, 60); To Believe Is to Think with Assent (Predestination of the Saints 5); Believing and Understanding (On Free Choice II, 2, 4-6); Authority and Reason (Against the Academics III, 20, 43); Two Ways to Knowledge (On Order II, 9, 26-27); Reason and Authority in Manicheism (Value of Believing 1-4); The Relation of Authority to Reason (True Religion 24, 45 -- 25, 47); If I Am Deceived, I Am Alive (City of God XI, 26); I Know that I Am Alive (The Trinity XV, 12, 21-22); Knowledge and Wisdom (The Trinity XII, 14, 21 -- 15, 25); Error and Ignorance (Enchiridion 17). III. THREE LEVELS OF REALITY: Creator, Human Soul, Body (Questions for Simplicianus I, 2, 18); Natures on Three Levels (Letter 18, 2); Soul, Ruled by God, Rules Its Body (On Music VI, 5, 12-13); Soul: Above the Sensible, Below God (True Religion 3. 3); God, Mutable Spirits, and Bodies (Nature of the Good 1-25); Divine, Psychic and Bodily Nature (City of God VIII, 5-6); Causality: Divine, Psychic and Bodily (City of God V, 9); Divine Ideas as Prototypes (Eighty-Three Different Questions 46, 1-2); God Set Spiritual Creation Above the Corporeal (Literal Commentary on Genesis VIII, 20, 39; 25, 46; 26, 48); Evil: the Privation of the Good (Enchiridion 10-12). IV. MAN'S SOUL: Existence, Life, Sense and Reason (On Free Choice II, 3, 7-8, 10); Sensation as an Activity of the Soul (On Music VI, 5, 9-10); Memory, Understanding and Will (The Trinity X, 11, 17-18); The Wonders of Memory (Confessions X, 8-26); Three Levels of Vision (Literal Commentary on Genesis XII, 6, 15 -- 11, 22; 30, 58 -- 31, 59). V. THE WORLD OF BODIES: All Bodily Natures Are Good (City of God XII, 4); Invisible Seeds in the Elements (The Trinity III, 8, 13); The Elements Contain Seminal Reasons (Literal Commentary on Genesis IX, 17, 32); Measure, Number, and Weight (Literal Commentary on Genesis IV, 3, 7); Concerning Formless Matter (Confessions XII, 3. 3 -- 9, 9); Place, Time and the Physical World (City of God XI, 5-6); The Wonders of Nature (City of God XXI, 4-5); God Works Throughout Nature (The Trinty III, 5, 11 -- 6, 11); Man's Natural Endowments (City of God XXII, 24); The Physical World and the Christian (Enchiridion 9). VI. APPROACHING GOD THROUGH UNDERSTANDING: Creation is a Great Book (Sermon, Mai 126, 6); The Journey of the Soul to God (On Free Choice II, 12, 33-34; 15, 39-40; 16, 41-42); The Soul's Ascent to God (Confessions VII, 10, 16 -- 17, 23); The Whole World Proclaims Its Maker (On Psalm 26, Serm. 2, 12); Ascending to the Supreme Truth (True Religion 29, 52 -- 31, 58); Plato's View of God (City of God VII, 4); How to Think About God (The Trinity V, 1, 2 -- 2, 3); The Problem of Speaking About God (The Trinity VII, 4, 7-9); God Is the Selfsame (On Psalm 121, 3, 5); A Divine Invocation (Soliloquies I, 2-6); Late Have I Loved Thee (Confessions X, 27, 38 -- 28, 39). VII. MORAL AND RELIGIOUS LIFE: All Men Desire Happiness (On Psalm 32, Serm. 3, 15-16); Man's Greatest Good (Moral Behavior of the Catholic Church 3-8); Good Love and Bad Love (City of God XIV, 6-7); Moral Evil Stems from Bad Will (City of God XII, 6); Two Precepts of Love (City of God XIX, 14); On Diversities of Local Customs (Letter 54, 1-4); Doing Good to Body and Soul (Moral Behavior of the Catholic Church 27-28); The Evil of Telling a Lie (Enchiridion 18, 19, 22); Lying and Concealing the Truth (On Psalm 5, 7); Faith, Hope and Charity (Enchiridion 8); No Virtues Apart from God (City of God XIX, 25); Our Reward Is Not in This Life (On Psalm 48, Serm. 2). VIII. DIMENSIONS OF GRACE: What the Grace of God Is (On Admonition and Grace 2, 3); Augustine Was Never a Pelagian (Retractations I, 9, 2-4); What True Grace Is (On the Grace of Christ 26, 27); The Work of Grace (City of God XXI, 15-16); How Freedom Is Restored by Grace (Enchiridion 30-32); God's Foreknowledge and Human Willing (City of God V, 10); Grace Before and After the Fall (Enchiridion 104-106); Grace and Good Works (On Psalm 31, Serm. 2, 6-8); Prevenient Grace (On Psalm 18, Serm. 2); Grace and Human Miseries (City of God XXII, 20-22); The Beatific Vision (On Psalm 36, Serm. 2, 8). IX. THE TWO CITIES: Augustine's Analysis of the City of God (Letter to Firmus); How the Two Cities Differ (City of God XIV, 1); Two Loves Make Two Cities (Literal Commentary on Genesis XI, 15, 20); Two Cities Formed by Two Loves (City of God XIV, 28); The Unimportance of Externals (City of God XIX, 19); Relation of the Heavenly and Earthly Cities (City of God XIX, 17); Jerusalem and Babylon (On Psalm 64, 2); Summary of the Two Cities (City of God XVIII, 1); All Nations Are in the City of God (On Psalm 86, 5); The Church and the City of God (On Psalm 98, 4); The Foundation of the Holy City (On Psalm 121, 4); Religion and Human Destiny (True Religion 7, 13 -- 8, 14); The Meaning of a People (City of God XIX, 23-24); Peace: the Tranquility of Order (City of God XIX, 11-13); Two Kingdoms After the Resurrection (Enchiridion 111). X. PHILOSOPHY OF HISTORY: Belief and Historical Events (Eighty-Three Different Questions 48); The Universality of Providence (City of God V, 11); Meaning in History (True Religion 50, 98-99); Six Ages in Biblical History (On Psalm 92, 1); Symbolic Meaning of Jewish History (On Psalm 64, 1); Christ in History (Letter 137, 4, 15-16); The Two Cities in History (On Catechizing the Uninstructed 21, 37); What Is Time? (Confessions XI, 14, 17 -- 30, 40); Critique of Cyclicism (City of God XII, 13-15). APENDIXES: I. Selected, Annotated Bibliography. II. Alphabetical List of Augustine's Writings. III. Glossary of Terms. INDEX.

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Peter Walsh's acclaimed edition of The City of God is the only one in English with a text and translation as well as a detailed commentary of this influential work. In Books XI–XII, Augustine turns from attack to defence, initiating his apology for the Christian faith. Latin text with facing translation, introduction and commentary.

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Comprising fourteen articles by leading international contributors, including some of the most prominent socio-legal and criminological scholars working in the field, this volume is currently the only work available that critically examines W.G. Carson and his crucial influence in the turn towards sociological approaches to criminology and a criminological interest in governance and social control.The 1970s witnessed an epiphany in the sociological understanding of crime in Britain. The correctional perspective, which assumed crimes had inherent or essential qualities that distinguished them from other acts, was superseded by the analysis of how social events came to be defined as so harmful and repugnant as to require criminalization. This shift in perspectives was exemplified in W.G. Carson’s work, which combines a Marxist acknowledgement of the imperative for profit with a symbolic interactionist attention to the restraining effect of prestige and status among producers and regulators. This key work is an essential read for postgraduates and researchers studying and researching in the areas of criminology and law.

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A Church Father’s theological citadel.Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.

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Correspondence of a Church Father.Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.

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TABLE OF CONTENTS: Foreword to the Second Edition. I. THE MAN AND HIS WRITINGS: How Augustine Came to the Episcopacy (Sermon 355, 2); Augustine Chooses Eraclius as His Successor (Letter 213, 1, 5, & 6); Augustine on His Own Writings (Retractations Prol. I, 1-3). II. FAITH AND REASON: Belief is Volitional Consent (On the Spirit and Letter 21, 54; 34, 60); To Believe Is to Think with Assent (Predestination of the Saints 5); Believing and Understanding (On Free Choice II, 2, 4-6); Authority and Reason (Against the Academics III, 20, 43); Two Ways to Knowledge (On Order II, 9, 26-27); Reason and Authority in Manicheism (Value of Believing 1-4); The Relation of Authority to Reason (True Religion 24, 45 -- 25, 47); If I Am Deceived, I Am Alive (City of God XI, 26); I Know that I Am Alive (The Trinity XV, 12, 21-22); Knowledge and Wisdom (The Trinity XII, 14, 21 -- 15, 25); Error and Ignorance (Enchiridion 17). III. THREE LEVELS OF REALITY: Creator, Human Soul, Body (Questions for Simplicianus I, 2, 18); Natures on Three Levels (Letter 18, 2); Soul, Ruled by God, Rules Its Body (On Music VI, 5, 12-13); Soul: Above the Sensible, Below God (True Religion 3. 3); God, Mutable Spirits, and Bodies (Nature of the Good 1-25); Divine, Psychic and Bodily Nature (City of God VIII, 5-6); Causality: Divine, Psychic and Bodily (City of God V, 9); Divine Ideas as Prototypes (Eighty-Three Different Questions 46, 1-2); God Set Spiritual Creation Above the Corporeal (Literal Commentary on Genesis VIII, 20, 39; 25, 46; 26, 48); Evil: the Privation of the Good (Enchiridion 10-12). IV. MAN’S SOUL: Existence, Life, Sense and Reason (On Free Choice II, 3, 7-8, 10); Sensation as an Activity of the Soul (On Music VI, 5, 9-10); Memory, Understanding and Will (The Trinity X, 11, 17-18); The Wonders of Memory (Confessions X, 8-26); Three Levels of Vision (Literal Commentary on Genesis XII, 6, 15 -- 11, 22; 30, 58 -- 31, 59). V. THE WORLD OF BODIES: All Bodily Natures Are Good (City of God XII, 4); Invisible Seeds in the Elements (The Trinity III, 8, 13); The Elements Contain Seminal Reasons (Literal Commentary on Genesis IX, 17, 32); Measure, Number, and Weight (Literal Commentary on Genesis IV, 3, 7); Concerning Formless Matter (Confessions XII, 3. 3 -- 9, 9); Place, Time and the Physical World (City of God XI, 5-6); The Wonders of Nature (City of God XXI, 4-5); God Works Throughout Nature (The Trinty III, 5, 11 -- 6, 11); Man’s Natural Endowments (City of God XXII, 24); The Physical World and the Christian (Enchiridion 9). VI. APPROACHING GOD THROUGH UNDERSTANDING: Creation is a Great Book (Sermon, Mai 126, 6); The Journey of the Soul to God (On Free Choice II, 12, 33-34; 15, 39-40; 16, 41-42); The Soul’s Ascent to God (Confessions VII, 10, 16 -- 17, 23); The Whole World Proclaims Its Maker (On Psalm 26, Serm. 2, 12); Ascending to the Supreme Truth (True Religion 29, 52 -- 31, 58); Plato’s View of God (City of God VII, 4); How to Think About God (The Trinity V, 1, 2 -- 2, 3); The Problem of Speaking About God (The Trinity VII, 4, 7-9); God Is the Selfsame (On Psalm 121, 3, 5); A Divine Invocation (Soliloquies I, 2-6); Late Have I Loved Thee (Confessions X, 27, 38 -- 28, 39). VII. MORAL AND RELIGIOUS LIFE: All Men Desire Happiness (On Psalm 32, Serm. 3, 15-16); Man’s Greatest Good (Moral Behavior of the Catholic Church 3-8); Good Love and Bad Love (City of God XIV, 6-7); Moral Evil Stems from Bad Will (City of God XII, 6); Two Precepts of Love (City of God XIX, 14); On Diversities of Local Customs (Letter 54, 1-4); Doing Good to Body and Soul (Moral Behavior of the Catholic Church 27-28); The Evil of Telling a Lie (Enchiridion 18, 19, 22); Lying and Concealing the Truth (On Psalm 5, 7); Faith, Hope and Charity (Enchiridion 8); No Virtues Apart from God (City of God XIX, 25); Our Reward Is Not in This Life (On Psalm 48, Serm. 2). VIII. DIMENSIONS OF GRACE: What the Grace of God Is (On Admonition and Grace 2, 3); Augustine Was Never a Pelagian (Retractations I, 9, 2-4); What True Grace Is (On the Grace of Christ 26, 27); The Work of Grace (City of God XXI, 15-16); How Freedom Is Restored by Grace (Enchiridion 30-32); God’s Foreknowledge and Human Willing (City of God V, 10); Grace Before and After the Fall (Enchiridion 104-106); Grace and Good Works (On Psalm 31, Serm. 2, 6-8); Prevenient Grace (On Psalm 18, Serm. 2); Grace and Human Miseries (City of God XXII, 20-22); The Beatific Vision (On Psalm 36, Serm. 2, 8). IX. THE TWO CITIES: Augustine’s Analysis of the City of God (Letter to Firmus); How the Two Cities Differ (City of God XIV, 1); Two Loves Make Two Cities (Literal Commentary on Genesis XI, 15, 20); Two Cities Formed by Two Loves (City of God XIV, 28); The Unimportance of Externals (City of God XIX, 19); Relation of the Heavenly and Earthly Cities (City of God XIX, 17); Jerusalem and Babylon (On Psalm 64, 2); Summary of the Two Cities (City of God XVIII, 1); All Nations Are in the City of God (On Psalm 86, 5); The Church and the City of God (On Psalm 98, 4); The Foundation of the Holy City (On Psalm 121, 4); Religion and Human Destiny (True Religion 7, 13 -- 8, 14); The Meaning of a People (City of God XIX, 23-24); Peace: the Tranquility of Order (City of God XIX, 11-13); Two Kingdoms After the Resurrection (Enchiridion 111). X. PHILOSOPHY OF HISTORY: Belief and Historical Events (Eighty-Three Different Questions 48); The Universality of Providence (City of God V, 11); Meaning in History (True Religion 50, 98-99); Six Ages in Biblical History (On Psalm 92, 1); Symbolic Meaning of Jewish History (On Psalm 64, 1); Christ in History (Letter 137, 4, 15-16); The Two Cities in History (On Catechizing the Uninstructed 21, 37); What Is Time? (Confessions XI, 14, 17 -- 30, 40); Critique of Cyclicism (City of God XII, 13-15). APENDIXES: I. Selected, Annotated Bibliography. II. Alphabetical List of Augustine’s Writings. III. Glossary of Terms. INDEX.

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