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2 results

  • 8 - Isocrates and Philosophy in Dionysius of Halicarnassus’ Rhetorical Writings

  • from Part II - Creating the Ancient Rhetorical Tradition: Dionysius of Halicarnassus in Rome
  • Laura Viidebaum, New York University
  • Book:
    Creating the Ancient Rhetorical Tradition
    Published online:
    03 November 2021
    Print publication:
    18 November 2021, pp 214-244
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  • Summary

    Isocrates is another crucial pillar in Dionysius’ rhetorical edifice, whose influence extends primarily to his treatment of the educational and philosophical components of rhetoric. Dionysius gives the clearest account of the Isocratean flavour of his programme in his Isocrates, which is the second essay of the collection On the Ancient Orators. The structure of Isocrates is very similar to the previous work of the collection, Lysias, but in the course of the essay it becomes increasingly clear that Dionysius’ emphasis and interest in the orator are visibly different from the stylistic concerns which were such a prominent feature of the first essay. Dionysius sets up a new image of Isocrates, determined to show that he is not merely another orator on the list. We will see that Isocrates becomes a representative of the novel vision of education and rhetoric advocated by Dionysius and tailored to the particular political context of first-century BCE Rome.

  • 31 - Augustine

  • from V - The second encounter of Christianity with ancient Greek philosophy
  • Edited by Lloyd P. Gerson, University of Toronto
  • Book:
    The Cambridge History of Philosophy in Late Antiquity
    Published online:
    28 May 2011
    Print publication:
    01 January 2000, pp 552-581

  • Summary

    Up until 411, Augustine was involved in the controversy with the Donatists. Immediately after his conversion, Augustine believed that there were only two philosophical questions, one concerning the soul and the other concerning God. The first problem regarding the soul Augustine faced after his conversion was that of immortality. In De libero arbitrio, Augustine admits four hypotheses regarding the souls of the descendants: they derive from Adam's soul; they are created in time for every single man who is born; they pre-exist in God, who sends them to vivify the bodies of individuals; and they pre-exist 'somewhere else' and come into bodies spontaneously. Augustine's philosophia rationalis begins with a refutation of Academic Scepticism. The starting point of Augustine's ethics is an axiom taken from Cicero's Hortensius. Augustine carried out the task assigned to 'true philosophy' at Cassiciacum systematically in De Trinitate many years later. Augustine devoted three of the four books De doctrina christiana expressly to biblical hermeneutics.