Between and beyond Augustine and descartes: More than a source of the self

Augustinian Studies

Volumn 32, Issue 1, 2001, Pages 65-88

  Hankey, Wayne J ^a  

^a DALHOUSIE UNIVERSITY   (Canada)

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EID: 79954781699     PISSN: 00945323     EISSN: 21537917     Source Type: Journal    
DOI: 10.5840/augstudies20013214     Document Type: Article

References (107)

1. Z. Janowski, Index Augustino-Cartesien: Textes et Commentaire, Histoire de la philosophic (Paris: Vrin, 2000), pp. 162 and 173.
2. Z. Janowski, Cartesian Theodicy: Descartes' Quest for Certitude, International Archives of the History of Ideas 168 (Dordrecht: Kluwer Academic Publishers, 2000), p. 148, see also pp. 90-101, 121-130, 141-149;
3. C. Taylor, Sources of the Self The Making of the Modern Identity (Cambridge, Mass.: Harvard University Press, 1989), p. x.
4. W. J. Hankey, "The Postmodern Retrieval of Neoplatonism in Jean-Luc Marion and John Milbank and the Origins of Western Subjectivity in Augustine and Eriugena," Hermathena 165 (Winter, 1998): 9-70 at 46.
5. See W. J. Hankey, "Self-knowledge and God as Other in Augustine: Problems for a Postmodern Retrieval," Bochumer Philosophisches Jahrbuch fur Antike und Mittalter 4 (1999): 83-127, at 84-93;
6. J. Milbank, "Postmodernite," in Dictionnaire critique de theologie, dirige par Jean-Yves Lacoste (Paris: Presses Universitaires de France, 1998), pp. 916-917.
7. J. Milbank, "Sacred Triads: Augustine and the Indo-European Soul," Modern Theology 13 (1997): 451-474 at 465.
8. Taylor, Sources p. 137.
9. See W. J. Hankey, "Theoria versus Poesis: Neoplatonism and Trinitarian Difference in Aquinas, John Milbank, Jean-Luc Marion and John Zizioulas," Modern Theology 15:4 (October 1999): 387-415.
10. R. Williams, "Sapientia and the Trinity: Reflections on the De Trinitate" Collectanea Augustiniana. Melanges T.J. van Bavel [ = Augustiniana, 40:1-4 (1990)], 331.
11. R. Williams, "The Paradoxes of Self-Knowledge in theZte Trinitate," in Collectanea Augustiniana. Augustine: Presbyter Factus Sum, ed. J. T. Lienhard et al. (New York & Frankfurt: Peter Lang, 1993), p. 127.
12. S. Mennel, "Augustine's 'I': The 'Knowing Subject' and the Self'," Journal of Early Christian Studies 2 (1994): 291-324 at 324.
13. L. Ayres, "The Discipline of Self-Knowledge in Augustine's De Trinitate Book X," in The Passionate Intellect: Essays on the Transformations of the Classical Traditions, Presented to Professor I. G. Kidd, ed. L. Ayres, Rutgers University Studies in Classical Humanities VII (New Brunswick, N.J.: Transaction Publishers, 1995), p. 261.
14. Williams, "Sapientia and the Trinity," p. 317.
15. Williams, "The Paradoxes," p. 121.
16. J. -L. Marion, Questions cartesiennes, II, Surl'ego etsurDieu, Philosophic d'aujourd'hui (Paris: Presses Universitaires de France, 1997), p. 41;
17. Mennel, "Augustine's 'I'," p. 309.
18. S. Menn, Descartes and Augustine (Cambridge: Cambridge University Press, 1998);
19. W. J. Hankey, "Stephen Menn's Cartesian Augustine: Metaphysical and Ahistorically Modern," Animus 3 (1998) an electronic journal at http:// www.mun.ca/animus/ 1998vol3/ 1998vol3.htm.
20. B. Stock, Augustine the Reader: Meditation, Self-Knowledge, and the Ethics of Interpretation (Cambridge, Mass.: The Belknap Press of Harvard University Press, 1996), pp. 261 ff.;
21. "Intelligo me esse': Eriugena's 'cogito'," Jean Scot trigene etVhistoire de la philosophic, ed. R. Roques (Paris: C.N.R.S., 1977), pp. 327-335 at 333-4;
22. idem, La Connaissance de soi au Moyen Age, Lecon inaugurate faite de Vendredi 9 1998, Chaire internationale, College de France (Paris: College de France, 1998), pp. 14-15.
23. E. Booth, Saint Augustine and the Western Tradition of Self-Knowing, The Saint Augustine Lecture 1986 (Villanova: Augustinian Institute, Villanova University, 1989).
24. Stock, Augustine the Reader, p. 261;
25. idem, "'Intelligo me esse'," p. 334 considers likenesses and differences.
26. See also G. O'Daly, Augustine s Philosophy of Mind (London: Duckworth, 1987), p. 171 with references to recent literature.
27. For references see Hankey, "Self-knowledge and God as Other in Augustine," pp. 105-111.
28. see R. D. Crouse, "St. Augustine's De Trirtitate: Philosophical Method," Studia Patristica, XVI, pt. II, ed. E.A. Livingstone, Text und Untersuchungen 129 (Berlin: Akademie-Verlag, 1985), pp. 506-510.
29. Menn, Descartes, p. 393.
30. Cf. G. Shaw, Theurgy and the Soul: the Neoplatonism of Iamblichus (University Park, Pa.: Pennsylvania University Press, 1996), pp. 4-17.
31. See my "Self-knowledge and God as Other in Augustine."
32. See Hankey, "Theoria versus Poesis," pp. 387-97;
33. idem, "The Postmodern Retrieval of Neoplatonism," pp. 9-33.
34. C. Pickstock, After Writing: On the Liturgical Consummation of Philosophy, Challenges in Contemporary Theology (Oxford: Blackwell, 1997), p. 43.
35. J. Milbank, "Intensities," Modern Theology 15:4 (October 1999): 485. "Intensities" is, in part, a response to my "Theoria versus Poiesis" in the same issue.
36. Milbank, "Intensities," note 142, p. 497.
37. W. J. Hankey, "Denys and Aquinas: Antimodern Cold and Postmodern Hot," Christian Origins: Theology, Rhetoric and Community, ed. Lewis Ayres and Gareth Jones, Studies in Christian Origins (London and New York: Routledge, 1998), pp. 139-184 at 145-161.
38. Augustinus, De trinitate, (ed. W. J. Mountain et F. Glorie, Corpus Christianorum, Series Latina 50, Turnhout 1968), lib. II, cap. XVI 27, cap. II, cap. XVII 28; lib. Ill, cap. II 8; lib. Ill, cap. X 21; lib. IV, cap. I; lib. XI, cap. I; lib. XII, cap. XV 24; XIV passim; lib. XV, cap. XV 25.
39. W. J. Hankey on "Ratio, Reason, Rationalism," and "Mind," and by T. Breyfogle on "Intellect and by R. D. Crouse on "Knowledge" in Saint Augustine through the Ages: an Encyclopedia, ed. Allan Fitzgerald (Grand Rapids, Mich.: Eerdmans, 1999), pp. 696-702, 563-67, 452-54, and 486-488, respectively.
40. Breyfogle, "Intellectus" p. 453.
41. Sextus Empiricus, Outlines of Pyrrhonism, Bk. I, cap. XII-XIII;
42. cf. J. Allen, "The Skepticism of Sextus Empiricus," Aufstieg und Niedergang der Romischen Welt Tl. II: Principat, Bd. 36: Philosophic, Wissenschaften, Technik, 4. Tielband: Philosophic (Berlin/New York: De Gruyter, 1987), pp. 2597-2599.
43. Dominic J. O'Meara, Plotinus: An Introduction to the Enneads (Oxford: Clarendon Press, 1993), p. 39
44. quoting Ennead V.5.2, 18-20.
45. Ennead V.5.4, 7-8.
46. O'Meara, Plotinus, p. 40.
47. See L. Gerson, "Introspection, Self-reflexivity, and the Essence of Thinking according to Plotinus," in The Perennial Tradition ofNeoplatonism, ed. J. J. Cleary (Leuven: Leuven University Press, 1997), pp. 153-173 at 164-165;
48. Jean-Yves Blandin, "Penser, c'est regarder en direction du Premier," Ittudes surPlotin, 6d. M. Fattal (Paris/ Montreal: L'Harmattan, 2000), pp. 129-148;
49. Paul Kalligas, "Living Body, Soul, and Virtue in the Philosophy of Plotinus," Dionysius 18 (2000): 25-38.
50. Ennead V.3.5, 43-45 as quoted by O'Meara at p. 41.
51. Ennead VI.9.9, 58.
52. See my argument at "Self-knowledge and God," pp. 113-114.
53. EnneadVl.S. 16; VI.9.6; V. 1.6.
54. J. Trouillard, "Plurality spirituelle et unite normative selon Blondel," Archives de philosophie 24 (1961): 22-28 at 24 contrasts this Plotinian position with that of Augustine.
55. cf. F. M. Schroeder, "Synousia, Synaisthaesis and Synesis: Presence and Dependence in the Plotinian Philosophy of Consciousness.
56. K. Corrigan, "Amelius, Plotinus and Porphyry on Being, Intellect and the One. A Reappraisal," Aufstieg und Niedergang der Romischen WeltlX. II: Principat, Bd. 36: Philosophie, Wissenschaften, Technik, 1. Tielband: Philosophie (Berlin/New York: De Gruyter, 1987), pp. 677-699, especially n. 40
57. Tl. II: Principat, Bd. 36: Philosophie, Wissenschaften, Technik, 2. Tielband: Philosophie (Berlin/ New York: De Gruyter, 1987), pp. 989-991, respectively.
58. Plotinus, Ennead V.1.3; VI.8.12, 1-12; VI.9.1, p. 304, 42 p. 306, 43; VI.9.3, 20-22.
59. See I. Perczel, "L''intellect amoureux' et l"un qui est.' Une doctrine mal connue de Plotin," Revue de Philosophic Ancienne 15 (1997): 223-264.
60. Plotinus, Ennead VI.9.4;
61. A. H. Armstrong, "The Escape of the One," reprinted in idem, Plotinian and Christian Studies (London: Variorum, 1979).
62. Compare Plotin Traite 9 [VI, 9], Introduction, traduction, commentaire et notes par P. Hadot (Paris: Cerf, 1994), pp. 40-54.
63. Plotinus, Ennead VI.7.35 (Loeb 7), p. 196, 20-23, in the second kind of seeing, the intellect in love "mingles his seeing with what he contemplates."
64. Ennead VI.8.6-7; VI.8.9; VI.8.12-13; VI.8.16-24.
65. Ennead VI.9.1, 43-44;
66. Ennead VI.9.11, 39 and 51.
67. K. Corrigan, "L'auto-réflexivité et l'exprience humaine dans I'Enneade V, 3 [49], et autres traites: de Plotin a Thomas d'Aquin," Etudes sur Plotin, ed. M. Fattal (Paris/ Montreal: L'Harmattan, 2000), pp. 149-172.
68. Ennead V3.1
69. Corrigan, "L'auto-réflexivite," pp. 149-150.
70. Ennead V.3.3 & 4
71. Corrigan, "L'auto-rSflexivite," pp. 150-151.
72. Corrigan, "L'auto-reflexivite," p. 155.
73. See, for example, Ennead V. 1.10 & 11.
74. S. Rappe, "Self-knowledge and subjectivity in the Enneads" in The Cambridge Companion to Plotinus, ed. L. Gerson (Cambridge: Cambridge University Press, 1997), pp. 250-274
75. idem, Reading Neoplatonism: Non-discursive Thinking in the Texts ofPlotinus, Proclus, andDamascius (Cambridge: Cambridge University Press: 2000), p. 28ff.
76. Iamblichus, In Platonis Dialogos Commentarium Fragmenta, trans. J. Dillon (Leiden: Brill, 1973), (Frag. 87), 201.
77. On the Stoics, see Shaw, Theurgy and the Soul, p. 73.
78. E. R. Dodds, ed., Proclus, The Elements of Theology, 2nd ed. (Oxford: Clarendon Press, 1963), p. xx;
79. G. Shaw, "The Geometry of Grace. A Pythagorean Approach to Theurgy," in The Divine Iamblichus: Philosopher and Man of Gods, ed. H. J. Blumental and E. G. Clark (London: Duckworth, 1993), p. 116
80. Theurgy and the Soul, pp. 64fF.
81. Shaw, "The Geometry of Grace," p. 118.
82. Iamblichus, DeMystehis 1.11, 41.4-11; V. 15, 219-220
83. Jamblique, Les mysteres d'kgypte, ed. Edouard des Places, (Paris: Les Belles Lettres, 1966), pp. 62, 169-71;
84. idem, "The Geometry of Grace," p. 116.
85. Paul Rorem, Pseudo-Dionysius: A Commentary on the Texts and an Introduction to their Influence (Oxford and New York: Oxford University Press, 1993), pp. 92-94.
86. Aquinas, In Quatuor Libros Sententiarum, vol. 1 (of 8), S. Thomae Aquinatis Opera Omnia, ed. R. Busa, (Stuttgart/Bad Cannstatt: Frommann-Holzboog, 1980), lib. 2, dist. 14, quest. 1, art. 2, p. 164.
87. E. Booth, Aristotelian Aporetic Ontology in Islamic and Christian Thinkers, Cambridge Studies in medieval life and thought III, 20 (Cambridge: Cambridge University Press, 1983).
88. F. O'Rourke, Pseudo-Dionysius and the Metaphysics of Aquinas, Studien und Texte zur Geistesgeschichte des Mittelalters 32 (Leiden: Brill, 1992), pp. 83-105.
89. See W. J. Hankey, "Dionysian Hierarchy in St. Thomas Aquinas: Tradition and Transformation," Denys I'Areopagite et sa posterite en Orient et en Occident, Actes du Colloque International Paris, 21-24 septembre 1994, ed. Ysabel de Andia, Collection des Etudes Augustiniennes, Serie Antiquite 151 (Paris, 1997), pp. 422 ff.
90. See W. J. Hankey, "Aquinas and the Platonists," in The Platonic Tradition in the Middle Ages and the Early Modern Period-A Lexicographic Approach, ed. Maarten J.F.M. Hoenen and Stephen Gersh (Berlin: Walter de Gruyter, in press).
91. Corrigan, "L'auto-réflexivité' p. 157.
92. See Corrigan, "L'auto-ŕflexivité' pp. 157-159
93. W. J. Hankey, God in Himself, Aquinas' Doctrine of God as Expounded in the Summa Theologiae, Oxford Theological Monographs (Oxford: Oxford University Press, 1987), pp. 96ff.
94. Aquinas, Super Librum De Causis Expositio, ed. H.-D. Saffrey, Textus Philosophici Friburgenses 4/5 (Fribourg: Soci6t6 Philosophique, Louvain: Editions E. Nauwelaerts, 1954), p. 88.
95. Janowski, Twfejt Augustino-Cartesien, pp. 126-128, 136-142.
96. Dodds, Elements of Theology, pp. xxi-xxii.
97. G. Shaw, "Theurgy as Demiurgy: Iamblichus' Solution to the Problem of Embodiment" Dionysius 12 (1988): 39-40.
98. W. J. Hankey, "Aquinas, Pseudo-Denys, Proclus and Isaiah VI.6," Archives d'histoire docthnale et litter aire du Moyen Age 64 (1997): 59-93;
99. idem, "Denys and Aquinas: Antimodern Cold," pp. 164-65;
100. idem, "Augustinian Immediacy and Dionysian Mediation in John Colet, Edmund Spenser, Richard Hooker and the Cardinal Berulle," Augustinus in der Neuzeit. Von Petrarca zum 18. Jahrhundert, ed. Dominique de Courcelles (Editions Brepols-Turnhout, 1998), pp. 125-165.
101. Hankey, God in Himself, pp. 32-33;
102. Patrick Quinn, Aquinas, Platonism and the Knowledge of Gorf(Aldershot: Avebury, 1996), pp. 52-65.
103. See W. J. Hankey, "Secundum rei vim vel secundum cognoscentium facultatem: Knower and known in the Consolation of Philosophy of Boethius and the Proslogion of Anselm," in Medieval Philosophy and the Classical Tradition in Islam, Judaism and Christianity, ed. John Inglis (Richmond [England]: Curzon Press, 2001 [in press]).
104. See Hankey, "The Postmodern Retrieval of Neoplatonism," pp. 62-67.
105. See Hankey, "Secundum rei vim vel secundum cognoscentium facultatem" 95.1 have written something about it in "Augustinian Immediacy and Dionysian Mediation."
106. See W. J. Hankey, "Neoplatonism and Contemporary Constructions and Deconstructions of Modern Subjectivity," a response to J. A. DoulFs "Neoplatonism and the Origins of the older Modern Philosophy" for a festschrift for James Alexander Doull, Situating Contemporary Freedom: A Doull Reader to be published by the University of Toronto Press, edited D. Peddle and N. Robertson, University of Toronto Press, in press.
107. See K. Keirans, "Beyond Deconstruction," Animus 2 (1997), an electronic journal at http:// www.mun.ca/animus.