Saint Augustine of Hippo, Father of Social Sciences
The foundations of the new mimetic anthropology.
The foundations of the new mimetic anthropology.
By
Madelenat Nicolas Di Florio,
From the Society of Literary History of France.
Madelenat Nicolas Di Florio,
From the Society of Literary History of France.
A Professor Naudet, remembering our conversation about the relativity of value.
A C., with the best thoughts of the author.
A C., with the best thoughts of the author.
De Saint Augustine of Hippo (354-430), the bad critics and historians lax retain only the De Doctrina Christiana , better known by the French translation of "City of God". This is a great advantage for them to immediately classify this great philosopher in a small box of religiosity, as we know that our time and intellectual habits condemn the field of belief in general, lame adaptation of the principle of secularism .
Augustine, however, is not a bigot or a classical theologian. In rereading his works carefully keys City of God and the Confessions , it is impossible to ignore the tremendous advances, innovations of the author in the fields we'll call later social sciences. In these disciplines us moderns, researchers and academics of all stripes, will give two major types of missions based on our ideological affiliations. The first, which I share, is to understand the human individual, training, and its relationship to human society. The second, which I condemn as it is tainted by the inability anthropological dear to the socialist-Marxist, is to use the state as a way to change the individual, of debasing its foundation in a formless mass and manipulated.
But Augustine says that the society of men? Lot. Above all, He justified the state as a means, not an end in itself. ( Confessions, Book III, Chapter 8). Ie it says the moral of individuals to their own free will and not a father-State Almighty. Yet we are still far from the first stirrings of liberals. And Augustine added that the human individual must make mistakes, he must be mistaken, or even commit crimes in order to recover and turn his mind towards a virtuous life. In essence, the social sciences found there an assertive brand of individual responsibility and the ability of individuals to decide their own future. To be even more clear and direct, the philosopher condemns the excesses of future alienation of individual dignity by the approaches of mass, socialist-Marxist thinking that we need to centuries of subjection to moral barbarism, a state that almighty prevents the development of individual wills and individual capacity. But also, by eliminating the stroke of a pen the stupidity that will be proposed later by Rousseau in The Social Contract, which will govern the thinking for centuries, still polluting the political class, the thinker observes, humanistic, that Man made the state, it is the basic unit, but the ultimate reason. The machine state is not superior to whom he should obey, but a structure that guarantees everyone's right to difference and ensuring relative peace between people. And
present, too, the basic mechanisms ensuring the construction of the individual and society. Because for Augustine of Hippo, theorized idea and expanded by Academician René Girard, founder of the theory of mimetic rivalry, the basic mechanism for the training of the individual is mimicry ( Confessions, Book I, Chapter 8), ie reproduction by imitating each other. Place this phenomenon from any structure, it is discharged into nothingness two major approaches of social sciences of the twentieth century, the Freudian approach (everything is about sexuality) and socialist / Marxist approach (everything depends on the struggle of classes). But you'll care, applied readers, wondering what the dominant thought in the field of training of human and society, between St. Augustine and the twentieth century. The answer is quite interesting, although surprising. Few things in fact, if not a great fight schools and sects, like philosophy were in ancient Greece. Lights (XIIX century) brought however, a semblance of order and reason in trying to impose unity of science. This same unit can be defined by the need to acquire them by gathering notions that were scattered in our minds as ( Confessions, Book X, Chapter 11). This concept, however, was already the subject of a chapter in the Confessions by St. Augustine.
But this healthy philosophy, we also have a tremendously important concept in the field discussed here is private property ( Confessions, Book 6, Chapter 14). For who speaks own claims of ownership by the individual as an element of society in interaction with others and not as a mere fragment swappable and replaceable. What Augustine reminds us in condemning the excesses of the "put everything together and see what happens" is what will become the bloc confrontation during the Cold War, but especially a question that should guide us in years to come out of crises and slumps where we dived a policy often blind to the expectations of citizens. Namely so that solidarity should be voluntary and not imposed without which it is experienced as a flight by those who would voluntarily but do not want to undergo strain. This is the basis Our French social system, this is also the tax base of state funding and its multiple jurisdictions.
Centuries after his death the works of Augustine of Hippo still shines in the European and global intellectual landscape not so much as a setting but shut himself up like a beacon guiding them towards the liberation of man cons its own follies and his natural violence. Embrace the path laid by Augustine in his renunciation of excessive consumption, seem, to unreasonable costs, the excesses of financial and material means to be an enlightened man of his own humanity and not a creature slave of his own animality. Start doubt is believing implicitly in the existence of truth and knowledge desired (St. Augustine, The City of God ).
Augustine, however, is not a bigot or a classical theologian. In rereading his works carefully keys City of God and the Confessions , it is impossible to ignore the tremendous advances, innovations of the author in the fields we'll call later social sciences. In these disciplines us moderns, researchers and academics of all stripes, will give two major types of missions based on our ideological affiliations. The first, which I share, is to understand the human individual, training, and its relationship to human society. The second, which I condemn as it is tainted by the inability anthropological dear to the socialist-Marxist, is to use the state as a way to change the individual, of debasing its foundation in a formless mass and manipulated.
But Augustine says that the society of men? Lot. Above all, He justified the state as a means, not an end in itself. ( Confessions, Book III, Chapter 8). Ie it says the moral of individuals to their own free will and not a father-State Almighty. Yet we are still far from the first stirrings of liberals. And Augustine added that the human individual must make mistakes, he must be mistaken, or even commit crimes in order to recover and turn his mind towards a virtuous life. In essence, the social sciences found there an assertive brand of individual responsibility and the ability of individuals to decide their own future. To be even more clear and direct, the philosopher condemns the excesses of future alienation of individual dignity by the approaches of mass, socialist-Marxist thinking that we need to centuries of subjection to moral barbarism, a state that almighty prevents the development of individual wills and individual capacity. But also, by eliminating the stroke of a pen the stupidity that will be proposed later by Rousseau in The Social Contract, which will govern the thinking for centuries, still polluting the political class, the thinker observes, humanistic, that Man made the state, it is the basic unit, but the ultimate reason. The machine state is not superior to whom he should obey, but a structure that guarantees everyone's right to difference and ensuring relative peace between people. And
present, too, the basic mechanisms ensuring the construction of the individual and society. Because for Augustine of Hippo, theorized idea and expanded by Academician René Girard, founder of the theory of mimetic rivalry, the basic mechanism for the training of the individual is mimicry ( Confessions, Book I, Chapter 8), ie reproduction by imitating each other. Place this phenomenon from any structure, it is discharged into nothingness two major approaches of social sciences of the twentieth century, the Freudian approach (everything is about sexuality) and socialist / Marxist approach (everything depends on the struggle of classes). But you'll care, applied readers, wondering what the dominant thought in the field of training of human and society, between St. Augustine and the twentieth century. The answer is quite interesting, although surprising. Few things in fact, if not a great fight schools and sects, like philosophy were in ancient Greece. Lights (XIIX century) brought however, a semblance of order and reason in trying to impose unity of science. This same unit can be defined by the need to acquire them by gathering notions that were scattered in our minds as ( Confessions, Book X, Chapter 11). This concept, however, was already the subject of a chapter in the Confessions by St. Augustine.
But this healthy philosophy, we also have a tremendously important concept in the field discussed here is private property ( Confessions, Book 6, Chapter 14). For who speaks own claims of ownership by the individual as an element of society in interaction with others and not as a mere fragment swappable and replaceable. What Augustine reminds us in condemning the excesses of the "put everything together and see what happens" is what will become the bloc confrontation during the Cold War, but especially a question that should guide us in years to come out of crises and slumps where we dived a policy often blind to the expectations of citizens. Namely so that solidarity should be voluntary and not imposed without which it is experienced as a flight by those who would voluntarily but do not want to undergo strain. This is the basis Our French social system, this is also the tax base of state funding and its multiple jurisdictions.
Centuries after his death the works of Augustine of Hippo still shines in the European and global intellectual landscape not so much as a setting but shut himself up like a beacon guiding them towards the liberation of man cons its own follies and his natural violence. Embrace the path laid by Augustine in his renunciation of excessive consumption, seem, to unreasonable costs, the excesses of financial and material means to be an enlightened man of his own humanity and not a creature slave of his own animality. Start doubt is believing implicitly in the existence of truth and knowledge desired (St. Augustine, The City of God ).
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