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St Augustine concept of freedom and love
Journals on Augustine's idea of happiness
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Augustine was a saint and philosopher. Some of Augustine’s thought can be related to the practice of humanistic psychology. My professional focus is the psychotherapy category called Humanistic-Experiential. Humanistic-Experiential therapies are, “psychotherapies emphasizing personal growth and self-direction” (Butcher, et al, 2006). The humanistic approach places primary importance upon human interests, values, and most importantly the belief in human potentials (Schultz & Schultz, 2009, pp297). Augustine’s idea of knowledge and understanding confront human problems of thinking and behavior. Humanistic psychology is able to help address the complexity of happiness and love according to Augustine.
Humanistic theories are growth oriented, optimistic, and positively subjective. A component of humanistic psychology is phenomenology which can be defined by stating a person’s only reality is what the person subjectively experiences (Schultz & Schultz, 2009, p.329). In Augustine’s view, all knowledge is aimed at helping people understand God (Stumpf, pp57). Therefore, religion has priority. However, it is the ability of human reason to be certain about specific things. Knowledge derived from senses is the lowest level of knowing because the senses give the least amount of certainty. Senses can be reliable, but have limitations because sensed objects are mutable (Stumpf, pp61).
Augustine paid much attention to the physical world, but believed it cannot provide true knowledge (Stumpf, pp64). A person must understand this world in order to relate ourselves appropriately to it (Stumpf, pp64). Humans are the union of body and soul, and Augustine believed we encounter two types of objects: bodily sensed objects and objects of the mind (Stu...
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...ion. A person needs a desire to know God and then the faith seeking understanding is the act of loving God seeking a deeper knowledge of God. Augustine and Humanistic-Experience psychotherapies both believe a person needs to be in tune with the material world, but focus thought to spirituality. This combination allows for happiness and understanding.
Works Cited
Baird, Forrest and Walter Kaufman, From Plato to Derrida, Fifth Edition (Upper Saddle River,NJ : Prentice Hill, 2008).
Butcher, J. N., Mineka, S. and Hooley, J. M. (2010). Abnormal Psychology. (14th ed.). Boston, etc.: Pearson Education, Inc.
Schultz, D. P. & Schultz, S. E. (2009). Theories of Personality (9th ed.). Belmont, CA: Wadsworth.
Stumpf, Samuel Enoch, Socrates to Sartre and Beyond (Selections chosen for Core 300), Seventh Edition (San Francisco: McGraw Hill Primis Editions, 2010).
Rationalists would claim that knowledge comes from reason or ideas, while empiricists would answer that knowledge is derived from the senses or impressions. The difference between these two philosophical schools of thought, with respect to the distinction between ideas and impressions, can be examined in order to determine how these schools determine the source of knowledge. The distinguishing factor that determines the perspective on the foundation of knowledge is the concept of the divine.
Updike, John. "A & P" Bedford Introduction to Literature. Ed. Michael Meyer. 6th Edition. Boston: Bedford/St. Martin's, 2002.
West, Grace S., Thomas West. Texts on Socrates: Plato and Aristophanes. Ithaca: Cornell University Press, 1998.
"Plato." The Norton Anthology of World Masterpieces, Volume I. 6th ed. NY: W.W. Norton and Co., 1992. 726-746.
Augustine’s interpretation of the human memory serves as an answer to the mystery that surrounds the concept and provides his readers somewhat of a “peace of mind” after reading his analyses in Book 10. Confessions is a powerful piece of philosophical literature that has helped shape modern Christianity as we read and practice.
Augustine’s Confessions is a biographic of the life of St. Augustine. The biopic chronicles the life of Augustine as he tries to navigate his way through life and find his path as it relates to the Christian faith. Augustine discusses many of his struggles and issues while on the path to find himself and his place in God. One of the main issues he covers in his biopic are the struggles had with reconciling the existence of evil with the goodness of God. He struggled with this issue in particular due to his participation in the belief of Manicheanism. Manicheanism is a heretical version of Christianity, that was first introduced by the self-proclaimed prophet Mani. Augustine claims he fell victim to this belief system when he was at a vulnerable point in his journey and was seeking answers for certain question he has pertaining to faith. He fell into Manicheanism when he tried to look at the scriptures himself and interrupt them but to a rhetoric like himself the scriptures made no sense at the time, so he turned from them and to the well-worded faith of Manicheanism. Augustine considers that decision one of the biggest mistakes of his life, attributing his great difficulties in reconciling the existence of evil with God’s goodness to his belief in Manicheanism. In this paper I aim to explore the reason behind why Augustine felt his belief in Manicheanism was such a grave mistake. I also hope to explain how he tried to reconcile his issues concerning evil and God’s goodness, and if he was successful in this attempt. In order to do this we must first look deeper at Manicheanism to examine what the core values and beliefs of the faith are, so that we can understand why Augustine had such a hard time dealing with the issue of evil and...
Stumpf, S.E and Fieser, J. Philosophy: History and Readings, New York: Mc Graw Hill, 2008.
John Locke's, An Essay Concerning Human Understanding (1690), was first criticized by the philosopher and theologian, John Norris of Bemerton, in his "Cursory Reflections upon a Book Call'd, An Essay Concerning Human Understanding," and appended to his Christian Blessedness or Discourses upon the Beatitudes (1690). Norris's criticisms of Locke prompted three replies, which were only posthumously published. Locke has been viewed, historically, as the winner of this debate; however, new evidence has emerged which suggests that Norris's argument against the foundation of knowledge in sense-perception that the Essay advocated was a valid and worthy critique, which Locke did, in fact, take rather seriously. Charlotte Johnston's "Locke's Examination of Malebranche and John Norris" (1958), has been widely accepted as conclusively showing that Locke's replies were not philosophical, but rather personal in origin; her essay, however, overlooks critical facts that undermine her subjective analysis of Locke's stance in relation to Norris's criticisms of the Essay. This paper provides those facts, revealing the philosophical—not personal—impetus for Locke's replies.
Augustine was a part of a religious group known as the Manichees, and spent years trying to understand and connect to God within this religion but couldn’t fully connect with God through the false teachings. After Augustine denounces his Manichees faith Augustine starts to learn how to incorporate his philosophical knowledge with his new found faith of Catholicism. During this time Augustine finally begins to build his connection with God. “Such questions revolved in my unhappy breast, weighed down by nagging anxieties about the fear of dying before I had found the truth. But there was a firm place in my heart for the faith, within the Catholic
“Suddenly every vain hope became worthless to me, and with an incredible warmth of heart I yearned for an immortality of wisdom and began now to arise that I might return to thee” (Confessions, IV). He continued reading other works and Christian scriptures and began to wonder where evil came from. During this time of answer seeking, Augustine wanted to achieve personal victory over evil and sin in his life, so he explored the Manichean religion. “According to Manicheanism, there is a cosmic principle of darkness as well as a principle of light. What we experience in our lives is the warfare between the Kingdom of Light and the Kingdom of Darkness” (Matthews pg. 9). The Manichean belief was attractive to Augustine because of its clear, materialistic viewpoint and explanation of evil. However, “After nine years spent in the school of Manicheanism he owned that his mind had become so clogged by material images that he habitually thought of mind and God in terms of matter” (Darcy pg. 156). Although he was very involved in the Manichean teachings and faith, his faith was shaken during a time of deep depression following the the death of a close friend and son. Towards the end of his apprenticeship a famous Manichean Bishop, Faustus, visited the city. Augustine was eager to ask Bishop Faustus questions about the Manichean faith that had been eating at him for quite some time. But to
Why does St. Augustine seek God? Through his Confessions we come to understand that he struggled a great deal with confusion about his faith, before finally and wholeheartedly accepting God into his life. But we never get a complete or explicit sense of what led Augustine to search for God in the first place. Did he feel a void in his life? Was he experiencing particular problems in other relationships that he thought a relationship with God would solve for him? Or perhaps he sought a sense of security from religion? A closer analysis of the text of St. Augustine’s Confessions will provide some insight into these fundamental questions.
Mays, Kelly J. The Norton Introduction to Literature. New York: W.W Norton &, 2012. Print.
ABSTRACT: Clarity concerning what kind of knowledge a religious person possesses is of the utmost importance. For one thing, J. Whittaker remarks that believers must have some knowledge that enables them to make the distinction between literal and non-literal descriptions of God. (1) In the believer's perception 'God is a rock', but not really a rock. God however really is love. Whittaker suggests that making this distinction requires knowledge that cannot be metaphysical or experiential, but a more basic form which he terms 'practical' knowledge. Without going into his discussion of the metaphysical and experiential view, I would like to elaborate on this notion of knowledge in three steps. Firstly, I want to consider a short passage in Kant's Critique of Pure Reason (A 132-3 / B 171-2) on judgment. This passage points out that we necessarily know more than we can say or state. Secondly, Michael Polanyi's account of tacit knowledge will be introduced to see what 'religious tacit knowledge' could mean to be. Thirdly, analysis of a text from Meister Eckhart's Reden der Unterweisung will aim to show the relevance of this notion of practical (or tacit) knowledge in religious contexts.
Two philosophers of varying medieval periods, Augustine and Avicenna, similarly suggest that human understanding is necessary to facilitate self-awareness and self-understanding. In this paper, I will first discuss Augustine’s, then Avicenna particular views of self-knowledge, and how both philosophers attribute understanding to their claims about self-awareness.
Taylor, Alfred Edward. Plato: The Man and His Work. Cleveland: The World Publishing Company, 1956.