Augustine in the history of thinking
byMieke Mosmuller
22-02-2017
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Here I quote from Rudolf Steiner's 'The riddles of Philosophy':
A foreshadowing of a new element produced by thought life itself emerges in St. Augustine (354 – 430). This element soon vanishes from the surface, however, to continue unnoticeably under the cover of religious conception, becoming distinctly discernible again only in the later Middle Ages. In St. Augustine, the new element appears as if it were a reminiscence of Greek thought life. He looks into the external world and into himself, and comes to the conclusion: May everything else the world reveals contain nothing but uncertainty and deception, one thing cannot be doubted, that is, the certainty of the soul's experience itself. I do not owe this inner experience to a perception that could deceive me; I am in it myself; it is, for I am present when its being is attributed to it.
One can see a new element in these conceptions as against Greek thought life, in spite of the fact that they seem at first like a reminiscence of it. Greek thinking points toward the soul; in St. Augustine, we are directed toward the center of the life of the soul. The Greek thinkers contemplated the soul in its relation to the world; in St. Augustine's approach, something in the soul life confronts this soul life and regards it as a special, self-contained world. One can call the center of the soul life the “ego” of man. To the Greek thinkers, the relation of the soul to the world becomes problematic, to the thinkers of modern times, that of the “ego” to the soul. In St. Augustine, we have only the first indication of this situation. The ensuing philosophical currents are still too much occupied with the task of harmonizing world conception and religion to become distinctly aware of the new element that has not entered into spiritual life. But the tendency to contemplate the riddles of the world in accordance with the demand of this new element lives more or less unconsciously in the souls of the time that now follows.
Augustine in the history of thinking by Mieke Mosmuller
A foreshadowing of a new element produced by thought life itself emerges in St. Augustine (354 – 430). This element soon vanishes from the surface, however, to continue unnoticeably under the cover of religious conception, becoming distinctly discernible again only in the later Middle Ages. In St. Augustine, the new element appears as if it were a reminiscence of Greek thought life. He looks into the external world and into himself, and comes to the conclusion: May everything else the world reveals contain nothing but uncertainty and deception, one thing cannot be doubted, that is, the certainty of the soul's experience itself. I do not owe this inner experience to a perception that could deceive me; I am in it myself; it is, for I am present when its being is attributed to it.
One can see a new element in these conceptions as against Greek thought life, in spite of the fact that they seem at first like a reminiscence of it. Greek thinking points toward the soul; in St. Augustine, we are directed toward the center of the life of the soul. The Greek thinkers contemplated the soul in its relation to the world; in St. Augustine's approach, something in the soul life confronts this soul life and regards it as a special, self-contained world. One can call the center of the soul life the “ego” of man. To the Greek thinkers, the relation of the soul to the world becomes problematic, to the thinkers of modern times, that of the “ego” to the soul. In St. Augustine, we have only the first indication of this situation. The ensuing philosophical currents are still too much occupied with the task of harmonizing world conception and religion to become distinctly aware of the new element that has not entered into spiritual life. But the tendency to contemplate the riddles of the world in accordance with the demand of this new element lives more or less unconsciously in the souls of the time that now follows.
Augustine in the history of thinking by Mieke Mosmuller