In his account of these early times in Milan, Augustine spends most of his time addressing disparate events and discussions that occurred in his circle of friends and family. One feels he is clearing aside details and setting the scene before launching into an account of his final steps toward conversion in Books VII and VIII. A number of issues are raised and briefly discussed, most importantly those of marriage and the good life.
[VI.1-8] In Milan, Augustine was becoming increasingly open to Christian doctrine, and he begins Book VI by crediting Monica (who has followed him to Milan as well) and Ambrose for this. Monica led a quiet and extremely devout life in Milan, serving as a constant reminder to Augustine that he may well have been destined for Catholicism. Ambrose, as Bishop, was extremely busy and Augustine found it hard to find a moment for a private audience with him.
Ambrose's sermons, however, continued to make an impact on Augustine, particularly in their interpretive approach to the Old Testament. As Ambrose described this interpretive method, "the letter kills, the spirit gives life." A big step came when Augustine learned that most Catholics do not take literally the passage in Genesis in which God makes man "in his own image." He began to suspect that other "knotty" passages in scripture may hide deeper meanings as well.
Augustine was also increasingly attracted to the refusal of the church to offer "proof" of its doctrines. Augustine finds this an engaging form of modesty, and the idea that faith, not reason, is the basis for true knowledge helps alleviate his skepticism to some degree.
[VI.9-24] Turning to events in his daily life at Milan, Augustine recounts some of the issues discussed in his circle of friends. The first concerns a beggar they passed on the way to an important speech Augustine was to deliver. Augustine was miserably nervous about his upcoming performance, but the wretched, filthy beggar appeared to be immensely happy in his drunken stupor. This disturbed Augustine deeply, and he spoke to his friends about "the many sufferings that accompany our follies."
These friends, whose spiritual condition Augustine felt to be "much the same as mine," are named as Nebridius (with whom Augustine had discussed astrology in Book IV) and Alypius, who will later witness Augustine's conversion and become a very close friend. Alypius is described here as full of integrity in his career at the law courts but possessing a potentially "fatal passion for the circus" and public shows in general. Augustine depicts himself and his two friends as three young spiritual questers after truth, and he seems to have depended on their company and moral support.
Having nearly convinced himself that Catholicism is the only place where he will find the truth, Augustine began to worry deeply about the issue of sexual abstinence. Although the church allowed sex in the context of marriage, it encouraged men to try to live without it if possible. Augustine felt at least that he should get married, in large part because marital status and the money that came with the bride (the dowry) would help advance his career to still higher levels. He debated the topic often with Alypius, who had remained chaste after an early and unpleasant sexual experience.
Though fascinated by Augustine's sexual appetite, Alypius argued against a wife, in large part because he and his two compatriots had been toying seriously with the idea of withdrawing from society to lead a bohemian philosopher's life. Nonetheless, Augustine agreed to marry. The bride-to-be was only twelve, however, so the marriage would not have been for a few years. In the meantime, Augustine is forced to send away his concubine (the mother of his son Adeodatus).
Book VI ends with Augustine in a state of extreme suspension, nearly ready to convert, nearly ready to marry, and still plagued by doubts.
The book was in old English and asked so many questions about god and toward god, which could not be answered. It's meaningless to write Book 1 because he only praised the god rather than the ordinary people who gave him knowledge to write and learn. Without human beings, how could he get over all this obstacles on his way communicating toward god. He is nothing special, and he cannot be too complacent saying that he knows too much about the god.
1 out of 63 people found this helpful
Well, being that his view is theocentric, perhaps Augustine sees the human beings as God's helpers. Meaning that if it weren't for God the human being wouldn't have been present at all. So them being present in his life was more of an effort on God's part than it actually was for those who helped. Yes, it wouldnt hurt to give the helpers some acknowledgement for the roles they played, but to Augustine they were probably smaller parts to a greater plan the God orchestrated. Therefore, God actually would deserve the ultimate praise.
12 out of 13 people found this helpful
This SparkNote is wrong. Plato didn't really believe that "learning is a kind of remembering, in which the soul rediscovers a truth it knew before birth." This is a dialectical approach that Socrates uses on Meno to disprove the famous "Meno's Paradox," in which Meno asks Socrates "How will you look for virtue if you do not know what it is? If you should meet with it, how will you know that this is the thing you did not know?" I can't believe that SparkNotes would let inaccurate information like this be part of the foundation for another text.
1 out of 3 people found this helpful