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Tiresias: The Ancient Mediterranean Religions Source Database



1479
Augustine, On Christian Doctrine, 1.36.41
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Intertexts (texts cited often on the same page as the searched text):

3 results
1. Quintilian, Institutes of Oratory, 1.6.44, 1.7.1, 12.3.6, 12.10.50 (1st cent. CE - 1st cent. CE)

1.6.44.  If it be defined merely as the practice of the majority, we shall have a very dangerous rule affecting not merely style but life as well, a far more serious matter. For where is so much good to be found that what is right should please the majority? The practices of depilation, of dressing the hair in tiers, or of drinking in excess at the baths, although they may have thrust their way into society, cannot claim the support of usage, since there is something to blame in all of them (although we have usage on our side when we bathe or have our hair cut or take our meals together). So too in speech we must not accept as a rule of language words and phrases that have become a vicious habit with a number of persons. 1.7.1.  Having stated the rules which we must follow in speaking, I will now proceed to lay down the rules which must be observed when we write. Such rules are called orthography by the Greeks; let us style it the science of writing correctly. This science does not consist merely in the knowledge of the letters composing each syllable (such a study is beneath the dignity of a teacher of grammar), but, in my opinion, develops all its subtlety in connexion with doubtful points. 12.3.6.  And yet such a general would bear a very close resemblance to the advocate who leaves much of the detail that is necessary for success to the care of others, more especially in view of the fact that this, the most necessary element in the management of a case, is not as difficult as it may perhaps seem to outside observers. For every point of law, which is certain, is based either on written law or accepted custom: if, on the other hand, the point is doubtful, it must be examined in the light of equity. 12.10.50.  and, further, that actual pleading is characterised by a greater energy and by the employment, almost verging on licence, of every artifice designed to please, since the minds of an uneducated audience require to be moved and led. On the other hand, the written speech which is published as a model of style must be polished and filed and brought into conformity with the accepted rules and standards of artistic construction, since it will come into the hands of learned men and its art will be judged by artists.
2. Quintilian, Institutio Oratoria, 1.7.1, 12.3.6 (1st cent. CE - 1st cent. CE)

1.7.1.  Having stated the rules which we must follow in speaking, I will now proceed to lay down the rules which must be observed when we write. Such rules are called orthography by the Greeks; let us style it the science of writing correctly. This science does not consist merely in the knowledge of the letters composing each syllable (such a study is beneath the dignity of a teacher of grammar), but, in my opinion, develops all its subtlety in connexion with doubtful points. 12.3.6.  And yet such a general would bear a very close resemblance to the advocate who leaves much of the detail that is necessary for success to the care of others, more especially in view of the fact that this, the most necessary element in the management of a case, is not as difficult as it may perhaps seem to outside observers. For every point of law, which is certain, is based either on written law or accepted custom: if, on the other hand, the point is doubtful, it must be examined in the light of equity.
3. Augustine, On Christian Doctrine, 1.2, 1.2.2, 1.22.20-1.22.21, 1.26.27, 1.30.33, 1.35.39, 1.36.40, 1.40.44, 2.2.3, 2.3.4, 2.6.7, 2.7.10, 2.9.14, 2.10.15, 2.12.17, 2.37.55, 2.40.60, 3.10.14-3.10.16, 4.1.2, 4.3.4, 4.5.7, 4.7.11, 4.7.21, 4.28.61 (4th cent. CE - 5th cent. CE)

1.2. 2. All instruction is either about things or about signs; but things are learned by means of signs. I now use the word thing in a strict sense, to signify that which is never employed as a sign of anything else: for example, wood, stone, cattle, and other things of that kind. Not, however, the wood which we read Moses cast into the bitter waters to make them sweet, Exodus 15:25 nor the stone which Jacob used as a pillow, Genesis 28:11 nor the ram which Abraham offered up instead of his son; Genesis 22:13 for these, though they are things, are also signs of other things. There are signs of another kind, those which are never employed except as signs: for example, words. No one uses words except as signs of something else; and hence may be understood what I call signs: those things, to wit, which are used to indicate something else. Accordingly, every sign is also a thing; for what is not a thing is nothing at all. Every thing, however, is not also a sign. And so, in regard to this distinction between things and signs, I shall, when I speak of things, speak in such a way that even if some of them may be used as signs also, that will not interfere with the division of the subject according to which I am to discuss things first and signs afterwards. But we must carefully remember that what we have now to consider about things is what they are in themselves, not what other things they are signs of.


Subjects of this text:

subject book bibliographic info
augustine, de doctrina christiana Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 172
augustine, on grammar Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 172
augustine, on love (amor, caritas) and interpretation Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 172
augustine, on signs Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 172
commendation of tyconius Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
convention Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 250
de doctrina christiana (augustine), on love Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 334
external Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
grammar Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 172
history Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
hope Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
keys Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
love, as unifying theme of scripture Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 334
meaning Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
metaphor Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 250
mimesis Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 250
prologue Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
quintilian Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
reality Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 250
regula, rule Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
sacred Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
scripture Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 250
scripture (nature of) Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56
secular Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 250
signs' Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 250
tractare, tractatio Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 172
understanding Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 56