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Augustine's Invention of the Inner Self: The Legacy of a Christian Platonist

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To critique Augustine, is to critique Christion theology. All Christians pay homage to the feet of Augustine, and, ironically, all Christians seem to think that Augustine somehow agrees with them. This is true of both Protestants and Catholics. This is seen in a lot of popular writing, and sometimes even in scholarly writing. Because St. Augustine is neither Protestant nor Catholic (Catholic in the sense that we now understand it today) understanding him on his own terms has radical implications for all Christians. When I was reading this book I would ask myself, what is this guy driving at? What is the point to demonstrate that Augustine invented the inner self? Who cares if Augustine was a Christian Platonist? Well... everybody should! Because Augustine is considered one of the most influential writers since the apostle Paul! Dr. Cary draws some startling criticisms that are often considered 'biblical doctrine.' (E.g. the doctrine of the division of the soul and body, or that heaven is this aerial and surreal place.) No, Dr. Cary says, Christianity is a faith of heart and flesh. Christ came in human flesh to restore creation. My only disappointment with this book is that the conclusion is all too slender. I hope this is not the only book that Dr. Cary writes on this subject. I hope he is working on more.
Dr. Philip Cary is a brilliant scholar, and (I think) an incredible lecturer.
I first heard him in a series of lectures that he did to the Teaching Company, ... This book is accessible to both the scholar and the inquiring student. Dr. Philip Cary masterly uses common words and clearly defines unfamiliar words.
As someone who is always on the lookout for well-written book's and scholarly books to cite in later Ph.D. work this book meets both of those requirements. It is a bit pricey, but it is worth it. I bit Oxford Press now offers a more affordable paperback edition.

Fortunately, The Teaching Company led me to Phillip Cary and Augustine's Invention of the Inner Self: The Legacy of a Christian Platonist.

His book brings two thoughts to mind. First, when I entered Western Washington University as a mixed-up student who had been disenchanted with "organized religion," an anthropology professor said, "Dick, you must find yourself." Secondly, I've always loved my Catechism's definition of a sacrament as "an outward and visible sign of an inward and spiritual grace," but now Cary challenges me to look beyond the beauty of those words in order to gain insight into their Augustinian-Platonic meaning. His book unites both thoughts and sets me on a demythologizing journey.

This is a book I'll need not merely to read like The Reader's Digest. I'll have to live with it. That will require much study. At little over 200 pages, it's not long, and one quarter consists of notes and bibliography. But what his book lacks in length it delivers in depth. Happily, Cary is incurably interesting. And that's the problem. I have a hard time trying to put it down. He keeps digging dilemmas--or maybe I should call them paradoxes--that arrest my attention. Moreover, it's not the end of the story. Just this year, he published Inner Grace: Augustine in the Traditions of Plato and Paul, and Outward Signs: The Powerlessness of External Things in Augustine's Thought. The titles are witty references to my Catechism's definition of a sacrament. I'll need to read and mark all three books if I wish inwardly to digest all Cary has to tell me about Augustine's thought.

Moving from the Catechism to cataracts, the book's nine-point font bugs me, and I need my most powerful magnifiers to regain the joy of reading. Oxford University Press doesn't seem to realize America is aging. Nor does the corny cover reflect Cary's colorful style that, fortunately, is better reflected in the covers of Outward Signs and Inner Grace.

Prof. Cary's book on Augustine resonates with me as few books have. Every page is so fruitful. What is the soul? One might say: what are the limits and opportunities posed by "introspection" or "self reflection" or "self consciousness." The remarkable development from Plato through Aristotle through Plotinus to Augustine is captured in a unique, sensitive, and joyful way.
I'm a layman who formally studied a lot of philosophy in my twenties (forty years ago). I think back on my own painful quest for meaning earlier in life before I became a born again Christian (under reformed baptist doctrine). I was studying under a program of philosophy completely controlled by the logical potivists and the analytic philosophers of the 20th century. I was cut off from the history of philosophy with its great riches. In this book, I see the love for philosophy that I never was able to bring to fruition in my own studies. It is a joy to see that someone has succeeded where I failed.
The problem of the inner and the outer has dogged me all my life. I had a fixed mindset that the "Truth" lay with the inner -- the inner was more "spiritual." In this book, I better see the weaknesses of the "inner" yet, at the same time, the reasons for its great appeal to deeply reflective persons. The power of inwardness still has some hold on me. There is a mystical element of "union with Christ" in my philosophizing about my life and theology. Yet, by grace, I have been freed from the domination of the inward. To see the whole matter laid out in vibrant prose is a thrill.
Thank you Prof. Cary. Perhaps you never would have guessed that you were performing a great personal as well as a professional service in writing this book?

In his 'Augustine's Invention of the Inner Self' professor Phillip Cary shows the reader in a brilliant way how to reveal one of the most complex issues in Western culture to the average reader. As if it was his main goal to offer a didactic achievement the book is readable as a detective novel. Origin and conceptual development of the inner self are convincingly demonstrated.

Nevertheless I have one question about the book. That is: why doesn't Cary give us a more thorough explanation about Augustine's rejection of literature in education (see p. 97 and footnote 9 on that page)? According to my view finding one's self, being one of the purposes of education, depends for a great deal on exploring one's culture's history and literature. By searching the one and only Truth in the self being Christ, and at the same time repudiating culture's traditional vehicles for that search, as is vehemently recommended in Conf. 1.16, education as Augustine saw it might have been severely hindered.

Since Augustine's time the humanities have suffered from enduring attacks by Christian critics. The search for the inner self, as we find it again in Pascal (see 'Pascal et Saint Augustin' by Philipe Sellier, Paris 1970; another reference I missed in Cary's book is 'La découverte de Soi' by Georges Gusdorf, Paris 1948), might be victimized by those attacks up till today's educational practice. On many schools and colleges in Holland and in many other Western countries, humanities are a bit of a non-item.

How is Dr. Cary's opinion about the possibility of the actual consequences of Augustine's thought on these matters?

Dr. Guido Everts, Historical educationist
Amstelveen
The Netherlands
E-mail: geverts@hetnet.nl

First let me say that Cary's book fills a much needed void in scholarship. There is far too little literature explaining and describing the influence of Plato and the Neo-Platonists on the thought of St. Augustine. This is an important topic because of the great influence St. Augustine exerted on the church and Western thought.

Having said this, it seems that Cary spent way too much space attempting to describe the influence of Plato and Plotinus on St. Augustine thought. The central thesis is simple enough --- St. Augustine picked and chose from Plato's theory of reincarnation, transmigration, immortality of the soul, the soul's Fall or embodiment, the doctrine of recollection, intelligibility and the Forms, and expanded on a two passages from Plotinus' Enneads, regarding the necessity to look inward and thenturn the mind above to the Fatherland, whence we all arrived. St. Augustine then discarded those aspects of Plato which were inconsistent with Christian doctine, namely, reincarnation, transmigration, and the immortality of the soul, incorporated the myth of the Fall of the Soul in a Christian context, and Chritianized Plotinus' inward turn. Thus was created the modern concept of inner space or Self.

While this may be an oversimplification, it is not far off. Cary frequently repeats himself, does not seems to identify other passages from Plotinus which would support St. Augustine's incorportion (maybe there are no others), nor explain other areas in which the Platonists influenced St. Augustine. This no doubt was left to his other book.

Further, Cary tends to be verbose in his explication and comparisons of the doctrines. No doubt, this verbosity is due to his clear enthusiasm for the subject matter and due I suspect to hs mastery of the subject. It is clear he has thought long and hard on the subject. His sentence structure, however fails to convey that enthusiasm to the reader. Finally, I purchased a used hardback edition. The font of the text was extemely small, which would convert the existing 146 pages to an easy 200 pages or more in a better book.

Granted, Cary was only dealing with a specific, discrete area of discussion. Still, it seems that his exposition could have been handled in a monograph or article.

However, there appears to be a dearth of accessable literature on the subject and this is better than nothing.

I'm a honors philosophy student at Eastern college, and Dr. Cary is my professor. I haven't read all of this book, but have flipped through it enough to know its worth. Dr. Cary's knowledge of Augustine is at once both vast and concentrated, and his writing is highly academic but very clear and easy to follow. I would recommend this work to any one interested in Augustine, the inner self, or historical and modern Christian thought.