Customer Reviews

On Free Choice of the Will

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If you were looking for a significant and representative but introductory level medieval Christian philosophy text, you would be hard pressed to find one better than this. When I teach intro to philosophy, I often choose representative texts from the ancient, medieval, early Modern, and roughly contemporary periods. I start with Plato, either the Apology or the Meno or both. Then we read this book. Then Descartes' Meditations. Finally, we read something from Nietzsche, de Beauvoir, or from an early American philosopher (e.g. Thoreau).

This book is an excellent part of the sequence because it introduces free will, and introduces it in a way that is very relevant to Descartes' discussion of will in connection with error. Plato (and the ancients generally) didn't really have a notion of the will: our choices are dictated by our level of understanding. Augustine understood that the Christian notion of sin entails something more radical than mere ignorance -- I must, he thought, be in some real way capable of unmotivated choice if I am to be blamed for my actions.

There are other great bits in this dialogue -- one that it IS a dialogue and so forms a nice segway from Plato's dialogues. Another is its articulation of a proof of existence that prefigures Descartes' cogito and a proof of God that is remarkably similar (though very different in intent) to Descartes' first proof in the meditations.

This is one of Augustine's early writings, from soon after his conversion. It records a conversation between himself and Evodius regarding free will. ... Augustine had very little access to Plato, and at this point in his life, probably nothing not quoted by another source. The dialogue is in fact based upon a real conversation, and not just a literary creation (a result of the philosophical community that Augustine lived in for some time after his conversion). However, Augustine edited it and added material (most of Bk. III) before publishing it.

The main things I thought a reader ought to note when reading this short work are (1) This is still the beginning of work on the will - it was not a major issue in philosophy until Augustine, although bits and pieces may be found, e.g. in Cicero; (2) Augustine's style is quite different from what most people are used to, especially since this is a record of an actual conversation; (3) the problem of evil for Augustine is of a different nature then that promulgated in modern times; (4) the only two people who had a paradigmatically free will were Adam and Eve - everyone else has a less than free will and requires God's grace to will effectively, even when they wish to do good.

It is an interesting work but still represents the early thought of Augustine. Those without a Neoplatonic background will find some of its arguments strange. There is no good introduction to Augustine - in my experience, you have to read a great deal of him in order to understand the typical way he thinks and the concepts he relies upon implicitly. Some Plotinus is probably useful.

Excellent work on the "problem of evil" in religion. For serious intellectual contemplaters only. Whether you ultimately agree or disagree with Augustine's premise, you will certainly appreciate the depth in which he addresses an issue that the world's most prolific religions readily ignore. If God is all good and God is the creator, why is there bad?

Any serious student of Western philosophy,theology or history of ideas must eventually confront this icon of Western thought and Church Father ultra non plus,St.Augustine of Hippo.The man is the West's first--premier--EXISTENTIAL psychologist.His response to "angst"(found in Intro to THE CONFESSIONS)is yet unsurpassed and probably unsurpassable:LORD WE WERE MADE FOR THEE...AND OUR HEARTS ARE FOREVER RESTLESS UNTIL THEY REST IN THEE.

His CITY of GOD vs.The PAGANS is prodigious philosophy of history surpassing both Hegel and Mercea Eliade(History as "slaughter bench";and history as "Terror")because Augustine..."heretic extraordinary" before conversion...understood SALVATION History is chart of Man's True Destiny(with Crucifixion and RESURRECTION of CHRIST as axis and entlechy).Ana Benjamin and L.H.Hackstaff's translation of On Free Choice of the Will(De Libro arbitrio Voluntatis)remains classic "interpretation" of this essential study on the NATURE of Fallen Man;Original Sin and degree of FREE WILL subtending the Human condition.

PLATONIC dialogue format of the treatise is readable but daunting. Augustine...never a modest man...does his best with pseudo-paradox of All Knowing/Loving God and radical EVIL. Augustine's concept of Original Sin bending/denting pristine Free Will is interesting if not totally convincing.(St.Thomas Aquinas will do better with foundational LOGOS interpreted through Aristotle rather than gnostic Plato). Still it is game and important effort that meets "Modern" questions of NURTURE vs. NATURE in the drama of Good vs.Evil better than slews of psychologists from Freud to May;Nietzschean nihilists;or Hideggerian PM anti-Christians.Augustine's sometimes tortured logic(which often devolves simply into God is THE GOOD and Man chose to screw-up in defiance may not satisfy the pseudo's who want man to be "free" but blame God for Evil).In the end, however,it's not Evil that is ultimate "outcome" of Free Will. It's(proven)CAPACITY FOR SACRIFICE and LOVE that's the Answer to homies who want to reduce Mankind to chemical reactions and tropisms.Again:FREE CHOICE is tough read. "The hip" will find St. Augustine's not infrequent forays into Manichaeian heresy-"occult" theology amusing(10 years as initate in this pre-New Age prototype would screw-up even genius like St.A) Nevertheless,St.Augustine of Hippo(read PETER BROWN'S peerless biography)remains one of The MEN in history of defining Western thought(his ideas comprised Logos of entire Medieval epoch).ON FREE CHOICE OF THE WILL is sine qua non Augustinian reading.(4 & 1/2 stars).

Aa far as I have discovered, this is the eighth English translation of this work. It is the most modern and readable. The others are out of print. It is not a fast read. Augustine often backs up five steps to make a point as solid as possible. In such a small book, only a limited number of the ramifications of the issue of free will can be well covered.
Although the main topic of the book is man's Will, which Augustine addresses effectively [another reviewer's comment that only Adam&Eve had full Free will is of paramount relevance to this problem], the real gem in this book is to be found in Book 2: the nature of Truth.
I guess I should not be surprised that no reviewer has commented on it here. None of the eight editors of the eight versions since 1929 of this work makes a significant comment on this most important of topics. Throughout history only a handful of people have commented on the topic: Anselm, Grosseteste, Aquinas, Malebranche, Nash. Please visit my website to see the results of my research on this topic.

In Book Two, spread out over many paragraphs, is Augustine's Definition of the word 'Truth'. It is the earliest and best formulated definition of 'Truth' in all of literature. There are hints in the Hermetic writings and earlier church fathers that show that Augustine possibly had some help in his formulation. But in spite of the fact that he depends upon the erroneous Platonic ideas that numbers and geometric shapes are eternal, his definition is unsurpassed but sadly overlooked.
Buy this book and read only Book 2, and see a masterpiece of philosophy.

Excellent work on the "problem of evil" in religion. For serious intellectual philosophical thinkers only. Whether you ultimately agree or disagree with Augustine's premise, you will certainly appreciate the depth in which he addresses an issue that the world's most prolific religions readily ignore.

God is all, knows all, and created all; and God can and does only create good; so why is there bad/wickedness/evil? To understand this, one must understand choice and will, which Augustine elaborates on. What I took from this is that the use of the will to choose to do something, say something, etc. that hurts another in ANY way is counter to God's divine plan and is therefore evil. Anything, or anyone is good and can be USED for an evil end. So it is not necessarily that the person is evil, but that the result of a choice is evil. That is sin and this is also why people can be forgiven and work towards not sinning, using their will, by the grace of God, to choose to do right.

I received my order on time and in perfect condition. I would definately buy from this seller again.

The book is written as an interview by a young student asking Augustine the questions of life, happiness, numbers, sin, and the will. A bit confusing at times for a dummy like me, but very enlightening nonetheless!

The book is fine, but the pages were bound in such a way that the first time I turn each page, it falls out of the binding. It's still readable and everything... it's just a huge hassle to keep everything together.

I found the style and content interesting from the point of view that it gives the reader a glimpse into the minds of the church thinkers of the time. The arguments are made by someone who knows what they are supposed to believe and the work ignors some seemingly logical conclusions along the way. The primary purpose seems no to be directed at convincing unbelievers but to enforce the church's position. Many obvious, to a well educated populace, quiestions and opposing arguments are not addressed. To get the full impact of the reasoning we must take the work in context. We must imagine that we only knows what the average person knew at the time. Most education of the time was done by the church and the logic is constructed to convince those who believe in the infalability of the church and fear the consequences of opposing church thinkers. Take the time and energy to read this and you will see the logic parralells much of modern religious writings.