La Retorica del silenzio nelle Confessioni di Agostino di Ippona
La retórica clásica habla de tres tareas principales: instruir, deleitar y mover el alma a la acción. En las Confesiones de San Agustín se advierte un uso poco convencional de los instrumentos del "ars" para perseguir un propósito filosófico ulterior:, decir lo inefable. Uso de una palabra...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
[publisher not identified]
2021
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| In: |
Analecta calasanctiana
Year: 2021, Volume: 126, Pages: 475-497 |
| RelBib Classification: | KAB Church history 30-500; early Christianity ZA Social sciences |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a La retórica clásica habla de tres tareas principales: instruir, deleitar y mover el alma a la acción. En las Confesiones de San Agustín se advierte un uso poco convencional de los instrumentos del "ars" para perseguir un propósito filosófico ulterior:, decir lo inefable. Uso de una palabra retórica que pretende ser circular, tautocrónica, oblicua, poética, oracular y paradójica en su elocuencia silenciosa. A través de una lectura filosófica de las fi guras retóricas pretendemos resaltar la circularidad y tautocronía de esta palabra que pretende invocar, alabar y conocer lo incognoscible, pero que no puede ignorar la fe y la inteligencia de aquello en lo que cree., Hay formas retóricas que destacan en la antigüedad: en primer lugar, la oblicuidad, propia de un lenguaje que intenta incesantemente superar sus límites, encontrando una suerte de camino nuevo para "decir con arte; segundo, una fi gura del discurso, según Quintiliano. A través de su insólito silencio, de un dicho que nada dice pero que pretende expresar lo inexpresable y que, en este no decir, dice más que si hubiera dicho mucho. Es La retórica del silencio, que no acepta el no decir lo indecible y, por ello, pretende superar los límites impuestos por un discurso reductivo, que niega la posibilidad de decir lo que se considera inefable por excelencia, el Ser Supremo., Una retórica que es la voz desesperada del alma de Agustín, y que no se rinde, aun viéndose obligado a decir a través de un espejo, de manera confusa (1 Cor 13,12). El artículo es un estudio filosófico de las técnicas retóricas empleadas por el obispo de Hipona, con especial atención a las fi guras de locución, utilizadas como herramienta para superar lo angosto de un lenguaje apofático, de modo que la misión cristiana de proclamación del Verbo Encarnado pueda ser realizada., There were three main tasks of classical rhetoric: to instruct, delight and move the soul to action. In the Confessions it is noted that these are overcome by an unconventional use of the instruments of the ars in which the rhetor Augustine was a master, in order to pursue a further philosophical purpose: to say the ineffable. It is the use of a rhetorical word that is intended to be circular, tautochronous, oblique, poetic, oracular and paradoxical in its silent eloquence. Through a philosophical reading of the rhetorical fi gures we intend to highlight the circularity and tautochrony of this word which claims to invoke, praise and know the unknowable, but which cannot ignore faith and the intelligence of what it believes in., There are two ways in which these rhetorical tools are highlighted: fi rstly, through their obliquity, typical of a language that ceaselessly tries to overcome its limits, fi nding a sort of new path to "say with art", second Quintilian’s defi nition of a fi gure of speech., Subsequently, through his unusual silence, precisely of a saying that says nothing in its claim to express the inexpressible and that, in this not saying, says more than if he had said a lot. It is therefore a rhetoric of silence, which does not accept not to say the unspeakable, pretending to overcome the limits imposed by a reductive discourse, which denies any possibility of saying what is considered ineffable par excellence, the Supreme Being. . A rhetoric that is the desperate voice of Augustine’s soul, and that does not give up, even at the cost of being reduced to saying through a mirror, in a confused way (1 Cor 13:12).Therefore, in this work, a philosophical study of the rhetorical techniques used by the bishop of Hipona develops, with particular attention to the fi gures of locution, used as a tool to overcome the anguish of a strictly apophatic language, so that the Christian mission could be realized of proclamation of the Incarnate Word. | ||
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