Aristotle's Organon provides an ingeniously systematic way to identify the discrete nature of disciplines that concern human thought and expression. While such an approach helps to understand the unique properties that warrant the recognition of disciplines as discrete, Aristotle's system of classification does not capture well the dynamics, synergy, and symbiotic relationships that appear when disciplines intersect. Perhaps, in fairness to Aristotle, his task was not to explore such relationships, but that does not mean that we should not try to (...) better understand the nature and impact of disciplines such as rhetoric by examining their interplay within the dynamics of social interaction. It is this dynamism of... (shrink)

This essay argues that Plato's “Gorgias,” a dialogue lauding dialectic over rhetoric, uses a question-and-answer format as a heuristic of argument. Specific observations are advanced to explain the implications of Plato's techniques and to provide a more sensitive understanding of the process by which sought to gain the adherence of his readers.

This analysis of Mexico’s nanotechnology policies utilizes indicators developed by the Organization for Economic Co-operation and Development, which in 2008 conducted a pilot survey comparing the nanotechnology policies of 24 countries. In this paper, we apply the same questionnaire to the Mexican case, adding business information derived from the National Institute of Statistics and Geography survey on nanotechnologies, also an OECD instrument.

This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the contribution (...) of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)

According Philip Pettit, suitably organised groups not only possess ‘minds of their own’ but can also ‘make up their minds’ and 'speak for themselves'--where these two capacities enable them to perform as conversable subjects or 'persons'. In this paper I critically examine Pettit's case for group personhood. My first step is to reconstruct his account, explaining first how he understands the two capacities he considers central to personhood – the capacity to ‘make up one’s mind’, and the capacity to ‘speak (...) for oneself’ – before showing how he thinks these can be manifested in groups. With Pettit’s account duly reconstructed, I then turn to criticism, arguing that Pettit’s construal of making up one’s mind does not do proper justice to our first-personal self-understanding, nor to our characteristic interpersonal forms of engagement. This leads me, finally, to consider an alternative construal of ‘making up one’s mind’ and ‘speaking for oneself’ that is associated with the work of Richard Moran and whichargue, could usefully be exteextended to groups. (shrink)

Reorientation: Leo Strauss in the 1930s seeks to explain the 'change in orientation' that Strauss underwent during a decade of personal and political upheaval. Though he began to garner attention in the 1950s, it was in the 1930s that Strauss made a series of fundamental breakthroughs which enabled him to recover, for the first time since the Middle Ages, the genuine meaning of political philosophy. Despite this being a period of marked output and activity for Strauss, his research in this (...) era remains overlooked. This volume is the first to assemble in one place an examination of Strauss' various publications throughout the decade, providing a comprehensive analysis of his work during the period. It includes, for the first time in English, five newly translated writings of Strauss from 1929-37, brought to life with insight from leading scholars in the field. (shrink)

My interest here is in the way Leo Strauss and his followers, the Straussians, have dealt with race and rights, race and slavery in the history of the United States. I want, first, to assess Leo Strauss's rather ambivalent attitude toward America and explore the various ways that his followers have in turn analyzed the Lockean underpinnings of the American “regime,” sometimes in contradistinction to Strauss's views on the topic. With that established, I turn to the account, particularly that offered (...) by Harry Jaffa, of how slavery and race comported—or did not—with the Straussian account of the political foundations of the new nation and how latter-day followers of Strauss have dealt with the persisting topic of race and racism in America. Overall, I want to make two large points. First, the Straussian commitment to superhistorical standards provides the Straussians with a moral perspective on slavery, race, and racism. Second, though race and slavery have been less than central among the concerns of most followers of Strauss, the contributions of Jaffa and others have significantly shaped the present American conservative position on race, including the idea of color-blindness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Question of Style in Philosophy and the ArtsJeffrey R. Di LeoThe Question of Style in Philosophy and the Arts, edited by Caroline van Eck, James McAllister and Renée van de Vall; xi & 245 pp. Cambridge: Cambridge University Press, 1995, $49.95.The question, “Should philosophers concern themselves with questions of style?” motivates this rich collection of twelve essays on the interrelatedness of content and its formal representation in (...) both philosophical writing and the arts. Alongside issues such as aestheticized forms of philosophizing and the relationship between method and style, there are articles on Heinrich von Kleist’s Marionettentheater, the graphic works of William Hogarth, Alexis de Tocqueville’s use of metaphor and paradox, the use of ellipses in Johannes Kepler’s astronomical theories, and eclecticism in eighteenth-century English architecture.Style has been an explicit concern for historians and theorists of the arts long before it came to the fore in philosophy. The editors think philosophers can learn a lot not only about the concept of style but also about philosophical style by looking into the practices of musicians, architects, and painters and by thinking about how styles are formed, transformed, and understood in the arts. By comparing the arts and philosophy, we can move toward something lacking in contemporary discussions, namely stylistic categories specific to philosophy. Richard Wollheim’s essay, for example, offers many categories appropriate to painting that could be relevant to philosophical writing.A provocative point traced here is that until the end of the eighteenth century, “style” had little to do with the meaning of a work of art—the term merely denoted an artwork’s place in the hierarchy of art. Before 1800, there was hardly a question of choice among styles: contributions to a practice were regarded not as belonging to one style or another, but as falling within or being alien to a practice. Only in the early nineteenth century did style become a key element in the meaning of a work, when it took the place previously occupied by nature, antiquity, or absolute standards of reason. With the traditional bearers of meaning gone, one could no longer look to content for meaning, and artists turned to style to create meaningful art—style being that aspect of writing, painting, or building traditionally associated with ornament, that could be varied without changing the content. Gradually, the “variable” element in art became the prime bearer of meaning.The claim here is that an analogous transition from stylistic monism to pluralism occurred in philosophy about a century after it did in art. This shift away from the monistic geometrical and mathematical standards of philosophical reasoning established in the late sixteenth century was brought about by philosophers such as Nietzsche and Wittgenstein. Lambert Weising suggests that, with Wittgenstein, there is a substitution of style for truth—a point which seems equally true of others, notably Nietzsche. A consequence of this new [End Page 187] pluralism is a loosening of what can be called philosophical reasoning, and an increasing receptiveness to and acceptance of a diversity of philosophical styles. Questions of style do tend to arise in connections with philosophers of the literary sort—Plato or Kierkegaard. Now philosophers have much less difficulty regarding as philosophical a work such as Pascal’s Pensées, which has traditionally been treated more as literature than as philosophy.One of the challenges of this collection is to refute the view of those who deny that the content of their philosophical writing depends at all on style. This would give support to a thesis defended by Martha Nussbaum in this journal in 1983: “No stylistic choice can be presumed to be neutral—not even the choice to write in a flat or neutral style” (p. 146). Beryl Lang, who has addressed this question in other books and articles, argues that style is relevant to all philosophical writing, even that professed to be “style-less.” Lang correctly shows that philosophers’ general disregard for expressiveness, and their belief that the proper philosophical method will lead all who follow it to the same results, has itself become a feature of philosophical writing. So “style-less” writing is a philosophical... (shrink)

Charles W. Curtis is a prominent mathematician who has made important contributions to the field of representation theory. His textbooks in this field have been classics for a long time. In Pioneers of Representation Theory he has set out to present the historical development of the main ideas of the discipline, from the work of Georg Ferdinand Frobenius in the 1890s up to 1960. In addition to Frobenius, the book focuses mainly on three other “pioneers”: William Burnside, Issai Schur, and (...) Richard Brauer.Curtis states that his interest in the history of representation theory arose gradually, and jointly with that of Reiner, in the process of writing their textbooks. Thus, a main aim of the book is to show how the pioneers reached their important results while using only the mathematics then available to them. In order to do so, Curtis presents successive and thorough accounts of the works in which the new and seminal ideas of the pioneers were introduced and then developed. At the same time, however, he simplifies some of the original arguments by translating them into modern terminology.In an attempt to make the book appealing and accessible to a wider circle of potential readers, some of the necessary mathematics is explained. Thus Chapter 1 presents an introduction to the basic ideas and problems of nineteenth‐century algebra and number theory; later on, as the need arises, additional mathematical sections addressed to nonexperts are included. Of course, even this very clear presentation will be accessible only to readers with at least a graduate‐level knowledge of algebra.Curtis also attempts to provide some historical context. He is particularly concerned to clarify the main problems that the work of each of the mathematicians discussed here was originally meant to resolve. In a book of this kind this is surely one of the major benefits that the reader may expect to obtain.There are biographical sketches of the major figures involved, as well as additional information about other participants. Some illuminating documents are quoted, and Curtis supplies brief accounts of the mathematical traditions within which each of the pioneers was educated and worked. He acknowledges, however, that Pioneers of Representation Theory has only a limited claim as a work of historical research. He thus provides references to more historically oriented work that interested readers can consult. In particular, he mentions several articles by Thomas Hawkins; it should be stressed that much of Hawkins's work has recently been published in book form: Emergence of the Theory of Lie Groups: An Essay in the History of Mathematics, 1869–1926 . Curtis's and Hawkins's books complement each other in many important ways, and each should appeal to readers of the other.Charles Curtis has written an impressive, authoritative, and well‐informed book on a difficult subject. Mathematicians and historians of twentieth‐century mathematics with the relevant background will find it difficult but rewarding reading. Along the way, historiographical questions may arise. To what extent is it possible to translate, as Curtis does, the original proofs of the pioneers into more modern terminology and yet remain faithful to the sources? In most cases, however, it will require the technical expertise of the author himself to answer questions like this one properly. We can only hope that the firm starting point this book provides will lead Curtis to further historical research in this and related fields. (shrink)

John Paul IIs prescriptions for humanizing the world economy are not likely to have the impact of Leo XIIIs Rerum Novarum because the reception accorded reform proposals depends on opportunity and circumstances as well as the ethical soundness and the logic of the principles advanced. Because of historical circumstances, Thomas Mores critique of the emerging agricultural capitalism of his time was ignored while Catholic Social Teaching inspired by Kettelers work, endorsed and publicized by Leo, strongly impacted the industrializing world of (...) a century ago. Whereas More defended a church seen as an impediment to economic progress by leading-edge Protestant entrepreneurs, Catholic Social Teaching was propagated at a time when Catholicism was enmeshed in the spread of industrialization. In our current world economy, increasingly dominated by non-Catholic regions of the East and a resurgent liberalism in the West, John Pauls recommendations currently seem more likely to meet the fate of Mores critique than of Leos. Implications for stakeholder theory are also discussed. (shrink)

In this groundbreaking work, Richard L. Velkley examines the complex philosophical relationship between Martin Heidegger and Leo Strauss. Velkley argues that both thinkers provide searching analyses of the philosophical tradition’s origins in radical questioning. For Heidegger and Strauss, the recovery of the original premises of philosophy cannot be separated from rethinking the very possibility of genuine philosophizing. Common views of the influence of Heidegger’s thought on Strauss suggest that, after being inspired early on by Heidegger’s dismantling of the philosophical (...) tradition, Strauss took a wholly separate path, spurning modernity and pursuing instead a renewal of Socratic political philosophy. Velkley rejects this reading and maintains that Strauss’s engagement with the challenges posed by Heidegger—as well as by modern philosophy in general—formed a crucial and enduring framework for his lifelong philosophical project. More than an intellectual biography or a mere charting of influence, _Heidegger, Strauss, and the Premises of Philosophy_ is a profound consideration of these two philosophers’ reflections on the roots, meaning, and fate of Western rationalism. (shrink)

In this groundbreaking work, Richard L. Velkley examines the complex philosophical relationship between Martin Heidegger and Leo Strauss. Velkley argues that both thinkers provide searching analyses of the philosophical tradition’s origins in radical questioning. For Heidegger and Strauss, the recovery of the original premises of philosophy cannot be separated from rethinking the very possibility of genuine philosophizing. Common views of the influence of Heidegger’s thought on Strauss suggest that, after being inspired early on by Heidegger’s dismantling of the philosophical (...) tradition, Strauss took a wholly separate path, spurning modernity and pursuing instead a renewal of Socratic political philosophy. Velkley rejects this reading and maintains that Strauss’s engagement with the challenges posed by Heidegger—as well as by modern philosophy in general—formed a crucial and enduring framework for his lifelong philosophical project. More than an intellectual biography or a mere charting of influence, _Heidegger, Strauss, and the Premises of Philosophy_ is a profound consideration of these two philosophers’ reflections on the roots, meaning, and fate of Western rationalism. (shrink)

Quite a number of contemporary students of logic tend to consider Aristotle's logic mainly from a formal point of view. Richard Patterson, on the other hand, attempts to show that Aristotle's system of logic as well as his modal logic must be studied in the light of his fundamental theory of syntax and his metaphysics. Even if all of Aristotle's modal logic has not been accepted in the West, the ideas underpinning it are those of his syllogistic logic. Patterson (...) observes that, in his modal logic, Aristotle uses modal copulae rather than modal predicates. (shrink)

This is an interesting and useful book with essays by Lewis White Beck, Ernst Cassierer, Hermann Cohen, Richard Hönigswald, Hansgeorg Hoppe, Edmund Husserl, Ram Adhar Mall, Jeffrie G. Murphy, Alois Riehl, Wolfgang Stegmüller, Martha E. Williams. All thirteen essays or notes reprinted concern the relationship between Hume and Kant. Its publication follows the 200th anniversary of the appearance of the Kritik der reinen Vernunft. Common to both philosophers is the view that scientific knowledge depends on the knowledge of man. (...) In a long introduction the editor briefly recalls Hume's place in the history of philosophy. Turning to Kant he points out that Kant realized that if we take Hume's view of causality seriously, it cannot but lead to scepticism. Thus he felt obliged to look for a foundation of the sciences in the trans-subjective structure of the human mind. However, Kant never became an empiricist, but still subscribed to what Russell called a "pre-Humean rationalism." Nevertheless there is a convergence between both philosophers: Hume feels that one cannot go beyond the presence of percepts in one's own consciousness. Now Kant is equally convinced that our theoretical knowledge is limited to appearances. What lies beyond the appearances--das Ding an sich--cannot be reached. (shrink)

It is always a reason for marvel to see how the works of Aristotle, and also those of the Platonic School and of the Stoics, are an inexhaustible source of further analyses, discussions, and doctrinal developments. The nineteen scholarly papers of this volume intend to honor professor Richard Sorabji, known in academic circles for his initiative to publish English translations of the Greek Aristotelian Commentaries dating from the period between 200 and 600 A.D. He deserves our gratitude for making (...) accessible to a broader public works of an important but not often thoroughly studied period. However, as many of the nineteen contributors to the volume point out, the influence of Professor Sorabji went far beyond this initiative. In the different institutes in which he lectured, he was an inspiring influence on his disciples in many fields of philosophical studies. (shrink)

In previous issues of The Review of Metaphysics attention has been drawn to the project of Professor Richard Sorabji to publish the English translations of the ancient Greek commentators of Aristotle. We are happy to present a new volume of this series which contains the English translation of the commentary by Alexander of Aphrodisias on Aristotle’s Prior Analytics, I, chapters 8–13. In his preface Professor Sorabji underlines the importance of Alexander’s commentary on these chapters, in which Aristotle invented modal (...) syllogistic. This volume comprises the commentary on chapters 8 to 13. Chapters 1, 2, and 4 to 7 contain Aristotle’s assertoric syllogistic. For Alexander’s commentary on these chapters the translators refer to the excellent edition of Jonathon Barnes, et al. In chapters 8 to 13 Aristotle studies syllogisms which consist of two necessary propositions and those which are composed of one necessary proposition and a second which is modally unqualified. The central question is which modal syllogisms, analogous to assertoric syllogisms of the first figure, are true syllogisms. The translators have added Alexander’s commentary on chapter 17, where it is argued that a privative contingent proposition cannot be converted into a syllogism of the first figure. (shrink)

Many years after the translation by Richard Robinson of books 3 and 4 of Aristotle’s Politics, Professor David Keyt now presents a translation with an extensive commentary of books 5 and 6, the main topics of which are equality, democracy, oligarchy, tyranny, and revolution. The text attempts to describe these different political regimes and the causes of their disintegration. According to Keyt books 4, 5, and 6 form a unit and discuss less ideal constitutions and political instability. Keyt defends (...) the traditional order of the books instead of switching around 5 and 6 as some editors have done. He acknowledges nevertheless that the logical order is to place 7 and 8 before 4, 5, and 6. For his translation he used the Greek edition by A. Dreizehnter. Reading the text in a clear and pleasant translation makes us admire the sharpness of Aristotle’s insight and the actuality of what he says. Besides indicating the lines of the Bekker edition, Keyt divided the text into mostly short paragraphs, which make consultation easy. The commentary on Book V runs from page 55 to 190, on VI from 191 to 239, followed by a concise bibliography, a glossary, an index locorum, and a general index. Keyt is very consistent in his translation of Greek terms. He anticipates the difficulty some readers might experience with his translation of στάσις by “faction” and στασιᾳζειν by “to split into factions.” In 1308b20 it is better to translate “who bring about a new order because of their private lives” than “who seek a new order.” Likewise, one should perhaps translate ἐν ταῖς ἀρχαῖς by “in leading positions.” In a few places, for instance at 1308b40, Keyt adds a clarifying phrase such as “if one could insure that offices are not a source of profit.”. (shrink)

The problem of modernity occupies a central place in the political reflection carried out by Leo Strauss. Taking this into account, the fundamental aim of this paper is to analyze how this author understood and questioned the philosophic project proposed by modern thinkers. In this sense, we will try to comprehend how, from Strauss´s perspective, modernity, seeking to bring about in history the best political order through the abandonment of traditional esotericism and a radical politicization of philosophy, involves an ideal (...) of rationalization of human life that is ultimately problematic for both society and philosophy. (shrink)

Hannah Arendt's rich and varied political thought is more influential today than ever before, due in part to the collapse of communism and the need for ideas that move beyond the old ideologies of the Cold War. As Dana Villa shows, however, Arendt's thought is often poorly understood, both because of its complexity and because her fame has made it easy for critics to write about what she is reputed to have said rather than what she actually wrote. Villa sets (...) out to change that here, explaining clearly, carefully, and forcefully Arendt's major contributions to our understanding of politics, modernity, and the nature of political evil in our century.Villa begins by focusing on some of the most controversial aspects of Arendt's political thought. He shows that Arendt's famous idea of the banality of evil--inspired by the trial of Adolf Eichmann--does not, as some have maintained, lessen the guilt of war criminals by suggesting that they are mere cogs in a bureaucratic machine. He examines what she meant when she wrote that terror was the essence of totalitarianism, explaining that she believed Nazi and Soviet terror served above all to reinforce the totalitarian idea that humans are expendable units, subordinate to the all-determining laws of Nature or History. Villa clarifies the personal and philosophical relationship between Arendt and Heidegger, showing how her work drew on his thought while providing a firm repudiation of Heidegger's political idiocy under the Nazis. Less controversially, but as importantly, Villa also engages with Arendt's ideas about the relationship between political thought and political action. He explores her views about the roles of theatricality, philosophical reflection, and public-spiritedness in political life. And he explores what relationship, if any, Arendt saw between totalitarianism and the "great tradition" of Western political thought. Throughout, Villa shows how Arendt's ideas illuminate contemporary debates about the nature of modernity and democracy and how they deepen our understanding of philosophers ranging from Socrates and Plato to Habermas and Leo Strauss.Direct, lucid, and powerfully argued, this is a much-needed analysis of the central ideas of one of the most influential political theorists of the twentieth century. (shrink)

Recently, a slew of Carl Schmitt’s political writings have been translated into English, making newly available his Concept of the Political, Political Theology, The Crisis of Parliamentary Democracy, and Political Romanticism. Addressing the theory and practice of modern politics, these slim monographs at once tantalize and frustrate with their bold strokes, whose sweeping connections are more intimated than systematically developed. All four studies are united by a critique of liberal political theory and the depoliticization of modern institutions, a critique that (...) has found subsequent resonance among thinkers as diverse as Martin Heidegger, Hannah Arendt, Michael Oakeshott, Leo Strauss, and Jürgen Habermas. This dual critique has as its counterpart a positive doctrine of politics that Schmitt traces in reaction to the political crisis of our times. Both in its critique of liberalism and modern politics and in its affirmation of the political, Schmitt’s work lends itself to a confrontation with Hegel, that other modern thinker who repudiated liberalism and its political embodiments in an effort to re-establish the primacy of politics. (shrink)

Recently, a slew of Carl Schmitt’s political writings have been translated into English, making newly available his Concept of the Political, Political Theology, The Crisis of Parliamentary Democracy, and Political Romanticism. Addressing the theory and practice of modern politics, these slim monographs at once tantalize and frustrate with their bold strokes, whose sweeping connections are more intimated than systematically developed. All four studies are united by a critique of liberal political theory and the depoliticization of modern institutions, a critique that (...) has found subsequent resonance among thinkers as diverse as Martin Heidegger, Hannah Arendt, Michael Oakeshott, Leo Strauss, and Jürgen Habermas. This dual critique has as its counterpart a positive doctrine of politics that Schmitt traces in reaction to the political crisis of our times. Both in its critique of liberalism and modern politics and in its affirmation of the political, Schmitt’s work lends itself to a confrontation with Hegel, that other modern thinker who repudiated liberalism and its political embodiments in an effort to re-establish the primacy of politics. (shrink)

It is a view commonly held by Tibullus' commentators and critics that the poet's art consists essentially in the more or less skilful weaving together of disparate themes into a single elegy. Leo, for example, talks of Tibullus' imagination which ‘ihn selbst und somit den Hörer gleichsam unwillkürlich von Bild zu Bilde reisst’’.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Rhetoric of St. Augustine of Hippo: "De Doctrina Christiana" and the Search for a Distinctly Christian RhetoricCalvin L. TroupThe Rhetoric of St. Augustine of Hippo: "De Doctrina Christiana" and the Search for a Distinctly Christian Rhetoric by Ed. Richard Leo Enos and Roger Thompson Waco, TX: Baylor University Press, 2008. Pp. 420. $44.95, paperback.Is De doctrina christiana (DDC), by Saint Augustine, bishop of Hippo, a (...) narrow appropriation of the rhetorical tradition to serve the limited purposes of sectarian religion? Or does DDC extend and expand the rhetorical tradition in a transitional historical moment? One is often led to different conclusions when reading about Augustine than when actually reading Augustine, even in translation. The Rhetoric of St. Augustine of Hippo: "De Doctrina Christiana" and the Search for a Distinctly Christian Rhetoric offers students of rhetoric an opportunity to do both: to read Augustine, in Latin and in English translation and to locate Augustine definitively within the scholarly tradition of rhetoric and philosophy. The volume offers formative essays by Charles Sears Baldwin and James J. Murphy, introduces basic arguments about how Augustine's rhetoric emerged amid the turbulence of the late Roman Empire through the work of Ernest Fortin and Michael Leff, and offers more recent engagements with DDC in essays by Gerard Watson, David W. Tracy, and John D. Schaeffer. However, what makes the volume indispensable for students of philosophy [End Page 86] and rhetoric is the reproduction of the complete work of Sister Theresa Sullivan on DDC, book IV (DDC IV)—the Latin text, her translation, her notes, and the front matter of her original version (Sullivan's English translation and notes were anthologized in both the first and second editions of The Rhetorical Tradition: Readings from Classical Times to the Present, edited by Patricia Bizzell and Bruce Hezberg).Every generation needs examples of good scholarship that does not take shortcuts. Sullivan's work captures the careful craft of close work with an ancient text. Thanks to Enos and Thompson et al., Sullivan's impressive scholarship anchors this fine volume. I first review Sullivan's contributions in the book, then comment briefly on the essays that contextualize her work within the broader sphere of rhetorical scholarship on DDC IV. Why is Sullivan's work indispensible? First, the Latin text set beside the translation is unique to English translations of DDC IV currently in print. The quality of Sullivan's translation is evident. The Latin text also reminds us to consider the text as it might sound to Latin/Roman ears and foregrounds the enigmatic process of translating an ancient, complex text. Second, the commentary elevates the significance of DDC for philosophy and rhetoric. Sullivan dispenses with a great deal of nonsense about DDC in a few simple lines. For example, she demonstrates Augustine's deep knowledge and reliance on a broad spectrum of the received philosophical tradition in rhetoric. The notes correlate Augustine with Cicero in ways obvious in the Latin but opaque in translation and similarly show how DDC IV incorporates rhetorical theory from Aristotle, the Ad Herrennium, Quintilian, and Plato (e.g., see notes on 130–35). Third, Sullivan's front matter presents impressive research on textual authenticity of the Latin text of DDC as well as translation and publication histories for DDC IV and the book as a whole. She fixes the date and occasion of the writing of DDC IV with precision. The sources and parallels from Greco-Roman rhetorical theory are unmatched in the literature. These features alone are worth the cost of The Rhetoric of St. Augustine of Hippo.The remainder of the volume presents a faithful account of a received rhetorical tradition: Augustine's DDC preserves the tradition of rhetoric and philosophy into and through the Middle Ages. Most of the essays correspond with Sullivan's work, featuring DDC IV, which could give the impression that the place to find Augustine's rhetoric is in DDC IV. However, Enos and Thompson et al. do not seem to fall into this trap. Rather, the book suggests that DDC IV is a door to fuller engagement with Augustine. Some indices within the rhetorical tradition do read Augustine and... (shrink)