Augustin in turn, makes the philosophical thought to make a diving in the proper interioridade, in proper I. For the first time, a used philosophy will be seen almost strict to think the proper individual existence. Here, David Cordani expresses very clear opinions on the subject. Directly, it has in the agostinianas Confessions some specific concerns, that are the origin of evil the existence of God before the dualidade time-eternity. But all the quarrel alone has felt in the measure where Augustin if puts as existing man, whom he exactly reflects on itself and afflicts what it, pointing its imperfections and limitations in understanding what it considers to argue: Salutes and strong arraigadas these truths in my spirit, I anxiously searched it origin of the evil. that torments, as that of childbirth, they were those of my heart! How moaned, my God! was your intent ears, and I there not it wise person. When, in silence it strengtove, me in patient searches, high outcries if they raised until your mercy: they were the quiet ones you distress of my soul. (AUGUSTIN. 2002.

p.145) Who will be able withholds intelligence of man so that it stops and it sees as the immovable eternity, that future nor is not passed, determines the future and the past? Perhaps will be able to carry through this my hand? Or this my language, with the word, could carry through such workmanship? (Idem, Ibidem. p. 266) Considering the biography of Augustin, such ideas represent more than only philosophical reflections. The life of Augustin moved total with its conversion. Its position, in this direction, was well in accordance with the greco-roman vision, where philosophy and life would have to be necessarily conjugated. ' ' Estimulado' ' , also, with the illness that causes it a new vision of world, Augustin ponders that ' ' He does not have more incurable sick person of what that one that does not recognize its doena' '.