TGT #4 - Aristotle

Honestly, of all the ancient philosophers, I find Aristotle the most accessible, and the most useful to discussions of the Higher Things (in general), my life (in particular), and even literature (read some Aristotle, read K.J. Parker's Engineer trilogy, and get back to me). This is not to say that an education in Aristotelian philosophy should be pursued merely because it is useful, I can't think of a statement less fitting to his legacy. In life, one must pursue those things that give you a clear lens (or, in more theological terms, a mirror) through which to view the world, even when the pursuit of these things is not immediately pleasant. In the classroom, particularly in PHL 101, I did delight in the study of these works, but it is awfully nice to read them without paper deadlines and daily reading quizzes (!). Yet, I know that my study would not be what it is (meager as it is) had I not submitted to more demanding instruction. And that, I believe, is a statement Aristotle could agree with.

The Great Tradition includes sections from Aristotle's Nicomachean Ethics and Politics.  I have studied parts of Politics and all of Ethics in classes over the years, and they are always worth another look.  These selections, as is appropriate for the focus of the book, deal mostly with education. Once more we will be looking at the relationship between the state and the education of the individual.

Aristotle has much to say about right government, and ideal situations (paging Plato...) but many of his statements deal with more common situations:  ""The best thing is then that there should be a proper system of public regulation; but when the matter is neglected by the community, it would seem to be the duty of the individual to assist his own children and friends to attain virtue, or even if not able to do so successfully, at all events to make this his aim" (TGT 57). Of course, says Aristotle, it will be easier for this head of household to help himself and his family if he has had the right kind of education - the "science" or principles of legislation must be learnt by heart, so that particular instances can be dealt with properly, as a doctor with general medical knowledge tailors treatment to each patient. So, now we know that there are first principles of law, but where do they come from and who can teach them? Good question!

Here we jump from Ethics to Politics.  The bottom line for Aristotle is that the best kind of society has virtuous citizens, and that virtue is a result of training - it does not appear spontaneously. He believes that education should be a balancing act between the useful skills and the proper development of the mind. Leisure is to be considered as well as occupation. "[T]here is a sort of education in which parents should train their children, not as being useful or necessary, but because it is liberal or noble[...]Further, it is clear that children should be instructed in some useful things,-for example, in reading and writing,-not only for their usefulness, but also because many other sorts of knowledge are acquired through them. With a like view they may be taught drawing, not to prevent their making mistakes in their own purchases[...]but rather because it makes them judges of the beauty of the human form. To be seeking always after the useful does not become free and exalted souls" (TGT 61). Aristotle moves on to discuss particular branches of education (particularly gymnastics and music), how they should be properly employed and in what measure. He asserts that human expression (art/music) can have a moral character that is perceived, as it were, at a distance (as "signs" or "indications"), but which helps the student to see those same moral characters in reality.

Aristotle is interested in the education of freemen, not all people, but I don't have a clear picture of how the formal class divisions of his time are reflected in his argument. He draws many distinctions between the virtuous and the vulgar pursuits, and money is a factor, but it isn't the only one. Aristotle's harsh opinion of professional performers is interesting, as he does not seem to have the same level of distaste for sculptors and painters, who, presumably, are paid. He says that all paid work is vulgarizing to the one being paid, but admits that the products of that work can be of moral benefit, to the audience at least, under particular circumstances.  Aristotle is interested in educating for discernment not for practice in the arts, though a degree of practice is necessary for the growth of discernment. He is aware of the underlying tensions in that position. Essentially, no instance can be allowed to overwhelm the broader principles at stake; no one pursuit should handicap the educated person from the pursuit of virtue.

Well, I have given myself a headache, so I think this is enough for now.
Next up: Cicero