NOTE: The following is 1st draft of a chapter which I wrote for a book I am currently working on. I decided to cut the chapter as being outside the scope of the book but it seemed a shame to waste it, so I decided to post it here, particularly since parts of it relate so various of my Great Books posts.
So far in this book I have used the term outside scholar fairly casually to refer to Victor Sharrow and those like him. Before proceeding, I think it is time to expand on what I mean when I use this label. First, though, I think it is appropriate that we review a bit of history about scholarship in general.
A scholar is a person who creates knowledge by a process called research and transmits it to others, usually through writing. In contemporary usage the term often connotes a profession. In the truest and most historic sense, however, scholarship is a vocation; scholars are driven by intellectual curiosity, love of knowledge, and a desire to create a permanent legacy for other scholars who will come later. A person with the true scholarly vocation will usually find a way to pursue their interests regardless of what formal profession they follow to make a living. In fact, the idea of a professional scholar who is paid for their studies is largely an invention of the modern age.
In our western tradition this conception of scholarship has its roots, like much else in our society, in the Golden Age of classical Greece when literate men began to research science, philosophy, and history and record their conclusions on scrolls which they allowed other scholars to borrow and copy, birthing the concept of scholarly publication. Typical of these men were the historians Herodotus, Thucydides, and Xenophon. The first of these was a merchant, while the other two were career military men but all three were fascinated by recent history and the causes and effects of war. After collecting and comparing oral histories and visiting the some of the locations where important events had occurred, they wrote books which not only chronicle history, but also analyzed it. There works are still read and studied today1.
Thucydides, at least, was fully cognizant of his drive to leave a permanent intellectual legacy, writing,
“It will be enough for me…if these words of mine are judged useful by those who want to understand clearly the events which happened in the past and which (human nature being what it is) will, at some time or other and in much the same ways, be repeated in the future. My work is not a piece of writing designed to meet the taste of an immediate public, but was done to last forever.”
Thucydides knew Herodotus personally and was influenced by his book. Xenophon would have been acquainted with the work of both and seems to have written the Hellenica as a direct sequel to Thucydides’ work. Nevertheless, it never occurred to these men, or their contemporary colleagues whose work is now lost, to think of themselves as a community or school of historic scholars. They merely shared a common interest. It was the philosophers of Greece who originated the idea of an academy. The original academy was a grove of trees outside Athens where teachers met with their students. The academy became an actual institution when Plato joined with other local philosophers to create a school, holding classes in his home or the nearby gymnasium. Aristotle, the son of the Macedonian Royal Physician, studied there for several years before returning to Macedon to found his own academy, the Lyceum. Philosophers in Greece had always supplemented their incomes by teaching the sons of the local aristocracy. Formal academies were a way of persuading the students to come to them, rather than wandering the country in search of students. Academies in the pattern of Plato’s came and went in the Hellenic until the very end of the ancient period. From the first century of onward the Christianity began to dominate the intellectual life of the West, gradually replacing the more secular philosophy of classical antiquity. By the time the Western Roman empire collapsed, most learning was concentrated in the Church. Literacy rates dropped throughout Europe and the secular members of the upper classes found they were too busy fighting for survival to devote time to scholarship. The Eastern empire survived and was spared the worst effects of the Dark Ages, but the Byzantine mind was increasingly inclined towards mysticism and away from rational scholarship. In 529 the emperor Justinian ordered the closure of the last incarnation of the Athenian Academy, an event which some historians consider to be the official end of the ancient era and the beginning of the medieval period.
For nearly 1000 years, the church, particularly the monasteries, had a virtual monopoly on scholarship. Nearly everyone who learned to read and write was taught by clerics and most of what books still survived were the property of the church. The first universities were an outgrowth of earlier monastic schools and existed mainly to train priests and church officials2. Even those rare lay scholars who did not accept ordination pursued their studies with and within the church organization, or not at all.
All of this began to change around the end of the 15th century. The invention of the printing press and availability of paper drastically lowered the cost of books. Rising economic prosperity allowed more lay people in the upper class and the emerging bourgeoisie the luxury of an extended education. Since the 13th century, classical works which had long been lost in Europe but had survived in the Islamic world had begun to make their way back into the libraries of the West. Now they could be purchased and read by the laity. A new kind of intellectual, began to emerge throughout Europe to help build the modern age .
These renaissance men had more in common with the scholars of classical Athens than with monks of the Middle Ages. Typical of them was Niccolò Machiavelli. Machiavelli was a Florentine politician. After finding himself on the wrong side of a coup, he found himself unemployed and was forced to retire to the countryside. His best known work, The Prince was an unsuccessful attempt to showcase his knowledge of political science and recent history in the hopes that a powerful noble would notice and offer him a position. Permanently shut out of politics, he consoled himself by reading the classics and writing a scholarly commentary on the works of Livy. Machiavelli might be the first successful outside scholar of the modern age. In fact, at least some historians feel that the publication of his works mark the start of the modern age3. Machiavelli was a layman and out of favor with the establishment. His major works were not published until after his death and were officially banned by the Church. Even today The Prince, while widely read, remains controversial. Despite this, Machiavelli’s eventual influence on western thought is incontestable .
Perhaps the greatest of all the Enlightenment outsiders, though, was Spinoza. Born in 1632 to a family of Portuguese Jews who had fled to Amsterdam to escape the Inquisition, he showed a scholarly turn and was initially expected to become a rabbi. His curiosity soon drove him beyond the Torah, Talmud, and orthodox judaica into the Cabala and other esoteric studies. Then, after taking Latin lessons from a gentile freethinker, he proceeded to devour every philosophical text he could find, from Aristotle to Descartes. By then the young philosopher was beginning to harbor theories that made the elders of the synagogue extremely nervous .
Intellectual life among the Dutch Jews of the 17th century was closely circumscribed. Holland was one of the only places in Europe that was not closed to them in that period, and they remained only at the sufferance of their Protestant Christian hosts. Driven by the dual imperatives to maintain their cultural unity and to avoid giving offense to the Christians, they focused their studies on the Torah and avoided dangerous speculation. Young Spinoza, who had now begun saying things like “Angels are probably only hallucinations” and “The Bible uses figurative language and isn’t meant to be taken literally,” was not just a destabilizing influence, but was all too likely to bring down the wrath of the Christian majority on the Jewish community .
At the age of 24 Spinoza given a choice: he could either accept an annuity of 1,000 florins in return for keeping his unorthodox theories to himself, or he could be excommunicated from the Jewish faith. He chose excommunication. Europe had recently concluded a series of brutal wars of religion between Catholics and Protestants which raged intermittently for 126 years. Religious affiliation was still the single most important factor in the personal identity of most people and to not belong to an organized religion was unthinkable. Yet Spinoza never converted to another faith. Changing his first name from Baruch to Benedict, he moved into an attic apartment and spent the rest of his life writing books on philosophy while he supported himself by grinding lenses. Later, when his reputation began to grow, he turned down financial support from Lois XIV of France and even a prestigious university professorship on the grounds that accepting money from the government would irrevocably compromise his freedom to philosophize.
Of his five works (one unfinished) only two could be safely published during his life: a commentary on the philosophy of Decarte and the Theologico-Political Treatise, which was immediately placed on the index of banned books and had to be sold with a false cover and only the author’s initials on the title page. Among the inflammatory ideas contained in the book is the idea that the Bible is written in figurative language. The key to understanding it is to study the historical, biographical, and cultural context in which the authors lived,
The universal rule, then, in interpreting Scripture is to accept nothing as an authoritative Scriptural statement which we do not perceive very clearly when we examine it in the light of its history.
… such a history should relate the environment of all the prophetic books extant; that is, the life, the conduct, and the studies of the author of each book, who he was, what was the occasion, and the epoch of his writing, whom did he write for, and in what language. Further, it should inquire into the fate of each book: how it was first received, into whose hands it fell, how many different versions there were of it, by whose advice was it received into the Bible, and, lastly, how all the books now universally accepted as sacred, were united into a single whole.
All such information should, as I have said, be contained in the ‘history’ of Scripture. For, in order to know what statements are set forth as laws, and what as moral precepts, it is important to be acquainted with the life, the conduct, and the pursuits of their author: moreover, it becomes easier to explain a man’s writings in proportion as we have more intimate knowledge of his genius and temperament.
Further, that we may not confound precepts which are eternal with those which served only a temporary purpose, or were only meant for a few, we should know what was the occasion, the time, the age, in which each book was written, and to what nation it was addressed. Lastly, we should have knowledge on the other points I have mentioned, in order to be sure, in addition to the authenticity of the work, that it has not been tampered with by sacrilegious hands, or whether errors can have crept in, and, if so, whether they have been corrected by men sufficiently skilled and worthy of credence. All these things should be known, that we may not be led away by blind impulse to accept whatever is thrust on our notice, instead of only that which is sure and indisputable.
Today, this viewpoint is at the core of all but the most fundamentalist bible Judeo-Christian bible study, but it was revolutionary in 1670. In fact, the Theologico-Political Treatise is barely studied or quoted today, except by historians, because most of its arguments are now taken for granted in mainstream western thought.
Spinoza’s greatest work is his Ethics which solidified his reputation, along with Descartes and Leibniz, as one of the three greatest rationalist philosophers. It would be hard to exaggerate the extent of Spinoza’s influence on the next 500 years of modern philosophy. His impact on Judaism, once his people were ready to reclaim him, was equally pervasive. He has been called “The “first modern secular Jew” and credited with originating many of the core ideas of Reform Judaism .
Even as Machiavelli, Spinoza, and numerous other freethinkers were revolutionizing Western thought from outside any organized intellectual establishment, new forces were making themselves felt throughout Western Civilization4. Universities, which had first appeared in the medieval period, multiplied through the modern period, first in Europe and then in the New World5. Meanwhile scholars and learned professionals, seeing the value of communication and collaboration, began to organize themselves into societies. Typical of these was the Royal Society, founded in 1660, of which Henry Oldenburg, one of Spinoza’s best friends, was the first secretary. The, often overlapping, influence of the universities and societies on the growth of knowledge was overwhelmingly positive. However, as time went on a divide began to appear between the “elite” scholars who attended and taught at universities and/or belonged to scholarly societies and the “amateur” scholars who did not. A new Academy was forming which had the power to give or withhold approval and legitimacy to scholarly efforts.
The implicit narrative began to be that outside scholars were undisciplined and underprivileged. By the end of the Enlightenment, efforts were made to bring the most brilliant of them into the fold, which many accepted joyfully. Spinoza was exceptional in turning down a university position when it was offered. More typical was Samuel Johnson, that brilliant titan of English letters, who was given an honorary doctorate and referred to as “Dr Johnson” by academics forever more. Benjamin Franklin, a self-educated man who spent his early career as the archetypal outside scholar, happily accepted his own honorary doctorate and membership in the Royal Society in later life, glorying in his hard-won academic legitimacy.
As time went on, it became harder even for exceptional outsiders to gain admission to the ivory tower of academia. The Academy had emerged as a new international priesthood, with a hold over scholarship almost as strong as the church had enjoyed in the previous age. Only those who had served their novitiate and displayed appropriately orthodox dogmas could be ordained.
Rise of the Modern University
While universities first appeared in the middle ages and can, in at least in theory, be placed into the tradition of higher education which began with the Athenian academy, most of the traits which we associate with the modern university first appeared in the 19th century. It was in this period when two major schools of thought emerged which still shape thinking about the role of the university. One of these viewpoints was articulated by Cardinal John Henry Newman, in a series of lectures given in Dublin in the 1850s. Newman’s view was shaped by his own experiences at Oxford which, like the other “ancient universities” of the British Islands was then in the process of transitioning from training aristocrats to providing a liberal education for the new class of skilled bourgeoisie. He argued that the primary role of a university was to provide a generalized education. Research was a less important mission than teaching. Indeed, research could be more efficiently conducted outside the university,
The view taken of a University in these Discourses is the following:—That it is a place of teaching universal knowledge. This implies that its object is, on the one hand, intellectual, not moral; and, on the other, that it is the diffusion and extension of knowledge rather than the advancement. If its object were scientific and philosophical discovery, I do not see why a University should have students; if religious training, I do not see how it can be the seat of literature and science. … …there are other institutions far more suited to act as instruments of stimulating philosophical inquiry, and extending the boundaries of our knowledge, than a University. Such, for instance, are the literary and scientific “Academies,”… … To discover and to teach are distinct functions; they are also distinct gifts, and are not commonly found united in the same person. He, too, who spends his day in dispensing his existing knowledge to all comers is unlikely to have either leisure or energy to acquire new .
The Newman model of the university’s mission was highly influential in the United Kingdom and, to a lesser extent, on liberal arts colleges in America .
Meanwhile, in Germany, another model was emerging based on the University of Berlin, founded by Wilhelm von Humboldt in 1810. In the Humboldt type university teaching and research were inseparable. The university was a sort of knowledge factory. Students learned by being involved, albeit at a very low level, in the critical investigation of truth. The overall prestige of a university was based on the quality of research it generated. The Humboldt model became wildly popular on the continent because Humboldt type research systems were seen as a major factor in Germany’s economic growth. When the US began building its state university system with the passage of the Morrill Acts in 1862 and 1890, the Humboldt model was taken as a template for the ideal public university .
Until World War II most new universities in Europe and the Americas were based on the Humboldt paradigm. After the war, however, pressures to provide mass education to all citizens, combined with population pressures from the baby boom and the passage of the GI Bill in the US, which allowed returning soldiers to finance higher education, created demand for a third type of university. Neither Newman nor Humboldt type schools were physically capable of absorbing the influx of new students, which pushed student-to-faculty ratios to an historic high. nor were the new–primarily first generation–students particularly interested either in gaining a generalized liberal education or engaging in research. They came to school to learn technical skills and gain specialized diplomas which would increase their incomes. In response to this demand, the second half of the twentieth century saw a wave of new polytechnic schools, vocational schools that reinvented themselves as “technical universities”, and, finally, for profit “universities”. At these new schools basic research, if conducted at all, was a distinctly secondary pursuit. The need for faculty in these institutions paved the way a type of second-class academic whose primary job was lecturing to students who would never themselves become scholars .
Older universities, forced to compete with the new technical schools for funding, faculty, and students, began to adopt some of their traits. Student-to-faculty ratios rose, universities began doing more applied research, and an increasing number of specialized professional degree programs appeared in catalogs. Many older universities added professional schools, which allowed them to attract talented students who might otherwise go to a technical university while charging them tuition at a much higher rate than that for “research” graduate degrees. In 1908 Harvard began offering a new graduate degree, the Master of Business Administration (MBA), which was essentially a vocati9onal diploma for corporate executives. Other major research universities rapidly followed. Today the MBA is the most awarded graduate degree world-wide. Some MBA students are involved with research and a few go on to PhD programs, but the degree is not seen as preparation for a research career. In most business schools that offer PhD programs, MBA and PhD candidates are admitted based on different criteria and are almost completely segregated from each other throughout their studies. An MBA, even if they are a talented researcher, has almost no chance of landing a tenure-track academic job after graduation. There are around 800,000 of them graduating every year and every one of them, if they choose to do research, is, by definition, an outside scholar6.
The result of these four decades of competitive convergence, the typical state university of today has a case of institutional schizophrenia. One side of the split personality is a Humboltian research university in which research teams, led by tenured professors assisted by a chosen few students, spend their time competing for grant money and cranking out papers. The other side is a career school in which lecturers and graduate teaching assistants cater to legions of undergraduates’ and professional students’ need to diplomas which will allow them to take their places among the ranks of the bourgeoisies.
The same period over which the university attained its final form has seen the stratification of the scholarly community into four rigid castes, with relatively little mobility between them. The two upper castes make up the Academy, while the two lower castes are outsiders. At the top are the professional researchers. Most often they are tenured professors at a research university, or hold an analogous position at a public or private research facility. This caste not only has little trouble getting their research published and accepted, but because they control the peer review process, conference agendas, and PhD committees, are able to give or withhold the stamp of legitimacy to scholars of the lower castes. Below them are the lecturers, scholars who have either failed to reach the upper class, or whose main interest is education. Their main function is undergraduate and professional education but if they can somehow find the time and money for research they can often get it published. Below them are the professionals who hold specialized doctoral or masters degrees in law, business, medicine, engineering, education or other fields. They they generally are generally able to publish applied research in their own field, generally under the auspices of a professional association, but are discouraged from pure or theoretical research. At the lowest level are the autodidacts. These scholars, no matter what their level of interest, ability, and knowledge, have not managed to obtain the graduate degree which is the minimum requirement for scholarly legitimacy. In general, they have no access to journals, conferences, or “respectable” academic presses and are totally ignored by the academy. The avenues open to them to communicate their work–“popular” nonfiction, Internet blogs and predatory, for-profit journals, have little reach even among their own caste.
One of the most universal traits of all four castes in specialization. Despite a certain amount of lip service to multidisciplinary or interdisciplinary scholarship, 21st century scholars tend to confine their work to incredibly narrow disciplines. The typical modern scholar is thus defined by their place in a rigid system which labels and circumscribes them according to type of (or lack of) institution, rank, and specialty. There is no place in such a system for a Benjamin Franklin, a Francis Bacon, or even an Aristotle or Spinoza.
Historian John Lukacs explains this phenomenon as part of a process of bureaucratization which has continued in all aspects of Western Civilization throughout the modern age, reaching new heights in the twentieth century, “In this increasingly bureaucratized world, little more than the possession of various diplomas mattered. Since admission to certain schools–rather than the consequently almost automatic acquisition of degrees–depended on increasingly competitive examinations, the word ’meritocracy’ was coined…In reality the term ’meritocracy’ was misleading. As in so many other spheres of life the rules that governed the practices and functions of schools and universities were bureaucratic rather than meritocratic.” Securing admission to a program and earning a degree is only the first step for someone seeking an academic career. In the US it takes around ten years for the average PhD student to earn their degree, counting from the receipt of their bachelor’s . Once they take the examinations and submit to copious paperwork to gain admission to a program, they are presented with a list of required courses, further exams, and residency requirements to gain the degree. The only requirement that is designed purely to test the student’s skill as a writer and researcher is the dissertation. Even in this area following the correct format and submitting the appropriate paperwork often becomes nearly as important as the actual scholarship. In many fields, particularly the physical sciences, the PhD program is not even seen as adequate preparation for independent research and students are expected to spend further years in one or more “post-doc” research appointments to gain further experience.
Newly made PhDs as next subjected to yet another “meritocratic” sorting process. The lucky and well-connected are placed in “tenure track” positions as assistant professors. The second tier secure positions as lecturers–second class faculty who have no prospect of tenure and are expected to teach heavy course loads to free up the professors for research. The rest, an increasing percentage of the total, eke out a living as part time adjunct instructors, often commuting to three or more schools in a week in order to earn a living income. These “gypsies”, as they are referred to by their more fortunate colleagues, live in hope that a full time position will materialize, but the odds are stacked against them. It is hardly surprising that so many PhD students either fail to complete their degree or, having obtained it, give up and leave academia forever. Some of them have no choice: a gap in employment of more than a few months, or two much time spent as an adjunct, is often seen as a black mark in an academic’s career, permanently excluding them from consideration for full time positions7.
As for those lucky few, the small percentage of scholars who make it onto the tenure track, they are privileged to spend the next six or seven years working sixty hour weeks while they accumulate the requisite ticket punches for promotion. If all goes well they gain tenure around year seven, finally making it into full membership in the academy. If something goes wrong, or the university simply decides that it doesn’t need any more associate professors at the moment, they are thanked and excused and leave to start over from the beginning .
An associate professor working towards tenure has no incentive to take risks. A large volume of acceptable publications is always less risky than a few brilliant ones. Research that is two controversial, or steps on the toes of a member of the tenure committee, can easily wreck their career. Some of them tell themselves that they will play it safe until they get tenure, then work on the projects that they really want to do. A few follow through on this, but it is hard to radically change the direction of one’s research after seven years of escalating commitment. Many of them, after spending two decades of their research career playing it safe, have no idea how to take risks even if they wanted to.
Everything in the career path of an academic selects for risk avoiding individuals who know how to play the system. Successful professors have all the same character traits of a career bureaucrat. Worse, by the time they achieve tenure they have been thoroughly socialized to look down on any scholar who has not managed to survive the same process. At the same time, they have spent years acquiring narrowly specialized knowledge, working mostly with people in the same discipline, and being warned by their mentors not to have opinions or do work outside their field8
American research universities are incredibly good at their main function, which is rigorous, deep research in narrowly defined areas. They focus on training the kind of scholars that they need for this mission. Unfortunately, these specialized professors are much less effective at some of the other functions which have traditionally been associated with scholars. Teaching, particularly at the undergraduate level, is generally fobbed off on lecturers and graduate students. Practical applications, particularly those involving interdisciplinary knowledge, tend to be the province or corporate R&D organizations, where researchers are expected to pursue projects that will make a profit for the company and which only share their findings with competitors when it is in their interest. The task of advising policymakers is carried out by staff intellectuals at government agencies–which are, more or less by definition–even more bureaucratic and conservative than the universities.
But what of those scholars who follow the more traditional model, more like the great thinkers of the ancient world and the enlightenment? What about those who left the academy after earning a graduate degree–PhD, masters or professional, but still have an interest in doing real scholarly research and creating knowledge or affecting public policy? What about autodidacts who never had a formal education at all but, after a lifetime of reading are now ready to write serious nonfiction works? Is it even possible for these outside scholars to make a contribution in the modern era?
So far in this book, I have deliberately avoided writing any autobiographical details because I felt it would distract from the purpose of the work. Now, however, in the interests of full disclosure, I must mention that I too am one of these outsiders, and the answers to these questions affect me personally. I attended professional school at a major research university, earning an MBA. While there I did original research and completed a thesis which was later published as my first book. Several professors strongly urged my to continue on and finish a PhD. Upon examining what would actually be required, and the personal and family sacrifices that I would need to make, I decided that it wasn’t worth it. I am still doing primary research in my specialty, but I am finding every aspect of it more difficult now that I am now affiliated with an institution: it is much harder to obtain grant funding, I have trouble getting the journals and database access I need, and I no longer have a departmental fund to pay my way to conferences. When I go to publish in journals I find that the burden of proving my credibility is on me; without the name of an institution under my byline, the assumption is that I don’t have the qualifications to publish. I am far from the only one in this situation, though. Later, I will talk about some of the changes which are making life easier for us.
- Read together Books V-XII of Herodotus’ Histories, Thucydides’ History of the Peloponnesian War, and Xenophon’s Hellenica form a continuous trilogy of the history of Greece and her neighbors from just before the Greco-Persian wars up to the aftermath of the Peloponnesian War, a period of approximately 136 years.↩
- Note the modern similarity between academic regalia and monastic habits.↩
- Alan Bloom argues that Machiavelli was the philosopher who began the Enlightenment. According to Bloom, it was Machiavelli who first suggested that the philosophers of western civilization, who had formerly been dependent on the patronage of the aristocracy, should “change camps” and espouse democracy, reason, and the theory of rights–some of the most characteristic concepts of the modern age–as these would create a society that offered them greater protection and scope for their talents.↩
- My discussion has necessarily been limited in scope to the history of Western Civilization. Other societies have their own scholarly traditions and institutions, some of which predate Western civilization itself. Likewise, they have had their own outside scholars who toiled outside the scholarly establishment and gained legitimacy and influence only late in life or even centuries after their deaths. Confucius is but one example. As the modern age continued, however, the ruling and intellectual classes of the East were increasingly educated by the Academy of the West. By the 20th century the Academy was completely international, and organized on the Western Model. See Eberhard.↩
- Even the destruction and upheavals of the Wars of Religion did little to slow the spread of universities. In fact, some of the most famous universities were founded as gambits in the struggle between Protestants and Catholics. For example, Trinity College in Dublin was established on the orders of Elizabeth I to educate the sons of her protestant subjects in Ireland without subjecting them to the corruptive influences of Catholicism.↩
- During orientation on my first day of business school I raised my hand and asked an associate dean about research opportunities for MBA students. He laughed and said “If you want to do research, what are you doing in the MBA program? You should have applied as a PhD.”↩
- For purposes of discussion I have focused on the career path of scholars at a research university. Many PhDs also work for government agencies or for-profit research organizations which have their own bureaucratic hurdles.↩
- At American universities and schools in other countries that are based on the American model, the basic unit of organization is the department, which consists of all of the university’s specialists in a particular discipline. At English universities, on the other hand, the basic unit is the college, which will typically include one professor from each discipline. English professors, and European academics in general, also tend to be more involved with teaching and administration than their American colleagues. See Eagleton for a delightful overview of some of the differences.↩
Anderson, Robert. “The ‘Idea of a University’ today.” History and
Politics (2010). http://www.historyandpolicy.org/hp/research/papers/policy-paper-98.html.
Bloom, Allan David. The Closing of the American Mind: How Higher Education Has Failed Democracy and Impoverished the Souls of Today’s Students. New York: Simon & Schuster, 1987.
Copulsky, Jerome E. “The Last Prophet: Spinoza and the Political Theology of Moses Hess.” University of Chicago Divinity School, 2008. https://divinity.uchicago.edu/sites/default/files/imce/pdfs/webforum/032008/copulsky_last_prophet.pdf.
Durant, Will. The Story of Philosophy: The Lives and Opinions of the World’s Greatest Philosophers. Kindle Ed. Aristeus, 2014.
Eagleton, Terry. Across the pond: an Englishman’s view of America. 2013
Eberhard, Wolfram. A History of China. 3rd ed. [org. pub. 1969]. Project Gutenberg, 2006. http://www.gutenberg.org/ebooks/17695.
Herodotus. The Persian War. Translated by William Shepherd. Cambridge; New York: Cambridge University Press, 1982.
Hoffer, Thomas B., and Vincent Welch. Time to degree of U.S. Research doctorate Recipients. National Science Foundation Directorate for Social, Behavioral, and Economic Sciences, March 2006. http://www.nsf.gov/statistics/infbrief/nsf06312/.
Lukacs, John. At the end of an Age. New Haven: Yale University
Machiavelli, Niccoló. The Prince. Translated by George Bull. LondoEagleton, Terry. Across the pond: an Englishman’s view of America.
2013n; New York: Penguin Books, 2003.
Newman, John Henry. The Idea of a University Defined and Illustrated In Nine Discourses Delivered to the Catholics of Dublin. Project Gutenberg, 2008. http://www.gutenberg.org/ebooks/24526
Newman, John Henry. The University: Its Rise and Progress. Edited by Kevin A. Straight. Montrose, CA: Creative Minority Productions, 2015.
O’Brien, Keith. “The Ronin Insitute for wayward academics: a bold new idea to solve the PhD crises.” Boston Globe (May 27, 2012). https://www.bostonglobe.com/ideas/2012/05/26/new-idea-for-unemployed-academics/UUZOGe1KNWvUXDl7Yae1IL/story.html.
Spinoza, Benedictus de. The ethics of Spinoza: the road to inner freedom. Secaucus, N.J.: Citadel Press, 1976.
Spinoza, Benedictus de. Theologico-Political Treatise. Translated by R.H.M. Elwes. Project Gutenberg, 1997. http://www.gutenberg.org/ebooks/990.
Spinoza, Benedictus de, and Joseph Ratner. “The Life of Spinoza.” in The philosophy of Spinoza, [org. pub. 1926]. Project Gutenberg, 2010. https://www.gutenberg.org/ebooks/31205.
Thucydides. Thucydides: History of the Peloponnesian War. Translated by Rex Warner. Harmondsworth, Middlesex: Penguin, 1954.
Xenophon. Hellenica. Translated by Henry Graham Dakyns. Champaign, Ill.: Project Gutenberg, 2008. http://www.gutenberg.org/ebooks/1174
I’m nearly done reading the works of Plotinus—a simple statement, to sum up nine months of work. Plotinus’ Enneads have been, for me, the hardest material to read in my program of reading the Great Books. They are even slightly worse than Spinoza’s Ethics, which is an accomplishment indeed.
To be fair, the last thing that Plotinus thought he was writing was a basic introduction to his philosophical system. All of his written works were intended as discussion notes for seminar like classes with his advanced students. His student Porphyry did the best he could to edit them into a cohesive book, considering this was never the intended purpose. It is a shame that most of Porphyry’s own writings have been lost. For all we know, he wrote his own introductory book on Plotinian Philosophy, or at least essays that would have made his teacher’s writings more accessible. As it is, though, Plotinus is hard going.
So why take the time to read the Enneads? Well, there’s always Mortimer Adler‘s argument that reading the very hardest of the great books is the most effective way to improve your reading and, ultimately, your writing. This, or course, is my main reason for doing the Great Books project at all. But in the case of the Enneads we should also consider the incredible breath and magnitude of the work’s influence on at least two major world civilizations: our own Western Civilization and Islam.
One of the key culture complexes in Western Civ. is Christianity, and Christianity contained a major neo-Platonist strain from the very beginning, starting with the works of Paul and John. Plotinus, the greatest of the neo-Platonists, was unashamedly pagan yet, even during his own lifetime (circa 203-270 CE) many of his ideas were adopted by Christian writers. After his death his works continued to be taught in Rome and elsewhere, where they were studied by the newly converted Augustine, who saw them as the key to understanding Christianity. From Augustine to Abelard, Plotinian neo-Platonism was the dominant factor in medieval Christian theology and philosophy. After Abelard the influence other major wellspring of Western Philosophy, Aristotle, waxed while that of Platonism, including Plotinus, waned. Now, however, particularly since Jung’s writing, the balance seems to be tipping back towards Platonic idealism. Even a brief survey of the various “new thought” movements, such as Science of Mind shows them to be laden with various platonic ideas. The same is true of archetypal psychology, where frequently quote Plotinus and acknowledge their debts to him.
Meanwhile, a couple centuries after Plotinus a new religion, Islam, emerged and quickly expended into an international civilization. In the early days Mohamed and his immediate successors were more concerned with morality than with philosophy or theology. As Islam matured intellectually, however, in the seventh or eighth century, its thinkers began to get serious about theology, and especially metaphysics and eschatology. Like Augustine before them they found most of what they needed in Plotinus, adopting the idea of the Logos or World Soul as the primary force of creation and the theory that human souls, as emanations of the world soul, could be perfected through virtue to become one with God. The golden age of Islamic philosophy lasted from about 700 CE to about 1000 CE. During this time, most of the greatest philosophers in Islam such as Ibin Sina (Avicenna), al Kindi, and al Biruni, studied and were heavily influenced by Plotinus’ Enneads. Meanwhile new sects of Islam, particularly the Sufi, fastened on the mystical aspect pf Plotinus’ teaching and embedded it in their own practices.
It is impossible to overstate the contributions of Plotinus to these two religions and the civilizations to which they belong, and that alone means that it is worth it to study the Enneads…even if they take nine months to read.
Durant, Will. Caesar and Christ. Simon and Schuster. 1944.
Durant, Will. The Age of Faith. Simon and Schuster. 1950.
Henry, Paul. “The Place of Plotinus in the History of Thought” in The Enneads. Penguin. 1991.
Holmes, Earnest, The Science of Mind. Putnam. 1997.
The entire universe is constantly moving. Objects, images, even souls are really unending streams of atoms, eternally reconfiguring themselves. Everything contains the seeds of its own creation and destruction. No sooner have the atoms assumed a form than it starts to decay–whether that thing is a person, a world, or a universe. This is the world view of first century Epicureanism, which the poet Lucretius tried to spread to the masses by casting it in the form of a book-length philosophical poem called De Rerum Natura. As a poem, it was apparently a hit when it was published posthumously about 55 BCE (possibly after having been edited by Cicero, although this story is usually considered apocryphal). Nonetheless, Epicureanism never really took off in the Roman Empire. The claims that there was no afterlife, nothing except matter, and that the gods, if they existed, had no interaction with the world of men, held no resonance with the people. The takeaway point, that the philosopher should live simply, enjoying simple pleasures and avoiding ambition and the pursuit of wealth, was anathema to Roman society, which was, if possible, even more bourgeoisie than our own. Stoicism and Neoplatonism were the dominant philosophies of Rome, until both were replaced (and largely absorbed by) Christianity. Epicurus, Lucretius, and their fellows were centuries before their time; it was not until Spinoza, their natural scion, rediscovered and built upon their ideas in the 16th century that Western Civilization began to seriously incorporate these ideas in its main stream of thought.
In Three Philosophical Poets: Lucretius, Dante and Goethe, George Santayana writes the Epicurus was primarily a moral philosopher who adopted and adapted the natural philosophy of Democritus to support his moral platform, “Epicurus, the Herbert Spencer of antiquity, was in his natural philosophy an encyclopaedia of second-hand knowledge.” Lucretius, on the other hand, puts the natural philosophy in the foreground in his poem, striving to present a well justified, internally consistent system–a grand unified theory, if you will. When I read it, I was surprised how many things he got right, well before his time. For instance, his understanding of air resistance is fairly sophisticated. He also correctly identified smells as being composed of tiny particles which slowly diffused through the air. He was half right when he advanced a similar explanation for light (photons sometimes behave like a particle, and sometimes like a wave depending on circumstances) but makes up for it by correctly arguing that light will move faster in a vacuum than in a medium like air or water. He also correctly identifies that the shapes of particles are an important determinant of the physical properties of substances. At times he brushes tantalizingly close to a notion of entropy.
Of course he gets plenty of things wrong, mainly because he is mistaken about some of his fundamental axioms. For instance, his anatomy suffers from the fact that he thinks the mind is lodged in the upper abdomen. He does not question that the earth is the center of the solar system. Most importantly, because he feels everything is made up of matter, he advances completely erroneous explanations for many phenomena which really involve energy. For example, he believes that lightning is a concentrated form of the kind of matter which is found in fire. He sees the human brain as being composed of a multitude of microscopic moving particles which shift around rapidly, sort of like a very complex pachinko machine. He believes that magnets extrude microscopic fibers of iron to entangle other iron pieces. He believes that what we would call chemical bonds are caused by a physical hooking together of the shapes of atoms. Many of these errors were unavoidable, however, since he had no instruments with which to detect energy or fundamental forces. And on one level he was absolutely correct: Einstein would eventually prove, with his famous E=mc2, that everything is matter, or at least convertible into matter.
Despite these occasional quaint misconceptions, On the Nature of Things is a fascinating piece of work. To me, the epicurean viewpoint is much more intuitive that that of Plato and Aristotle, whose books I have recently been studying. I attribute this to the fact that, since my early training was in engineering, I have taken quite a few science classes in my life, so it is very easy for me to slip into the materialist/naturalist viewpoint. Then again, Spinoza–who, as I said, is the Epicureans philosophical heir–has long been one of my favorite philosophers. That being said, I find that I just can’t accept Lucretius’ contention that there is nothing beyond the material world. As fabulous and infinite as the universe (multiverse?) is, I just can’t accept that this is all there is. Lucretius seems to have been unquestioning in his atheism. For myself–even if I were not a Christian–I just find it hard to be that sure about anything.
Note About Editions:
Lucretius’ original poem was written in Latin in dactylic hexameter, a meter which isn’t compatible with English (or Latin, really–Lucretius literally couldn’t use certain words and phrases because they wouldn’t fit). English translations are either in verse or prose. The poetry translations give more of a sense of the original experience, but the prose translations are much easier to read. Project Gutenberg has William Leornards’ blank verse translation. Penguin’s prose translation (by Ronald Latham) is sold as On the Nature of the Universe. It would be preferable, of course, to read the poem in the original language, but that would require a better recollection of high school Latin than I can boast.
As I mentioned in my past few posts, I am in the process of reading as many as I can of Western Civilization’s Great Books as part of a project to improve my own writing. For the moment, I am trying to read the books in the order they were written–the idea being that, since later works build on the ideas of earlier works, the books will make more sense in order. Having just finished the works of Homer, I am now moving into the Hebrew Bible, also known as the Old Testament or the Tanakh. Although parts of the Hebrew Bible are based on oral traditions going back to the dawn of Mesopotamian civilization, scribes probably began editing the Hebrew Bible into its present form around the time of the Babylonian Captivity, which began in 597 BCE. Thus, it is newer than Homer, but older than any of the writing of Classical Greece. The reason that I will refer to it as the Hebrew Bible is because, while at least four major world religions accept it as inspired scripture, they all have their own names for it. The Hebrew Bible is a neutral term because everyone agrees that it was written in Hebrew.There are several different approaches that we can take when we read a sacred text like the Bible, based on what we seek to gain from the experience and how that text fits into our own belief system. I think it’s appropriate to use this post to give a brief overview. I should mention that I am not a Bible scholar myself. Furthermore, this whole series of articles is about how different books fit into the Western literary tradition and how they are relevant for modern writers, not about theology or comparative religion, so my perspective will naturally be different someone blogging about bible study or spirituality.
The first way to read the Bible is literally. Many people all over the world consider the bible to be the literal word of God, as dictated to various prophets. These people are likely to take a very topical approach to reading the bible. For instance, if they had a question about “marriage” they would probably look up several passages that mentioned marriage and see what the bible says on the subject. From a literary or philosophic point of view, this is a rather shallow level of reading and analysis, but for many people, that is not the point.
In the interest of full disclosure, I must mention that I am a member of the Episcopalian church. Like all Anglicans, we believe that the bible is divinely inspired and that it is the ultimate source of all of church doctrine. We do not believe, however, that it should necessarily be taken literally. The majority of us, for example, accept the theory of evolution and interpret the creation stories in Genesis in a metaphorical sense. My church also teaches that each individual needs to rely on his or her own powers of reason and the inspiration of the holy spirit to come to a personal understanding of scripture, and that scripture should be viewed in the context of the writings of the early church fathers and the liturgical traditions of the church. I do not, however, wish to disparage biblical literalists or imply that there view not valid.
This viewpoint goes hand in hand with the next major approach to reading sacred texts, which tries to go beyond what the words literally say and find out what they mean. This requires study and analysis of the historical context and the use of figurative language, allegory, and symbolic imagery. While this approach is mainstream today, it is actually fairly new. It was first articulated by Baruch Spinoza in his Theologico-Political Treatise. When the book was first published, in 1670, it was so revolutionary that it provoked a firestorm of reactionary criticism. Today it is barely read because many of Spinoza’s points seem like such commonplaces. Needless to say, we will be talking about Spinoza more in the future.The next major approach is scholarly analysis of the text itself. Word choices and writing styles of the texts are analyzed in the original language and used to theorize about how the texts have been edited or combined over time. Thus, we now believe that that Genesis, Exodus, and Numbers were compiled from at least three earlier sources by an anonymous editor, usually referred to as “J”. Interestingly, at least some experts believe that “J” was a woman.. If this is true, then J was probably the most influential female editor in the history of the world. This field has exploded in the past century as archeology discovered several very early biblical manuscripts. The best known of these finds is the Dead Sea Scrolls.
The last approach to reading the Bible, and the one of most interest to us as writers, is to study it as a work of literature, using the tools of literary criticism. A brilliant example of this in action is the book God: A Biography, which won Jack Miles a Pulitzer prize in 1996. In this book, which I am currently reading, Miles, a literary critic, analyzes God as the main character in a story which follows the traditional Jewish order for the books in the Hebrew Bible. While his his major analysis is literary, Miles introduces many fascinating insights from the first three approaches along the way. He argues that the main theme of the bible is that God created mankind in his own image and that mankind becomes more like god over time. God, however, is also a character who changes and develops over time and seems affected by his relationship with mankind.
Now that this introduction is out of the way, I will be back in a few days to write about particular sections of the Hebrew Bible, starting with the first five books, known to Christians as the Pentateuch and Jews as the Torah.