Contemporary Significance of the Greek Views of Paideia
ABSTRACT: We argue that there are three basic views of paideia in ancient Greece. After briefly discussing them, we turn our attention to the contemporary situation. We try to show that the dialogical or Socratic view of paideia can contribute toward a deeper understanding of the contemporary problem of multiculturalism.
In this article we will argue first that there are three basic views of paideia in ancient Greece (I). Then after making a brief overview of their fate in the later history (II), we will turn our attention to our contemporary situation and try to show that it is the dialogical or Socratic view of paideia which can contribute to a deeper understanding of the contemporary problem of multiculturalism (III).
I. The three basic views of Greek paideia are all connected with the concept of truth and the relation of man to it. I call these views "basic", simply because I consider the man's "transcendental" relationship to truth (which includes the denial of this relationship) fundamental for our understanding of paideia, especially in ancient Greece after Parmenides.
1) The authoritarian view is found in the so-called Presocratic thinkers, such as Parmenides and Heracleitus. They assert the existence of absolute eternal truth that can be grasped intuitively and expressed verbally by a few wise men (sophoi). Even though they disagree and dispute each other on the content of truth, they all share in the esoteric view of truth. Just as Being is separated from the realm of appearance by Parmenides, so the wise man who alone can discern Being is clearly distinguished from the common crowd who cannot move beyond the realm of appearance. Or according to Heracleitus only the wise man can give ears to the eternal Logos amid the ever-changing flow of the world; whereas fools are compared with swine that are content with mud. This view gives the wise the authority to teach Truth ex cathedra.
2) The relativistic view of the Sophists, especially of Protagoras and Gorgias, is more "democratic". We should not forget that the Sophists flourished especially in democratic Athens as testified among others by the friendship between Protagoras and Pericles, the greatest statesman of democratic Athens. Both Protagoras and Gorgias criticized and ridiculed the Parmenidean concept of Being. The famous words of Protagoras, "man is the measure of all things" should be interpreted in this light.
...ause it was the mission that NASA was able to put the first man up onto the moon. Neil Armstrong was the pilot of the Apollo 11 flight. There was a special shuttle that was attached to the spaceship; it was called the Eagle. The Eagle was designed to transport some crew members down to the moon. Armstrong was responsible for driving and landing the shuttle safely down to the moon. While on his way down to the moon, Armstrong realized that he was starting to run out of fuel. Thankfully, Armstrong did have enough to land on the moon and make it back up to the spaceship. When the Eagle was leaving the spaceship for the first time up in space, it wasn't completely depressurized so there was something like a gas bubble come from the shuttle as it was on its way to the moon. The gas bubble moved the shuttle off course and the Eagle actually landed four miles off course.
Uggen, Christopher, and Jeff Manza. "Why Should Felons Vote?" Democracys Ghost. N.p., n.d. Web. 27 Feb. 2014.
One of the more controversial debates in today’s political arena, especially around election times, is that of felon disenfranchisement. The disenfranchisement of felons, or the practice of denying felons and ex-felons the right to vote, has been in practice before the colonization of America and traces back to early England; however, it has not become so controversial and publicized until recent times. “In today’s political system, felons and ex-felons are the only competent adults that are denied the right to vote; the total of those banned to vote is approximately 4.7 million men and women, over two percent of the nation’s population” (Reiman 3).
Jaeger declares in his massive Paideia that civilization, culture, tradition, literature, and education are all merely aspects of what the Greeks meant by their term `paideia', and that these five "cannot take in the same field as the Greek concept unless we employ them all together." I will argue, pace Jaeger, that Plato's unique contribution was no perfection of sophistic humanism, no "reincarnation of the religious spirit of earlier Greek education, from Homer to the tragedians," but with its philosophical context properly restored an utter rejection of the authority of those institutions at the basis of what Greeks understood paideia to be. Without resorting to skepticism, Plato problematized the ordinary; without straining logic, he declared every premise and every conclusion radically open to further discussion and refutation and all this not only without dogmatism, but against dogma.
Spakovsky, H. A. (2013, March 15). Ex-cons Should Prove They Deserve the Right to Vote. Retrieved April 15, 2014, from The Heritage: http://www.heritage.org/research/commentary/2013/3/excons-should-prove-they-deserve-the-right-to-vote
W. Jäger (1) ("unitary method") presents "Paideia": both as medicine, and as Goodness, and as bringin-up justice in the state (governers, guards, citizens, women and children). It practically includes all riches of culture. It is possible to argue about definition for a long time. To us the classics is closer. In greek Platon's "Paideia" (IV ad.) a problem about an possibility and limits of attempts to improve man's life was put in a classical form. There are three classical approaches: Education of each separate citizen of a society (sometimes groups of the citizens) directly through introduction of ethical norms, developed by sages. Education of the elite of a society at first in conspiracy from most people, who then will transform a society in general.
In the ancient Greek city-state, a life of contemplation was considered to be the highest form of living. Philosophers were of more importance in the social hierarchy tha...
Athenian democracy includes participation of all adult, free, male, citizen, made possible for all. If at the beginning and during the thriving period of the Athens democracy the occupations of a state position was considered to be an worthy duty for the citizens, the taking in of ...
Nardo, Don. The Ancient Greeks at Home and at Work. 1st ed. San Diego, CA: Lucent, 2004. Print.
The root of Felon Disenfranchisement can be traced back to Greek and Roman laws. Where any person convicted of an infamous crime would lose his or her right to participate in polis. In Rome they would lose their right to participate in suffrage and to serve in the Roman legions. With the founding of the United States of America, the US Constitution gave the right to establish voting laws to the states. From 1776 - 1821 eleven states included felony disenfranchisement in their laws (Voter Registration Protection Act). By 1868 when the fourteenth Amendment was enacted eighteen states had adopted disenfranchisement laws. After the Civil War felony Disenfranchisement laws were used along with poll taxes and literary test to exclude African Americans from voting. The right to vote is considered to be one of the fundamental rights of citizenship in the United States. This right is more than just the right to mark a piece of paper and drop it in a box or the right to pull a lever in a voting booth. The right to vote includes the right to have a ballot counted for as a legal voting citizen. Although this right is considered fundamental, restrictions have been placed on this right. The main restriction is placed on persons convicted of a felony conviction all felonies not just infamous ones. Today on Election Day, as Americans wait in line to cast their vote over 4.65 million people are denied this most fundamental democratic right because of a past or present felony conviction.
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Wadley, Jared. "Panel: Ex-felons Should Be Allowed to Vote." January 9, 2012 | The University
Dillon, Matthew, and Lynda Garland. Ancient Greece: Social and Historical Documents from Archaic Times to the Death of Socrates. London: Routledge, 1994. No. 7.42, p. 209.
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