Lehrman American Studies Center

What is at stake is far from insignificant: it is how one should live one’s life. --Plato, The Republic

All our dignity consists…of thought…. So let us work on thinking well. --Pascal, Pensées

 

Required Texts:

1. Aristotle, The Nichomachean Ethics trans. J.A.K. Thomson (Penguin Books, 2004)
2. Seneca, The Stoic Philosophy of Seneca, trans. Moses Hadas (New York: W.W. Norton & Co., 1968)
3. St. Augustine, On Christian Teaching, trans. R. P. H. Green (New York: Oxford University Press, 1999)
4. St. Thomas Aquinas, Politics and Ethics, trans. and ed., Paul E. Sigmund (New York: W.W. Norton, 1988)

 

Class Purpose:

The object of this class is to promote an understanding of the development and influence of Western society, thought, and achievement. It will do this primarily via a focus on key ideas in Western history. The class will examine, in particular, the work of four thinkers in Western tradition: Aristotle, Seneca, Augustine, and Aquinas. Drawing on these writers’ work, the course aims to promote intellectual and moral reflection.

 

 

Class Grade:

Students’ grades will be based on performance on four exams (10% each), a final 20%, two papers (15% each), and classroom demeanor (10%). Classroom demeanor = punctuality, alertness, preparedness, and all the things that come with a student “having it together.”

• Papers: Students will write two papers of between 4 and 6 pages. In the first part of the first paper, the students will compare and/or contrast at least three aspects of the moral philosophical outlooks of Aristotle and Seneca. The student should demonstrate a broad understanding of the philosophers’ outlooks. The philosophers’ texts should be referred to often but quoted judiciously. In the second part of the paper, the student should reflect on how it would change his or her life if he or she took Aristotle’s or Seneca’s moral outlook to heart and acted on it. We will discuss what all this means in class. This paper is due at the beginning of class on October 27.
  • In the second paper, students should summarize Augustine’s approach to Scripture. What tools, for example, would a serious reader of Scripture want to have available when assessing a biblical text? In the latter portion of the paper, students should describe the approach the Scripture that they have been accustomed to. Students should state to the extent to which Augustine’s approach is different from what they are familiar with. And students should state what difference it would make to them if they adopted Augustine’s approach. This paper is due at the beginning of class on November 17.
  • In addition to judging the papers’ content, the professor will assess the quality of the papers as written works. Students must pay attention to grammar, syntax, and so on.
  • Papers that are exceptionally well done will receive extra credit at the professor’s discretion.
  • No clichés or popular turns of speech. Use your own brain and your own words.
    • Staple the papers. Do not email them.
    • An unstapled paper = 3% deducted from the student’s final grade.
    • Papers are due at the beginning of class on the assigned dates. Late papers will not be accepted, except in cases of real emergency.

• Cell phones: If a student’s cell phone goes off in class, except in the case of an emergency, the student’s final grade will be reduced by one full letter (e.g. from “B+” to “C+”)1

• Lap tops: No lap tops in class, excepting an unusual circumstance explained and agreed to by the professor.2

• Academic Corruption: Plagiarism and other forms of academic corruption are destructive of the educational enterprise and cannot be taken lightly. Students who plagiarize or cheat will automatically fail the course and will be reported to the academic dean.

• Make-Up Policy: In the rare event that a student will need to miss an examination for a legitimate reason (e.g. an unavoidable school-related project, a genuine emergency), the student will be allowed to make up the exam. The student should assume that the make-up examination will be more difficult than the original one.
  • Ensure well ahead of time that no one arranges travel plans that will make it impossible for you to take exams on the assigned days.

• Disabilities: Students with documented disabilities who need academic accommodations should make an appointment with the Director of Student Support Services to begin the accommodation process. They also are encouraged to make an appointment with the instructor as soon as possible. Students without documented disabilities who feel they may have difficulty with this course are also encouraged to make an appointment with the instructor to discuss what steps need to be taken to be successful.

• Fall Break and Thanksgiving Break: Friday, October 17 and Tuesday, November 25 are regular class days. Students should not make travel plans for Fall Break or Thanksgiving Break until after their regularly-scheduled classes have ended.

• The Final Examination: The final examination is comprehensive. Students must sit for the final exam at the specified time. The only exceptions are death or serious illness of a member of the student's immediate family, or illness of the student as certified by the university nurse or other responsible person.

• Discussion groups: The three discussion groups listed below are voluntary. Students will receive up to 3% extra credit for participating in the groups, the credit being contingent on readings summaries being turned in on time and on the student’s preparedness to participate in the discussion.

 

Class Schedule

• Aug. 27 Class introduction
  • Begin reading Aristotle’s Ethics. Be prepared to answer the relevant questions below by September 15 (exam #1).

• Aug. 29 Mesopotamia: Gilgamesh, wisdom literature, Hammurabi

• Sept. 1 Labor Day.

• Sept. 3 Discussion group reading summary due
  • Egypt: pharaohs, Aton, hieroglyphs

• Sept. 4 Discussion group with Dr. Frank Niles, 1:15-2:05; room TBD

• Sept. 5 The Hebrews: Cosmogony, anthropology, human dignity, commandments
  • Bring a Bible (Old testament) to class

• Sept. 8 The Hebrews: suffering, justice, and outsiders (Jonah)
  • Bring a Bible (Old testament) to class

• Sept. 10 Class meets at 11:00
  • The Greeks: Hippocrates, Thucydides, Critias, Pindar

• Sept. 12 The Greeks: Socrates and Plato

• Sept. 15 Exam #1
  • Begin reading The Stoic Philosophy of Seneca. Be prepared to answer the following questions by October 10 (exam #2).

• Sept. 17 Aristotle’s Ethics: class discussion

• Sept. 19 Aristotle’s Ethics: class discussion

• Sept. 22 Aristotle’s Ethics: class discussion

• Sept. 24 Aristotle’s Ethics: class discussion

• Sept. 26 Prof. is at a conference on economics at Hillsdale College

• Sept. 29 Greek words in English

• Oct. 1 Hellenism and the spread of Greek philosophy: Plutarch, Epicurus, Lucretius, Cicero, Cato the Elder

• Oct. 3 The Roman Republic: Polybius, Diodorus, Plutarch, Cicero, Sallust

• Oct. 6 Discussion group reading summary due
  • The Roman Empire: Augustus, Tacitus, Aelius Aristides, Josephus

• Oct. 7 Discussion group with Dr. Charles Pastoor, 1:15-2:05; room TBD

• Oct. 8 The Roman Empire in the New Testament
  • Bring a New Testament to class

• Oct. 10 Exam #2
  • Begin reading Augustine’s On Christian Teaching. Be prepared to answer the questions below by October 31 (exam #3)

• Oct. 13 Seneca’s philosophy: class discussion

• Oct. 15 Prof. is speaking at Roberts Wesleyan College

• Oct. 17 Seneca’s philosophy: class discussion

• Oct. 20 Fall break

• Oct. 22 Seneca’s philosophy: class discussion

• Oct. 24 Latin in English: The Pater Noster

• Oct. 27 Paper #1 due
  • Christians in the Roman Empire: Tertullian, Clement of Alexandria, persecutions (Eusebius), Saint Jerome, Saint Benedict

• Oct. 29 The decline and fall of the Roman Empire: Dio Cassius, Salvian, Jerome, Pope Gregory I

• Oct. 31 Exam #3

• Nov. 3 Augustine, On Christian Teaching: class discussion

• Nov. 5 Augustine, On Christian Teaching: class discussion

• Nov. 7 Augustine, On Christian Teaching: class discussion

• Nov. 10 Augustine on Genesis chapters 1-3
  • Begin reading Aquinas on politics and ethics. Be prepared to answer the attached questions by November 24 (exam #4)

• Nov. 12 Discussion group reading summary due
  • Converting the Germanic peoples: Bede, Einhard
  • Anglo-Saxon: The Fædur ure

• Nov. 13 Discussion group with Dr. David Brisben, 11:30-12:20; room TBD

• Nov. 14 The Byzantine Empire: Theophylact Simocattes, Procopius

• Nov. 17 Paper #2 due
  • Islam: Avicenna
  • Arabic in English

• Nov. 19 Learning in the early Middle Ages: Cassiodorus, Einhard, Charlemagne

• Nov. 21 Medieval culture: Galbert of Bruges, Fulbert, Bertran de Born

• Nov. 24 Exam #4

• Nov. 26 Thanksgiving

• Nov. 28 Trade and the crusades: Robert the Monk, William of Tyre, Emperor Frederick II

• Dec. 1 Medieval Learning and political thought: Abelard of Bath, John of Salisbury, Magna Carta

• Dec. 3 Aquinas on Ethics and Politics: class discussion

• Dec. 5 Aquinas on Ethics and Politics: class discussion

• Dec. 8 Aquinas on Ethics and Politics: class discussion

• Dec. 10 Setting the stage for the Reformation: the Black Death, John Wycliffe, Marsilius of Padua

• Dec. 12 Discussion of the final

• Dec. 18 (Thursday) Final Exam, 8:00-10:00

 

Readings Questions

• Read a set number of pages daily. Cramming may or may not help you through an exam, but it’s not much use for long-term learning—and it’s more stressful than taking things in a manageable stride.

• Questions for Aristotle’s Ethics
  • Aristotle’s Ethics, pp. 3-30:
    • What does Aristotle mean when he argues that every rational activity aims at some good?
    • How does Aristotle answer the question, What is good for man?
    • What, according to Aristotle, is happiness?
    • How does Aristotle say that happiness is acquired?
    • Is happiness to be praised as a means or valued as an end?
  • Aristotle, pp. 31-49
    • How, according to Aristotle, are moral virtues acquired?
    • What is Aristotle’s doctrine of the mean?
    • To what virtues does Aristotle apply his doctrine of the mean?
  • Aristotle, pp. 50-81
    • What does Aristotle mean by voluntary, involuntary, and non-voluntary actions?
    • What, according to Aristotle, is choice?
    • What is deliberation?
    • How does Aristotle define courage?
    • Why are licentious people like spoiled children?
  • Aristotle, pp. 144-166
    • What is the right principle that should regulate conduct?
    • What are the five modes of thought or states of mind by which truth is reached?
    • What is Aristotle’s “take” on wisdom?
    • What is the value of the intellectual virtues?
  • Aristotle, pp. 200-227
  • What constitutes friendship?
    • What are the three kinds of friendship?
    • What makes some friendships qualified or superficial?
  • Aristotle, pp. 228-253
    • What are some difficulties caused by differences of motive in friendship?
    • How is goodwill to be distinguished from friendship?
    • Is self-love justifiable?
    • Are friends necessary for happiness?

• Questions for The Stoic Philosophy of Seneca
  • Seneca, pp. 27-45
    • Seneca writes that “what seem to be evils are not actually such.” What does he mean?
    • What does Seneca mean when he says that “disaster is virtue’s opportunity”?
    • Seneca writes that the “duty of the good man” is “offer himself to fate.” What is his point?
  • Seneca, pp. 47-73
    • Spell out what Seneca means when he says that it is “not that we have so little time but that we lose so much.”
    • What, according to Seneca, is wrong with living “as if you would live forever”?
    • What does Seneca mean when he writes that “the science of life requires a whole lifetime”?
    • Seneca writes: “life is ample…for men who keep themselves detached from involvement.” What does he mean?
    • “It is a shameful ending for an old man to faint away in court while representing perfect strangers and courting the applause of an ignorant gallery.” What is Seneca’s point?
  • Seneca, pp. 75-106
    • “It is a mistake to think that the flattery of others is more harmful to us than our own flattery of ourselves.” What is Seneca’s point?
    • Under what conditions will a person “exercise and improve his abilities by participating fully in demanding activities”?
    • What threatens the activities alluded to in the previous question?
    • Why is a “correct estimate of self” necessary?
    • What must we learn to “strengthen” and “temper”?
    • Whose “itinerary is thoughtless and purposeless”?
    • What does Seneca mean when he says that the “life of many people is a fiction, polished up for exhibition”?
  • Seneca, pp.137-165
    • When is a ruler’s greatness “stable and secure”?
    • Why does Seneca say that the “end of the Roman peace” would bring disaster?
    • What is the “situation of men in the crowd”?
    • What advantages does an “even tempered and passionless king” have?
    • What advantages to ruler are there to punishing seldom?
  • Seneca, pp.167-174
    • What does Seneca say about “trusting everyone” and “trusting no one”?
    • What does Seneca say should “conform to society”?
    • When people come into our homes, what do we want them admire?
    • With what kind of people should we associate?
  • Seneca, pp.239-247
    • Seneca writes that “an animal whose delight is in fodder should herd with cattle.” What does he mean?
    • What does Seneca mean when he writes: “No man that serves his body is free”?

• Questions for Saint Augustine, On Christian Teaching
  • Augustine, pp. 3-29
    • Why does Augustine raise the topic of learning the alphabet?
    • In these pages, Augustine says that the human condition would be “wretched” if what were not true?
    • What does Augustine mean when he writes that words are “signs”?
    • What is both our “home” and the road to the “homeland”?
    • When we care for, or help, others, we receive some kind of reward. What kind of reward is it?
    • What do thoughtless assertions about Scripture lead a person?
  • Augustine, pp. 30-67
    • Augustine writes that Holy Spirit did what to prevent human “boredom”?
    • What are the seven stages Augustine discusses?
    • What are some reasons that texts “fail to be understood”?
    • Why does Augustine advise that we learn about science?
    • What are some examples of “utterly futile practices”?
    • Augustine sets “superfluous and self-indulgent” human institutions apart from what other kinds of institutions?
    • What is the value of the study of history to the reader of Scripture?
    • Logic is useful but one should beware of what?
    • According to Aristotle, are mathematics (“number”) invented or discovered?
  • Augustine, pp. 68-88
    • Where do ambiguities in Scripture reside?
    • Augustine writes that it is “a miserable kind of spiritual slavery to interpret signs as things.” What does he mean?
    • How should something in Scripture “that cannot be related either to good morals or true faith” be understood?
    • What does Augustine say about cultural differences?
    • How does Augustine counsel that we deal with unsavory passages in the Old Testament?
    • What do we do when the “literal interpretation of the [Scripture’s] words are absurd”?

• Questions for Saint Thomas Aquinas on Politics and Ethics
  • Aquinas, pp. 3-5, 7-10, 42
    • What are the two ways of knowing the truth about God?
    • What is the role and usefulness of reason?
    • In what does human happiness consist?
  • Aquinas, pp. 30-33, 46-57, 61-64, 69-73
    • How does Aquinas answer the question, Does God exist?
    • What are the roles of grace and natural reason?
    • How does Aquinas distinguish between eternal, natural, and human law?
    • Does natural law apply to everyone?
    • What is the purpose of human law?
    • Should law repress all vices?
    • What should the Christian’s disposition be toward disbelievers and heretics?
    • How does Augustine distinguish between different kinds of killing—e.g. homicide, suicide, killing in self-defense?
  • Aquinas, pp. 193-225
    • What arguments are made and against natural law of the type Aquinas argued existed?

1 Because the ubiquitous cell phone makes us stupid.

2 Because the desire to surf the Net (or whatever) often overpowers the desire to be a good student; and because it’s good for some places in the world to be unplugged.