JB, those readings of your kids in their first quarter of their first year at the U of C were quite mouth-watering. The connections spring out:
–Homer leads to Virgil leads to Dante leads to Milton
–Plato leads to Aristotle leads to Cicero leads to Aquinas
–Machiavelli is a whole new world rejecting all of the foregoing.
Augustine seems missing from that brew, but I bet he got picked up later. And the historians and philosophers and plays and novels must be still to come.
By contrast Stanford assigns these uber-contemporary books focussed on race as summer reading, and and it sets up a required course called “Engaging Diversity”. My suspicion is that it would be quite possible to pass through Stanford without ever reading any of these old texts that almost all Chicago students read in first quarter. Is that true? If so, does it matter?
The classic texts do not lend themselves to a doctrinaire approach. Their embedded beliefs and worlds have passed into obscurity and are no longer fighting faiths. The fury of Achilles and the piety of Aeneas can be examined calmly. Aquinas and Dante are strange worlds to us. The past, as it is said, is a different country. Without reading the older writers most youngsters would be unaware of these old ideas and cultural norms. They would not know how they broaden and complicate our understanding of our own world, how they in fact gave birth to our own world. To be deprived of that knowledge makes us poorer in imagination and understanding.
My own recollection of a Chicago education is that these old texts are examined in more than a spirit of antique-hunting. Yes, Achilles is very different from us, but we too have lives that are short and beset with tragedy: how should we live? What does Dante have to say about our human life? What does the good society described by Aquinas tell us about own society? What does that provocateur Machiavelli tell us about a new and terrifying world being born in defiance an old one?
We are not merely orienting ourselves in the world as we read these classic authors, important as that is: We are also taking lessons from models of supreme excellence in how to think and write about the most important matters in human life. Yes, we can find other models in our own time; Ta-Nehisi Coates may be one of them. However, it means something to have stood the test of a millenium or two. And one might well find in Coates echoes of earlier ages - if one knows anything about those ages.
I would have no way of knowing how Stanford profs would teach “Selected Readings in Race” or “Between the World and Me.” It seems likely that the latter work would be presented as definitive. Would dissent from it get a hearing in a Stanford classroom? Would it even be permitted? I ask these questions seriously and because I don’t know the answer. Maybe someone who does can tell us. On the face of it Annika’s concern about indoctrination seems plausible.
One of the virtues of reading the old authors is that because their writings long ago ceased to be holy texts they are open to uninhibited interrogation, criticism, dissent. If complete acceptance and submission to Aquinas was once required, it no longer is. Plato has always had his detractors (one of whom was Aristotle!). No one will be exiled for taking Dante’s part against the Pope in the wars of the Guelphs and the Ghibellines. Machiavelli is a perpetual provocation, admittedly, but in our contemporary politics all sides channel his insights (without attribution!).
Whether a dispassionate and analytical distance from texts is desirable as opposed to a hot take on current authors is a big question. In a nutshell it’s the difference between the Stanford approach and the Chicago approach. As to which best serves the intellectual development of a youngster there can certainly be differences of opinion. But holding any opinion on anything ought to be the beginning of debate, not the pre-emptive end of it. (Aristotle taught me that.)