Our Faculty Fellow and Associate Professor, Director of Catholic Studies, and Chair of Philosophy as Aquinas College in Grand Rapids, MI, was on the Acton Line podcast of the Acton Institute last year (but just let us know recently!). Give a listen here:
With discussion sessions beginning this coming Saturday (9/23), I would be remiss if I did not put out a final call for registration in our Fall seminars. We have three provocative offerings, each of which promises to confront the errors of modernity in radically differing ways.
Rosenstock’s insights have to do above all with speech, time and history – topics infamous for their unpredictability, and fractious in their irreducibility to mere ratiocination or univocal definition. Aristotle, after all, reminds us that, due to the very nature of human events, there will never be a science of history. And yet, with all the ambiguities and surprises, it is in time and history that we live and move and have our being. We use propositions and syllogisms, but they do not provide us with a human dwelling, nor can they console us in our trials.
The term “phenomenology” has received a multitude of meanings over the past several centuries but today refers primarily to the loose collection of approaches initiated by Edmund Husserl with his 1900 (and revised in 1913) Logichse Untersuchungen, or Logical Investigations. Yet these approaches, while all see in phenomenology something foundational about how it is that human beings know, vary widely in their conduct. Prominent among them, and very frequently misunderstood, is the phenomenological approach advocated by Martin Heidegger—who, although perhaps the best-known of Husserl’s students, also perhaps departs the most radically among all the phenomenologists from his one-time teacher.
The importance of habit’s influence on action has been well noted by Saint Thomas and his followers (as, indeed, by all thoughtful followers of Aristotle) with respect to virtue and vice. This influence will be only as it were, however, an incidental object of our study. For, of particular importance in this seminar will be not only a consideration of habits as developing the individual, but as constituting the intersubjective reality of environment, community, and culture: of habits not only as they cause a coalescence of actuality in the human being (secundum se) but between human beings and the world (ad aliud).
Put otherwise, if we are to understand the full importance of habit, we cannot see it merely as something within ourselves as individuals but must recognize its influence on how we relate amongst ourselves.
Though “semiotics” is a word coined only in the late 17th century—and used consistently and meaningfully beginning only in the late 19th—the study of signs and their actions goes back millennia. During those thousands of years, some of the most important contributions were made during the age often called “Medieval” (though it would be better termed “Latin”) and especially by the Scholastic thinkers. Listen to this two-part podcast as Brian Kemple joins Hunter Olson to discuss the key figures and ideas from this period.
And be sure to check out all the great interviews on the Dogs with Torches podcast!
“Those ignorant of history are condemned to repeat it” — an oft-iterated maxim that is both often ignored, and, perhaps, misleads. Some history ought, perhaps, to be repeated. (Originality is seldom all that it is praised for being.) Nevertheless, an ignorance of history does have pernicious consequences. It makes us narrow-minded, arrogant, selfish, and ungrateful. Moreover, it seems to render us lacking in fortitude, a vicious absence notable today. Most especially conducing to that lack of fortitude, it seems, is the contemporary disdain for historical accounts of war and the inherent dangers of antiquity. This will be our topic for today’s Philosophical Happy Hour.
Life or Death in the Ancient World
Consider this passage from Edith Hamilton’s Roman Way:
“To the people of Romulus I set no fixed goal to achievement,” Virgil makes Jupiter in the Aeneid say of Rome’s future glory, “no end to empire. I have given them authority without limit.” Unlimited is what the Romans were, in desires, in ambitions, in appetites, as well as in power and extent of empire. There is a note of exaggeration in Rome, contradicting on first sight the outstanding national quality of practical sagacity which made them great empire builders. But upon closer view it ceases to be a contradiction. The Romans were pre-eminently men of war. They only choice they had for centuries was to conquer or be conquered. Possibly war was their most natural expression; certainly it was the price they must pay for being a nation. Under the spur of its desperate necessities in eight hundred years of fighting, as Livy reckons them, from the founding of the city to his own day, they developed extraordinarily one side of their genius, a sure, keen-sighted, steady common sense, but war, with its alternations of stern repression and orgies of rapine and plunder, was not a training to modify violent desires. Always rude, primitive, physical appetites were will to the fore.
What constitutes Rome’s greatness, in the last analysis, is that powerful as these were in her people there was something still more powerful; ingrained in them was the idea of discipline, the soldier’s fundamental idea. However fierce the urge of their nature was, the feeling for law and order was deeper, the deepest thing in them. Their outbreaks were terrible; civil wars such as our world has not seen again; dealings with conquered enemies which are a fearful page in history. Nevertheless, the outstanding fact about Rome is her unwavering adherence to the idea of a controlled life, subject not to this or that individual, but to a system embodying the principles of justice and fair dealing.
Edith Hamilton, 1932: The Roman Way, 192-94.
-Edith Hamilton, 1932: The Roman Way, 192-94.
Or consider this from Herodotus’ account of Thermopylae:
Xerxes listened [to his scout] but could not understand: that the Lacedaemonians [the Spartans] were really preparing to kill or be killed, to fight as much as was in their power, seemed to him to be the height of folly, the action of fools. So he sent for Demaratos son of Ariston [exiled king of Sparta], who was in the camp, and when Demaratos arrived, Xerxes questioned him about everything he had been told, trying to understand the meaning behind what the Lacedaemonians were doing. Demaratos answered, “You heard what I said about these men before, when we ere just setting out against Hellas, and you made me a laughingstock when you heard my view of how these matters would turn out. But it is my greatest goal to tell the truth in your presence, so hear me now once again. These men have come to fight us for control of the road, and that is really what they are preparing to do. For it is their tradition that they groom their hair whenever they are about to put their lives in danger. Now know this: if you subjugate these men and those who have remained behind in Sparta, there is no other race of human beings that will be left to raise their hands against you. For you are now attacking the most noble kingdom of all the Hellenes, and the best of men.” What Demaratos said seemed quite incredible to Xerxes, and he asked for the second time how they could possibly intend to fight his whole army, since there were so few of them. Demaratos replied, “Sire, if things do not turn out just as I claim they will, treat me like a liar.” But even by saying this he did not convince Xerxes.
Herodotus
Herodotus c.430BC: The Histories (Landmark edition), 585-86.
Do we today understand the concept of conquer or be conquered or of kill or be killed? Not long ago the notion, doubtless, was familiar to the Western mind: the Great Wars of the 20th century were waged against this threat. (Many, it seems, are ignorant enough to believe that World War II was fought because of the Holocaust.) But we see, in most of our contemporary media representations even of these events an idealism at work which would have been incomprehensible to our ancient forefathers. The movie 300, an absurd exaggerated re-telling of the Persians pyrrhic victory at Thermopylae, portrays Xerxes as something of an alien; of their army as monsters. That men could choose evil through natural circumstances—this truth is obscured. That one might have to choose to kill ordinary human beings, following an ordinary human leader: this painful truth of courage as a virtue is removed.
Retrieving Historical Understanding
It is right that we study philosophy, and theology; that we retrieve the arts and the disciplines that go with them. But we need also to make present again in our curricula a direct encounter with great history. Mostly, the great history relates sacrifices undertaken because someone believes in truths greater than themselves. Join us this evening as we explore the historical heritage all-too-readily abandoned in our modern Western world. Links below!
Philosophical Happy Hour
« »
Come join us for drinks (adult or otherwise) and a meaningful conversation. Open to the public! Held every Wednesday from 5:45–7:15pm ET.
Rosenstock-Huessy’s is a powerful and original mind. What is most important in his work is the understanding of the relevance of traditional values to a civilization still undergoing revolutionary transformations; and this contribution will gain rather than lose significance in the future.
Join us for an invigorating seminar that delves into the profound thought of Eugen Rosenstock-Huessy, a Jewish convert to Christianity, World War I veteran, and multifaceted thinker of the 20th century. A maverick philosopher and teacher, Rosenstock-Huessy emigrated from Nazi Germany to Harvard—where he was marginalized both for an interdisciplinary approach (before it was fashionable) and for unapologetically using the word “God” frequently in class. Thankfully he found a congenial home at Dartmouth College where his thought was given free reign until his death in 1973. Despite often being overlooked by conventional academia, his vast collection of works continues to resonate with contemporary scholars and has been praised as seminal by many critics.
The seminar promises to unlock the sui generis insights and methodologies that set Rosenstock-Huessy apart. His philosophical contributions defy easy categorization but open doors to understanding aspects of reality previously unnoticed. His ideas, stemming from unexpected cultural corners, offer a refreshing perspective on time, speech, and history—topics notoriously challenging to pin down.
Seminar Goals
Participants will explore Rosenstock’s enduring insights, focusing on his unique “grammatical method” of understanding. This approach safeguards against the modern tendency to reduce human reality to mere “scientific” statements. The discussion will also probe his perspective on the precedence of the second person over the first in our encounter with reality, his critique of prioritizing space over time, and his innovative “Cross of Reality” to reorient human consciousness.
Furthermore, the seminar will address Rosenstock-Huessy’s theories on the origin of language, emphasizing the primacy of hearing over seeing. It will also explore his alignment with other “speech thinkers” of the last century and his intricate understanding of history as a central theme converging all his insights.
This seminar invites scholars, students, and curious minds to engage with the challenging and inspiring works of this often-underappreciated thinker. It offers a stimulating journey into philosophical realms that continue to enrich and provoke our modern understanding of the cosmos and our place within it. Join us for this enlightening exploration that promises to be both intellectual revelation and tribute to one of the past century’s most intriguing and neglected minds.
1. The “Impure Thinker” that was Eugen Rosenstock-Huessy Readings: » [Primary] ERH. “Teaching Too Late – Learning Too Early,” from I Am an Impure Thinker, 91-114; Wayne Cristaudo et al. “Introduction: Eugen Rosenstock-Huessy (1888–1973)”, in Culture, Theory and Critique, 2015, vol. 56, 1 (12 pages). » [Secondary] Peter Leithart. “The Relevance of Eugen Rosenstock-Huessy,” First Things, 06.28.07 (seven pages); Wayne Cristaudo. “Why Rosenstock-Huessy Matters: Personal reflections on the occasion of the 50th Anniversary of his death,” unpubl., 2023 (29 pages).
September 30
2. Philosophy, Language and 20th Century “Speech-Thinkers” Readings: » [Primary] ERH. “The Uni-Versity of Logic, Language, Literature,” chapter 3 of Speech and Reality, 67-97. » [Secondary] Harold Stahmer. ” ‘Speech-Letters’ and ‘Speech-Thinking’: Franz Rosenzweig and Eugen Rosenstock-Huessy,” Modern Judaism, Feb. 1984, 57-81.
October 7
3. The Grammar Before and Beyond Our Grade-School Primers Readings: » [Primary] ERH. “In Defense of the Grammatical Method,” chapter 1 in Speech and Reality, 9-44. “The Grammar of the Soul,” from Practical Knowledge of the Soul, ch. 5, 18-33. » [Secondary] ERH. “Grammatical Health,” “Genus (Gender) and Life,” and “Editor’s Postscript,” chapters 12, 13 and 14 of The Origin of Speech, 110-129.
October 14
4. Time vis-à-vis Space in the “Cross of Reality” Readings: » [Primary] ERH. “Articulated Speech,” chapter 2 from Speech and Reality, 45-66. » [Secondary] ERH. “The Penetration of the Cross,” ch. 7 in The Christian Future (165-198); Peter Leithart. “The Cross of Reality,” unpubl., 2017 (11 pages).
October 21
BREAK
October 28
5. Human Speech – Evolved Ululation, or the Posterity of Poetry? Readings: » [Primary] ERH. “The Authentic Moment of Speech,” “The Four Diseases of Speech,” and “Church and State of Primitive Man,” from The Origin of Speech, the first three chapters, 2-27. » [Secondary] ERH. “The Speech of the Community,” ch. 9 from Practical Knowledge of the Soul, 48-61; “The Four Phases of Speech,” and “The Quadrilateral of Human Logic,” from I Am an Impure Thinker, 53-68.
November 4
6. History and Its Revolutions Readings: » [Primary] selections from Out of Revolution. » [Secondary] Norman Fiering. “Heritage vs. History: ERH as a “Physician of Memory,” from Understanding Rosenstock-Huessy, 60-93.
November 11
7. “Judaism Despite Christianity” Readings: » [Primary] ERH. “Prologue/Epilogue to the Letters – 50 Years Later,” 71-76; 171-194, from Judaism Despite Christianity -The Letters on Christianity and Judaism between ERH and Franz Rosenzweig. » [Secondary] Raymond Huessy. “A Reflection on the 1916 Correspondence between Rosenstock and Rosenberg,” in The Fruit of Our Lips, 303-311.
November 18
8. The Christian Future Readings: » [Primary]chapters from ERH. The Christian Future, 1946, and passages from The Fruit of Our Lips, 2021. » [Secondary] Peter Leithart. “Future and the Christian Era,” Theopolis, 2017.
Registration
Lyceum Institute seminar costs are structured on a principle of financial subsidiarity. There are three payment levels, priced according to likely levels of income. If you wish to take a seminar but cannot afford the suggested rate, it is acceptable to sign up at a less-expensive level. The idea is: pay what you can. Those who can pay more, should, so that those who cannot pay as much, need not. Lyceum Institute members receive a further discount (see here for details).
One payment covers all 8 weeks.
If you prefer an alternative payment method (i.e., not PayPal), use our contact form and state whether you prefer to pay as a Participant, Patron, or Benefactor, and an invoice will be emailed to you.
[2023 Fall] Rosenstock’s Thought – Public Benefactor
Upper-tier payment. Recommended for those with full-time employment in well-paying professions and sufficient resources to provide a little more.
$200.00
[2023 Fall] Rosenstock’s Thought – Public Patron
Middle-tier payment. Recommended for those with full-time employment and children, or for those in professions that do not pay as well as they ought, such as clergy and teachers.
$135.00
[2023 Fall] Rosenstock’s Thought – Public Participant
Basic payment. Recommended for those who are currently students, with part-time employment, or who cannot afford to pay more at the moment.
Phenomenology, a term rich with various meanings through history, is now commonly recognized as a collection of intellectual pathways pioneered by Edmund Husserl in his seminal work, Logische Untersuchungen or Logical Investigations (1900, revised in 1913 to coincide with the more-developed Ideas Pertaining to a Pure Phenomenology and Phenomenological Philosophy). These philosophical explorations, all grounded in the foundational study of human understanding, are as diverse as they are profound. One remarkable and often misunderstood approach within this tradition is that of Martin Heidegger: a distinguished student of Husserl, but one whose interpretations diverge sharply from those of his mentor.
Join us for this eight-week seminar (the first of two) that delves into the complexities of Heidegger’s phenomenological method. Beginning with a contrast to the background that shaped his thinking, followed by an examination of Heidegger’s own conceptualization of his method, and culminating in a rigorous exploration of his groundbreaking work, Being and Time (Sein und Zeit), this course offers a comprehensive study of Heideggerian phenomenology. A focused consideration of his thought-provoking essay, “On the Essence of Truth” (Vom Wesen der Wahrheit), will reveal both the merits and shortcomings of Heidegger’s approach.
Discover Phenomenology
Phenomenological Method: Discover the unique manner in which Heidegger conducts his own phenomenology—or “fundamental ontology”—by reading his most important works.
The Question of Being: Learn how Heidegger reinvigorated the question of being and opened new avenues for philosophical understanding across traditions.
World and Meaning: Investigate the structures of the World (Welt) and Meaning (Sinn and Bedeutung) through Heidegger’s philosophy.
Method & Structure
The seminar, designed for those familiar with the Western philosophical tradition, consists of:
Weekly Recorded Lectures: 40-60+ minute lectures expositing the work of Heidegger and attempting to make it more clearly intelligible.
Discussion Sessions: Participants and the instructor gather to discuss weekly readings and lecture every Saturday at 3:00-4:00 pm ET.
Reading: The primary text is Heidegger’s Being and Time with additional readings provided in PDF.
Time Commitment: Expect 8-10 hours per week for reading, lectures, and discussion.
Auditing or Completing: Participants who write an essay may “Complete” the seminar (and be considered for publication in Reality).
Meaningful Postmodernity
What distinguishes this seminar is its focus on demystifying the often-obscure thoughts of one of the most influential philosophers of the 20th century. Under the instructor’s guidance, participants will navigate the intricate terrains of phenomenology and the question of being, gaining insights that resonate deeply with human existence and intellectual curiosity.
Embark on this philosophical adventure with the Lyceum Institute, and unravel the mysteries of Being through the eyes of Heidegger. Whether you are a seasoned scholar of phenomenology or simply eager to explore these profound questions, this seminar offers a rare opportunity to engage with the complex landscape of modern philosophy. Register today and join a community dedicated to rigorous intellectual pursuit and enlightening discussion.
The Phenomenological Background » Lecture: Distinction and Methodological Outline Readings: » Required: Selections from Heidegger. » Kemple, “Heidegger’s Roots”.
September 30
The Concept of Being » Lecture: The Seinsfrage Readings: » Required: Being and Time, Introduction (21-64). » Supplement: Sheehan, “Phenomenology and the Formulation of the Question”.
October 7
Being Re-Situated » Lecture: Dasein Readings: » Required: Being and Time, 67-90. » Supplement: Kemple, “Phenomenology as Fundamental Ontology”.
October 14
Constitution of the World » Lecture: Welt Readings: » Required: Being and Time, 91-148. » Supplement: Kemple, “Phenomenology as Fundamental Ontology”.
October 21
BREAK
October 28
The Da of Dasein » Lecture: Being-With and Being-In Readings: » Required: Being and Time, 149-179. » Supplement: Kemple, “Phenomenology as Fundamental Ontology”.
November 4
Cognitive Unfolding of Dasein » Lecture: The Hermeneutic Circle Readings: » Required: Being and Time, 179-224. » Supplement: Kemple, “Sein and Knowledge”.
November 11
The Sein of Dasein » Lecture: Reality and the Reference to Care Readings: » Required: Being and Time, 225-278. » Supplement: Kemple, “Sein and Knowledge”.
November 18
Fundament of the Truth Relation » Lecture: Truth as Unconcealment Readings: » Required: “On the Essence of Truth”. » Supplement: Capobianco, “Reaffirming the ‘Truth of Being’”.
Registration
Lyceum Institute seminar costs are structured on a principle of financial subsidiarity. There are three payment levels, priced according to likely levels of income. If you wish to take a seminar but cannot afford the suggested rate, it is acceptable to sign up at a less-expensive level. The idea is: pay what you can. Those who can pay more, should, so that those who cannot pay as much, need not. Lyceum Institute members receive a further discount (see here for details).
One payment covers all 8 weeks.
If you prefer an alternative payment method (i.e., not PayPal), use our contact form and state whether you prefer to pay as a Participant, Patron, or Benefactor, and an invoice will be emailed to you.
[2023 Fall] Phenomenology: Heidegger’s Method I – Public Benefactor
Upper-tier payment. Recommended for those with full-time employment in well-paying professions and sufficient resources to provide a little more.
$200.00
[2023 Fall] Phenomenology: Heidegger’s Method I – Public Patron
Middle-tier payment. Recommended for those with full-time employment and children, or for those in professions that do not pay as well as they ought, such as clergy and teachers.
$135.00
[2023 Fall] Phenomenology: Heidegger’s Method I – Public Participant
Basic payment. Recommended for those who are currently students, with part-time employment, or who cannot afford to pay more at the moment.
In a world where habits often seem synonymous with unconscious and automatic reactions, it is time to revisit and explore the true depth and meaning of this vital aspect of human existence. The Lyceum Institute is pleased to present an 8-week intensive seminar on “Thomistic Psychology: Human Habits and Experience of the World.” Guided by the profound insights of Thomas Aquinas, the seminar will open up new horizons in understanding the complex reality of habits in human life.
Why Study Habits and Experience? The modern understanding of habit is often reduced to mere patterns of behavior. However, this seminar takes a unique approach, delving into the Thomistic tradition to unveil a more profound, multifaceted, and richer perspective. Further, this course intertwines the insights of Thomistic psychology with those derived from semiotics and phenomenology to examine not only the intrapersonal dimension of habits but also the intersubjective reality in community, culture, and environment.
Understanding Habits in Depth: Learn about Thomas Aquinas’s treatment of habit as a coalescent actuality, shaping our actions, virtues, and vices, and how it stands in contrast to contemporary notions.
Cultural Habit: Discover the influence of habits on how we relate amongst ourselves, a theme rarely drawn out explicitly in Thomistic texts but profoundly vital in our interconnected world.
The Role of Other Traditions: Though focused on St. Thomas, we will take a diverse approach by invoking traditions such as semiotics and phenomenology and engage with authors like Felix Ravaisson, who have written extensively on habit.
Method & Structure
The seminar, designed for those with prior study in or familiarity with Thomistic Psychology, consists of:
Weekly Recorded Lectures: 40-60+ minute lectures exploring concepts, arguments, and potential developments within the tradition.
Discussion Sessions: Engage in collective inquiry and civil debate with fellow participants and the instructor every Saturday at 1:00-2:00 pm ET.
Reading: Primary texts include Aquinas’ Summa theologiae (ST Ia-IIae) with additional readings provided in PDF.
Time Commitment: Expect 8 hours per week for reading, lectures, and discussion.
Auditing or Completing: Participants who write an essay may “Complete” the seminar (and be considered for publication in Reality).
Richness of Experience
This is not just a seminar but a deeply engaging experience that promises to enrich your understanding of human nature and the world around us. It allows an immersive exploration of texts, lectures, and lively discussions, bringing resolution to difficulties, enhancing intellectual curiosity, and directing further inquiry.
It is more than learning; it’s participation in a dynamic intellectual community, sharing thoughts, engaging in constructive debates, and fostering a collective pursuit of wisdom. Your contribution will not only enlighten you but others as well, and you’ll have the opportunity to have your work potentially evaluated for publication.
Join us at the Lyceum Institute for this enlightening journey, a course that goes beyond the conventional, offering a unique perspective that could redefine your understanding of habits and their role in human experience. Challenge your thoughts, deepen your insights, and be a part of a meaningful dialogue about human nature and culture. Register today for “Thomistic Psychology: Human Habits and Experience of the World,” and rediscover the richness of human existence.
The Nature of Habit » Lecture: Paradigms of Habit Readings: » Required: ST Ia-IIae, q.49. » Supplement: Selections from neuroscientific and psychological writings.
September 30
The Being of Habits » Lecture: Locus Habituum Readings: » Required: ST Ia-IIae, q.50. » Supplement: Robert Brennan, “The Habits of Man” in Thomistic Psychology.
October 7
Formation and Increase of Habits » Lecture: Determining the Indeterminate Readings: » Required: ST Ia-IIae, q.51-52. » Supplement: Selections from C.S. Peirce.
October 14
The Unity of Habits » Lecture: Order and Union Readings: » Required: ST Ia-IIae, q.53-54. » Supplement: Notes on feedback loops and neuroplasticity.
October 21
BREAK
October 28
Virtues as Habits » Lecture: Holding the Self Well Readings: » Required: ST Ia-IIae, q.55-56. » Supplement: Yves Simon, “Work and Culture”.
November 4
Moral and Intellectual Virtue » Lecture: Holding toward the World Readings: » Required: ST Ia-IIae, q.57-58. » Supplement: Yves Simon, “Work and Culture”.
November 11
Habituation toward Virtue or Vice » Lecture: Struggle within the World Readings: » Required: ST Ia-IIae, q.63, a.1-2, 4; q.71, a.1-4. » Supplement: Josef Pieper, “Doing and Signifying”.
November 18
The Habit of Responsibility » Lecture: Culture and Habit Readings: » Required: Selections from Thomas Aquinas. » Supplement: John Deely, “Philosophy and Experience”.
Registration
Lyceum Institute seminar costs are structured on a principle of financial subsidiarity. There are three payment levels, priced according to likely levels of income. If you wish to take a seminar but cannot afford the suggested rate, it is acceptable to sign up at a less-expensive level. The idea is: pay what you can. Those who can pay more, should, so that those who cannot pay as much, need not. Lyceum Institute members receive a further discount (see here for details).
One payment covers all 8 weeks.
If you prefer an alternative payment method (i.e., not PayPal), use our contact form and state whether you prefer to pay as a Participant, Patron, or Benefactor, and an invoice will be emailed to you.
[2023 Fall] Thomistic Psych: World and Habit – Public Benefactor
Upper-tier payment. Recommended for those with full-time employment in well-paying professions and sufficient resources to provide a little more.
$200.00
[2023 Fall] Thomistic Psych: World and Habit – Public Patron
Middle-tier payment. Recommended for those with full-time employment and children, or for those in professions that do not pay as well as they ought, such as clergy and teachers.
$135.00
[2023 Fall] Thomistic Psych: World and Habit – Public Participant
Basic payment. Recommended for those who are currently students, with part-time employment, or who cannot afford to pay more at the moment.
“…it is strange if it is a shameful thing not to be able to come to one’s own aid with one’s body but not a shameful thing to do so by means of argument, which is to a greater degree a human being’s own than is the use of the body.”
Aristotle, Art of Rhetoric, 1355a 40—1355b 3.
The nature and function of rhetoric have both long been matters of controversy, even among classical and like-minded authors. We find the reason for this controversy in the complex relationality of orator and audience: for each is ordered to an object, and the correspondence of such order a matter necessarily complex. That is, persuasion—with which rhetoric is concerned—concerns a myriad of relations. The rhetorician aims to bring these relations into alignment. Rhetoric as a study concerns first the discovery of the means of such alignment and, second, their application.
Discovering the means requires keen awareness of the instruments suitable for this task. In persuasion, we attempt to change another’s beliefs. That is, we attempt to convince another of the truth of some proposition so as to act in accordance with that truth when the occasion occurs. If we are corrupt, we will do so with disregard to that propositions’ truth ourselves. If we are righteous, we will seek the clear exposition of that truth. But before we can affect such exposition, we must be clear-sighted ourselves. Attaining such clarity is the goal of this, the first of two Art of Rhetoric courses offered at the Lyceum Institute.
Overall Course Structure
This course—as but one of eight courses in our Trivium program—is not intended to be taken as a standalone pursuit but integrated with the other arts. There are no prerequisites to our study of Rhetoric I: Discovery of Arguments, although it is encouraged that students begin with Grammar I: Foundations and Logic I: Basics of Argumentation.
The Art of Rhetoric I: Discovery of Arguments is 8 weeks long, with one brief recorded lecture and two recorded discussion sessions each week. Each discussion session is structured around readings of Aristotle’s Art of Rhetoric, Quintilian’s Institutio Oratoria, and Edward Corbett’s textbook, Classical Rhetoric for the Modern Student, with supplements and examples drawn from elsewhere in the tradition. Our study within discovery will attend primarily to the works of Aristotle and Corbett. Participants are expected to have read the assigned reading and listened to the lecture prior to the session, so that they may engage in a semi-structured discussion directed and moderated by the instructor and ask insightful questions about language and its use. Moreover, continual discussion will foster that participation and engagement throughout the week. Participants will be expected to partake in these discussions on a regular basis and will be challenged to do so directly.
Each week there will also be a 15 to 45-minute audio or video lecture, posted to Teams at the beginning of the week. This lecture will be based upon the assigned reading, but will also stray into related topics, or may use the reading as a launching point for addressing some related issue (perhaps one more general, or perhaps one more specific).
Though elements of the study of rhetoric can occur asynchronously—there being countless examples wherein we may encounter it on our own—discussions are nevertheless crucial for rightly directing our attention to the most salient points of expressing ourselves persuasively through language. Accordingly, two discussion sessions per week (with a midway break) will be held on Mondays from 6:00-6:45pm ET and Thursdays from 12:00-12:45pm ET, beginning on 4 September 2023 and ending on 2 November 2023,
Required Texts
Edward P.J. Corbett’s Classical Rhetoric for the Modern Student (in first or second editions; PDF provided though purchase strongly recommended).
Aristotle’s Art of Rhetoric, translated by Robert C. Barlett (Chicago: University of Chicago Press, 2019).
Quintilian’s Institutio Oratoria in the Loeb edition (Latin-English facing; PDFs provided).
Some additional readings will also be required (PDFs to be provided). Readings are subject to change.
Enroll Today
Study Rhetoric at the Lyceum
All Trivium courses are included in every level of Lyceum Institute enrollment. Sign up or take a Tour today to begin your mastery of language and deepening of thought.
What is the purpose of art? It is not a new question. To the contrary, it resides among the oldest of questions. Some may despair of a meaningful answer, given the ancient age of a question yet still be asked—and, at times, asked as though nothing said in the millennia before us has given satisfaction. Yet, that art has a purpose cannot be denied: for even the most-mysterious seeming of acts arises for the sake of some end, even if the act itself misses the mark by a wide margin.
To many, art seems to be primarily about communicating a message. In the past decade, the media through which art is transmitted and promoted has been painfully, dare I say cringe-inducingly, self-righteous and moralistic. In the words of Anastasia Berg, “For all its good intentions, art that tries to minister to its audience by showcasing moral aspirants and paragons or the abject victims of political oppression produces smug, tiresome works that are failures both as art and as agitprop.”[1] Such works—questionable as to which category is primary, that is, the art or the propaganda—may yet be lauded by the ideologues in support of their messages. But they are upheld as good works of art only by the most deluded.
To others, art may be purely about the “aesthetic experience”: by which is commonly meant works that somehow convey or evoke an emotional response at a perceptual level, a response that induces the audience to continue the experience. Thus, the work of art may be beautiful or hideous, joyful or tragic, but its purpose—so say such claimants—consists in the experience of the attraction. Notably, however, this attitude may result in works which require neither talent nor thought, but which have their whole being in provocation and stoking outrage. Such works, just as little as pieces of pure propaganda, seem to deserve the name “art”.
Final Cause of Art
As Berg, again, writes, “Art must be for something—even if only for its own sake. For all their differences, everybody seems to agree that beautiful images have ‘value’—the question is merely what kind.” And, as she concludes:
If good art and its criticism can free us from anything, it can free us… from the comforting delusion that we can ever transcend our human limits, defeat death, unhappiness and evil once and for all, or live in anyone’s vision of heaven on earth. This does not mean, however, that we can ever be liberated from the infinite pull of beauty itself, or be able to attend to images only when we feel like it. It is rather like this: we can decide what to do, but we can never decide what to dream.
The “infinite pull of beauty”—as inescapable as dreaming: not always present to us, but something which comes whether we will it or not. Just as we are fascinated by dreams, so, too, we are by the beautiful—not only to perceive it but to create it. Yet is the purpose of art merely to free us from “comforting delusions”? Such liberation, I believe, is an indirect and necessarily concomitant resultance of what art truly does; but hardly its primary purpose, for such presupposes the prevalence of these delusions, a prevalence which itself contradicts human nature in a way that our love for and pursuit of art does not.
Questions of Purpose
What then, can we say about art’s true purpose? Do we not need, first, to understand at least provisionally what art is? Can we identify its nature? Can we explain how someone creates it? Or how it is received? Do we know the work itself—the form that may make something even physically unexceptional into a vessel of beauty? What is the center—what is the final and orienting cause for art’s existence? Come join us this Wednesday (2 August 2023) for our Philosophical Happy Hour and discuss these important questions!
Philosophical Happy Hour
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Come join us for drinks (adult or otherwise) and a meaningful conversation. Open to the public! Held every Wednesday from 5:45–7:15pm ET.
Our friends over at the Catherine Project have opened their registration for Fall 2023 tutorials, reading groups, and Greek tutorials! Their wide range of offerings cover many fascinating works and ideas. You can discover their catalog here (PDF) or look at the offerings on their website. Once you have chosen a course or two to take, you may fill out their enrollment form here.
