{"id":1464,"date":"2014-03-03T14:42:59","date_gmt":"2014-03-03T20:42:59","guid":{"rendered":"https:\/\/plato-philosophy.org\/?p=1464"},"modified":"2022-02-24T14:26:30","modified_gmt":"2022-02-24T14:26:30","slug":"frank-breslin-teaching-the-greeks-part-1","status":"publish","type":"post","link":"https:\/\/plato-philosophy.org\/frank-breslin-teaching-the-greeks-part-1\/","title":{"rendered":"Frank Breslin: Teaching the Greeks Part 1"},"content":{"rendered":"<style type=\"text\/css\"><!--\nP { margin-bottom: 0.08in; }\n--><\/style>\n<style type=\"text\/css\"><!--\nP { margin-bottom: 0.08in; }\n--><\/style>\n<h1 align=\"JUSTIFY\"><span style=\"color: #000000;\"><strong>Frank Breslin: Thoughts on teaching the humanities<\/strong><\/span><\/h1>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">I recently retired after 40 years of teaching in the New Jersey public school system, where I taught English, Latin, German, and social studies. Before that, in the late 1960\u2019s, I was a caseworker with welfare recipients in the inner city of Philadelphia, and prior to that I spent a thousand years in undergraduate and graduate schools, where I majored in the classics and German. For the past 29 years, I was teaching at Delaware Valley Regional High School in Frenchtown, NJ, a suburban high school in Hunterdon County.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">Going to high school and college in the 1950\u2019s and 1960\u2019s was a different world than today, when there was more time to be human, and the academic standards were high. As time progressed, however, the country\u2019s school systems, under federal and state laws, became more centralized, bureaucratized, and over-organized to a point where now they have become virtually unrecognizable from what past generations knew.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">But even in the past, high schools, not only in this country, but abroad as well, failed their students in one central way. They never tried to teach students to think. As a teacher, I\u2019ve always made it my resolve to right that wrong by keeping the critical spirit of the philosophical schools of antiquity alive, so that students would feel that they were part of something significant when they left my class. <\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">Adolescents have always been a skeptical lot. Anything and everything is fair game to them, and woe betide what is found wanting. Criticism comes easily to these professional critics who are taking the world\u2019s measure and finding themselves. Yet, high schools waste this irreverence by failing to harness, exploit, and turn it to educational use. By failing to tap into this abundant resource, they forgo their most precious asset \u2013 the intellectual restlessness of youth itself. By barring this critical spirit from the classroom, high schools teach that questioning is wrong and should play no part in one\u2019s education. If one wants it, one must get it on one\u2019s own \u2013 such is the lesson schools often convey.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">This is regrettable, for what could transform the classroom by encouraging students to think for themselves became one of life\u2019s many what-might-have-beens. Students are naturally curious and want to hear all sides of a question; they welcome the clash, the drama, the excitement of opposing opinions, and yet the schools deny them precisely what would capture their interest. Schools, by being locked into State curricula, have marginalized many students to educational limbos, where many lose interest and, finally, dismiss schools are irrelevant.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">It was with this in mind that, over the past several decades, I tried to bring this critical spirit of inquiry into the classroom. Whether it was creating courses on Modern Thought, the philosophical foundations of American History, technical introductions into Critical Thinking, Classical Greece, Greek Tragedy, the Bible as Literature, the teaching of Shakespeare, CP and AP English IV, I resolved to teach against the grain of inherited student expectations by welcoming students\u2019 questioning spirit.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">Students learned to take into account the historical era in which a particular answer or theory arose, the philosophical reasons and cultural forces which prompted that answer, the counterarguments that were raised at the time. They learned how to detect fallacies in logical reasoning; dissect and refute faulty arguments; classify statements into their respective categories to determine which could and couldn\u2019t be proven and why; in short, they learned not what to think, but how to think. By observing how each answer interacted with others over the centuries \u2013 how each qualified, complemented, or critiqued the others &#8212; students explored not only the contours of specific question, but the texture of critical thought itself.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">To be sure, a school must teach the factual, but if it imparts no more than that, it ultimately fails its students. It must also teach them how to think for themselves. Indeed, everything else is an educational frill! If the purpose of education isn\u2019t to train the mind to think critically, and to instill the courage to do it, what then is its purpose? One would do better to leave school and educate oneself! Why then learn to read, if one isn\u2019t also taught to judge the worth of what one is reading? Why learn to memorize, if one isn\u2019t at the same time taught how to organize these facts into meaningful patterns, which reveal the Big Picture? Seneca had it right when he said that it\u2019s not for school that we learn, but rather for life!<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">Teaching courses in this way entails the responsibility to present all sides of a question. The point is not to make converts, but critical thinkers. The teacher must not take a stand, but simply argue, or better, have students argue, each position convincingly. Teaching only one point of view isn\u2019t teaching, but indoctrination. A teacher\u2019s questions must stretch students\u2019 minds to discover the complexity, the magnitude, of issues and questions, and illuminate them from several perspectives. These questions may be specific or open-ended; they may elaborate or imply; they may prompt introspection or conjecture; they may seem to affirm or deny; they may probe and dissect \u2013 but they must never resolve.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">A teacher owes it to students to confound them, to have them feel the power of every position, to keep them in doubt as to which answer is right. A teacher must try to enter into students\u2019 perceptions of truth to help them evaluate these perceptions critically. With some, the teacher plays the liberal; with others, the conservative; with all, the devil\u2019s advocate. Plato went to the heart of the matter: \u201cPhilosophy begins in wonder.\u201d Wonder, not certainty, opens the mind. Certainty only closes it. A teacher\u2019s role is to make students uncertain.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">This kind of teaching stimulates not only thinking, but also feeling. It introduces students to a question\u2019s emotional landscape. It explores, through empathy, how it feels to hold a particular viewpoint by exploring its emotional landscape \u2013 the emotional advantages and disadvantages of holding it; it seeks not to judge or condemn, but only to understand.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">Teaching, like parenting, is an act of faith. One never knows what the future will bring. The harvest is always beyond our control. Yet one hopes to have opened a few young minds, to instill students with the confidence to use their own judgment, to think with courage and rational calm, to awaken a love for the romance of ideas, and to suggest that one\u2019s education, like philosophy, not only begins in wonder, but may end there, too.<\/span><\/p>\n<p align=\"JUSTIFY\">\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\"><b>Teaching the Greeks <\/b><\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">The first day of class, I enter the classroom, hold up our class text, Edith Hamilton\u2019s <\/span><span style=\"font-size: large;\"><i>The Greek Way<\/i><\/span><span style=\"font-size: large;\">, and announce, &#8220;Two ways of reading a book.&#8221; I then hold the book at arm\u2019s length as if reading it. Then I kneel down, head reverently bowed over the text, as if reading a prayer book. I get up, slowly look around the class, and ask: \u2018What was my point? What two states of mind are induced toward reading this book by adopting these two different postures?&#8221; A three-minute discussion follows, the question unresolved, and no one sure where it\u2019s all heading. <\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">&#8220;Truth! How do we know when we have it?\u201d Pause. \u201cIf we&#8217;re absolutely sure that we have it, more sure than of the fact we exist, does that mean we have truth? Does overpowering certainty prove that something is true?\u201d Several answers, as I tell students to simply speak up, without raising their hand. \u201cIf you&#8217;re certain you&#8217;re right, but inner certainty doesn\u2019t prove that you are, does that mean that you&#8217;re wrong?\u201d Students venture a few answers, and others nod in agreement. \u201cIf being certain you\u2019re right doesn\u2019t mean that you\u2019re right or you\u2019re wrong, what, then, does it mean?\u201d Students try to sort themselves out.<br \/>\n<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">&#8220;Is something moral, if your society says it\u2019s moral?\u201d Pause. \u201cOr does society say it&#8217;s moral because it <\/span><span style=\"font-size: large;\"><i>is<\/i><\/span><span style=\"font-size: large;\"> right?\u201d An extremely long pause, and a student replies that it\u2019s right if your society says it\u2019s right, and gives a few reasons why this is the case. \u201cFine, now argue the converse.\u201d Taken aback, the class makes a case for the opposite view. I pause a few seconds and ask, \u201cNow, how would you refute what\u2019s just been said?\u201d Students, warming to the subject, mount a spirited rebuttal. I continue, \u201cWhat would the opposition say in response?\u201d And, again, a good counter-rebuttal is made.<\/span><\/p>\n<p align=\"JUSTIFY\">\u201c<span style=\"font-size: large;\">Now, given the fact that we\u2019ve made two good cases for both sides, with good rebuttals, how would we know which answer is correct?\u201d Dead silence. I wait 30 seconds, leisurely pacing around the room, then sit in one of the empty desks. Still no response. I move on to the next question. <\/span><\/p>\n<p align=\"JUSTIFY\">\u201c<span style=\"font-size: large;\">Let me make the question even more interesting, now that we\u2019ve solved that one. [general laughter] Is it possible that many of the things you&#8217;ve been taught in school or at home could be wrong? Everything your parents, teachers, and everyone you usually look to for answers, except in this class, that all of them might have been wrong? Sincere though they were, but wrong?\u201d A few students slowly nod their assent, while others keep silent.<\/span><\/p>\n<p align=\"JUSTIFY\">\u201c<span style=\"font-size: large;\">Would this matter as long as everyone thought it was true and was happy believing it?\u201d Different answers are given, once again, without my commenting on whatever is said, showing neither approval or disapproval, but simply encouraging as students to speak up, conveying more by manner than word that they are free to say whatever they wish. I slightly alter the question. \u201cAs long as everyone thought that they had the right answers, were content and happy believing in them, would that be okay even if everything they believed in was wrong?\u201d Students, getting their second wind, begin to give more nuanced responses.<\/span><\/p>\n<p align=\"JUSTIFY\">\u201c<span style=\"font-size: large;\">Let\u2019s bring it a little closer to home. What if much of what we were taught, say, as a society, a nation, or culture, were an illusion, but it all <\/span><span style=\"font-size: large;\"><i>seemed<\/i><\/span><span style=\"font-size: large;\"> true because that\u2019s all we knew, and everyone we knew also believed the same thing and was happy with it. Would it then be okay to keep on believing in it?\u201d Students offer various answers.<\/span><\/p>\n<p align=\"JUSTIFY\">\u201c<span style=\"font-size: large;\">Let\u2019s get a little more real. Would it be foolish to question these ideas if you doubted they were true, even though everyone else thought that they were, but you didn\u2019t, but knew, if you did speak up, you wouldn\u2019t be popular anymore, might lose friends, even be punished, lose your job, be put in prison, or executed?\u201d Students are unsure how to respond, but some make valiant attempts, while many stay silent. <\/span><\/p>\n<p align=\"JUSTIFY\">\u201c<span style=\"font-size: large;\">What if you didn\u2019t go public with your doubts, but decided it was better to play it safe and not create waves, and only shared them with a few close friends. Would this be prudent or cowardly? Would your silence eat away at you?\u201d There being no response, I deepen the question: \u201cWould you have a moral obligation to speak out, a responsibility to let your voice be heard, because you felt you were right? Or would this be suicidal?\u201d A variety of answers are given, and I ask students to elaborate on a few, so that others can hear their reasoning. As always, the question ends without resolution.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">A three-paragraph aside. I\u2019ve begun this article \u201cin medias res\u201d to convey from the outset a sense of how the course was conducted for almost 30 years. Naturally, my reason for asking these questions wasn\u2019t only to elicit answers, but to accustom my college-prep and advanced placement seniors to think in a sustained and systematic philosophical way that rarely ever occurs in American high schools.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">This nine-week introduction to the Greeks set the stage for the rest of the year in a number of ways, but primarily in giving students the critical-thinking skills needed to do well in college. In learning the critical method of philosophical discourse, how the mind comes at issues from several different angles at once, bobbing and weaving, thrusting and parrying, detecting fallacies, classifying statements, testing assumptions, dissecting arguments, analyzing evidence, and arguing all sides of a question in a disciplined and methodical way, 17-year-olds learned an ensemble of technical skills that, again, are rarely taught in American high schools for a number of reasons.<\/span><\/p>\n<p align=\"JUSTIFY\"><span style=\"font-size: large;\">There was no such thing as heresy in the course. Students could say whatever they wished, provided they were willing to support it and, hopefully, say it in good English. For my part, I taught students not what to think, but how to think and, by so doing, tried to open for them the immensity of these timely and timeless questions raised by the Greeks, so that students could understand by doing that philosophy is nothing else but asking an endless series of \u201cwhys\u201d in an eternal romance with questions, that \u2018\u2018the love of wisdom grows out of wonder,\u201d and that the best way of teaching philosophy is the lived experience of wrestling with questions.<\/span><\/p>\n<p align=\"JUSTIFY\"><em>To be continued&#8230;<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Frank Breslin: Thoughts on teaching the humanities I recently retired after 40 years of teaching in the New Jersey public school system, where I taught English, Latin, German, and social studies. Before that, in the late 1960\u2019s, I was a caseworker with welfare recipients in the inner city of Philadelphia, and prior to that I <a href=\"https:\/\/plato-philosophy.org\/frank-breslin-teaching-the-greeks-part-1\/\" class=\"more-link\">&#8230;<span class=\"screen-reader-text\">  Frank Breslin: Teaching the Greeks Part 1<\/span><\/a><\/p>\n","protected":false},"author":6,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1464","post","type-post","status-publish","format-standard","hentry","category-plato"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.4 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Frank Breslin: Teaching the Greeks Part 1 - PLATO - Philosophy Learning and Teaching Organization<\/title>\n<meta name=\"description\" content=\"Frank Breslin: Teaching the Greeks Part 1 - a post from PLATO - 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