The Liberal Arts Tradition

"This book introduces readers to a paradigm for understanding classical education that transcends the familiar three-stage pattern of grammar, logic, and rhetoric. Instead, this book describes the liberal arts as a central part of a larger and more robust paradigm of classical education that should consist of piety, gymnastic, music, liberal arts, philosophy, and theology. The book also recovers the means by which classical educators developed more than just intellectual virtue (by means of the seven liberal arts) by holistically cultivating the mind, body, will, and affections."--Back cover.

Ranging from Plato in antiquity to Martha Nussbaum in the present era, the authors of the seventy readings included in The Liberal Arts Tradition present significant and exemplary views addressing liberal arts education over the course of its history, particularly in the United States. Most of the documents are newly translated or no longer available in print. Arranged chronologically, each selection is accompanied by an informative introduction and extensive explanatory notes discussing its place within the liberal arts tradition. Based upon the author's twenty-five years of experience leading seminars concerning the history of liberal education, this collection presents a uniquely comprehensive and salient set of documents, while incorporating the neglected portrayal and discussion of women within the history of the liberal arts.

Advanced and developing countries across the globe are embracing the liberal arts approach in higher education to foster more innovative human capital to compete in the global economy. Even as interest in the tradition expands outside the United States, can the democratic philosophy underlying the liberal arts tradition be sustained? Can developing countries operating under heavy authoritarian systems cultivate schools predicated on open discussion and debate? Can entrenched specialist systems in Europe and Asia successfully adopt the multidisciplinary liberal arts model? These are some of the questions put to leading scholars and senior higher education practitioners within this edited collection. Beginning with historical context, international contributors explore the contours of liberal arts education amid public calls for change in the United States, the growing global interest in the approach outside the United States, as well as the potential of liberal arts philosophy in a global knowledge economy.

For over forty years, Leland Ryken has championed and modeled a Christian liberal arts education. His scholarship and commitment to integrating faith with learning in the classroom have influenced thousands of students who have sat under his winsome teaching. Published in honor of Professor Ryken and presented on the occasion of his retirement from Wheaton College, this compilation carries on his legacy of applying a Christian liberal arts education to all areas of life. Five sections explore the background of a Christian liberal arts education, its theological basis, habits and virtues, differing approaches, and ultimate aims. Contributors including Philip Ryken, Jeffry Davis, Duane Litfin, John Walford, Alan Jacobs, and Jim Wilhoit analyze liberal arts as they relate to the disciplines, the Christian faith, and the world. Also included are a transcript of a well-known 1984 chapel talk delivered by Leland Ryken on the student’s calling and practical chapters on how to read, write, and speak well. Comprehensive in scope, this substantial volume will be a helpful guide to anyone involved in higher education, as well as to students, pastors, and leaders looking for resources on the importance of faith in learning.

Why phonics and grammar are not trivial. Why have our political discussions in the United States become so ugly and pointless? Why are we suffering from such a breakdown in civility? In Not Trivial: How Studying the Traditional Liberal Arts Can Set You Free, Laurie Endicott Thomas explains that the problem boils down to education. The word civility originally meant training in the liberal arts. The classical liberal arts were a set of seven disciplines that were developed largely in ancient Athens to promote productive political discussions within Athenian democracy. They included three verbal arts (the trivium): grammar, logic, and rhetoric. They also included four arts of number, space, and time (the quadrivium): mathematics, geometry, music, and astronomy. These arts helped students learn to think rationally and to express themselves persuasively. The ancient Romans called these studies the liberal arts because they were considered appropriate for freeborn men, as opposed to slaves. Slaves were taught only the servile and mechanical arts, to make them more productive as workers. During the Renaissance, the classical liberal arts curriculum was supplemented by the humanities, including history, philosophy, literature, and art. Like the liberal arts, the humanities were intended to promote productive and even pleasant discussions among political decision-makers. Today, the sciences would have to be added to that curriculum. Thomas explains that the problems in our political system start in first grade. Our teachers are being trained and often forced to use a method of reading instruction that does not work. As a result, many children suffer from lifelong problems with reading. Our teachers are also being pressured to neglect the teaching of grammar. As a result, many children end up with poor reading comprehension and lifelong problems with logical thinking. Thus, they will have difficulty in making or appreciating reasonable arguments. Thomas argues that we cannot hope to enjoy freedom and equality until all children get the kind of education that is appropriate for free people. She concludes with a clear explanation of what that curriculum would be like.

Thoroughly embedded in postmodern theory, this book offers a critique of traditional conceptions of the liberal arts, exploring the challenges posed by cultural diversity to the aims and methods of a humanist education. Janet M. Atwill investigates a neglected tradition of rhetoric, exemplified by Protagoras and Isocorates, and preserved in Aristotle's Rhetoric. This tradition was rooted in the ancient sophistic and platonic conceptions of techn , or productive knowledge, that appears both in literary texts from the seventh century B.C.E. and in medical and technical treatises from the fifth century B.C.E. Atwill examines these traditions, together with sophistic and platonic conceptions, and considers the commentaries on Aristotle's Rhetoric by E. M. Cope and William S. J. Grimaldi, where the concepts of techn and productive knowledge disappear in the modern opposition between theory and practice. Since models of knowledge are closely tied to models of subjectivity, Atwill's examination of techn also explores the role of political, economic, and educational institutions in standardizing a specific model for subjectivity. She argues that the liberal arts traditions largely eclipsed the social and political functions of rhetoric, transforming it from an art of disrupting and reinventing lines of power to a discipline of producing a normative subject, defined by virtue but modeled on a specific gender and class type.

Lays out the Christian vision behind a liberal arts education that carefully prepares students to pursue their calling.

Happiness and Wisdom contributes to ongoing debates about the nature of Augustine's early development, and argues that Augustine's vision of the soul's ascent through the liberal arts is an attractive and basically coherent view of learning, which, while not wholly novel, surpasses both classical and earlier patristic renderings of the aims of education.