Chapter 20: EDUCATION

INTRODUCTION

THE great books assembled in this set are offered as means to a liberal or general education. The authors of these books were educated men; more than that, they typified the ideal of education in their various epochs. As their writings reveal, their minds were largely formed, or at least deeply impressed, by reading the works of their predecessors. Many of them were related as teacher and student, sometimes through personal contact, sometimes only through the written word. Many of them were related as divergent disciples of the same master, yet they often differed with him as well as with one another. There is scarcely one among them—except Homer—who was not acquainted with the minds of the others who came before him and, more often than not, profoundly conversant with their thought.

Yet not one of the writings in this set is specifically a treatise on education, except Montaigne’s essay Of the Education of Children. Some of these authors speak more or less fully of their own education, as does Marcus Aurelius in the opening book of his Meditations, Augustine in his Confessions, Descartes in his Discourse, and Boswell. Others refer to their educational experience in fictional guise, as does Aristophanes in the argument in the Clouds between the Just and Unjust Discourses; or Rabelais when he tells of Gargantua’s schooling in Gargantua’s letter to Pantagruel. Sometimes they report the way in which other men were trained to greatness, as does Plutarch; or, like Gibbon, Hegel, and Mill, they describe and comment on the historic systems of education.

In still other instances the great books contain sections or chapters devoted to the ends and means of education, the order of studies, the nature of learning and teaching, the training of statesmen and citizens; as for example, Plato’s Republic, Aristotle’s Politics, Augustine’s Christian Doctrine, Bacon’s Advancement of Learning, Adam Smith’s Wealth of Nations, Hegel’s Philosophy of Right, and the psychological writings of James and Freud. But in no case is education the principal theme of these books, as it is for most of the works cited in the list of Additional Readings, among which will be found treatises on education by authors in this set.

EDUCATION IS not itself so much an idea or a subject matter as it is a theme to which the great ideas and the basic subject matters are relevant. It is one of the perennial practical problems which men cannot discuss without engaging in the deepest speculative considerations. It is a problem which carries discussion into and across a great many subject matters—the liberal arts of grammar, rhetoric, and logic; psychology, medicine, metaphysics, and theology; ethics, politics, and economics. It is a problem which draws into focus many of the great ideas—virtue and truth, knowledge and opinion, art and science; desire, will, sense, memory, mind, habit; change and progress; family and state; man, nature, and God.

This can be verified by noting the diverse contexts in which education is discussed in the great books. In each connection we shall find some of the special questions which together make up the complex problem of education. For example, the nature of teaching and learning is examined in the wider context of psychological considerations concerning man’s abilities, the way in which knowledge is acquired, and how it is communicated by means of language or other symbols. Different conceptions of the nature of man and of the relation of his several capacities surround the question of the ends of education. In this context questions also arise concerning the parts of education—the training of man’s body, the formation of his character, the cultivation of his mind—and how these are related to one another.

The whole theory of the virtues and of habit formation is involved in the question whether virtue can be taught or must be acquired in some other way, and in related questions about the influence of the family and the state on the growth of character. These questions are also asked in terms of general political theory. Different views of the state are involved in questions about the division of responsibility for education among various agencies. Questions about the purpose of education, and what sort of education shall be given to the diverse classes in the state, are differently raised and differently answered in the context of discussions of different forms of government.

Though they are far from exhaustive, these examples should nevertheless suffice to make the point that there can be no philosophy of education apart from philosophy as a whole. It may therefore not be a disadvantage to find the discussion of education in the great books almost always imbedded in the context of some more general theory or problem.

ONE OPINION FROM which there is hardly a dissenting voice in the great books is that education should aim to make men good as men and as citizens. “If you ask what is the good of education,” Plato writes, “the answer is easy—that education makes good men, and that good men act nobly, and conquer their enemies in battle, because they are good.” Men should enter upon learning, Bacon declares, in order “to give a true account of their gift of reason, to the benefit and use of men”; while William James stresses the need for “a perfectly-rounded development.” Thus it would seem to be a common opinion in all ages that education should seek to develop the characteristic excellences of which men are capable and that its ultimate ends are human happiness and the welfare of society.

Within this area of general agreement there are, of course, differences which result from the different views that are taken of man’s relation to the state or to God. If the good of the state takes precedence over individual happiness, then education must be directed to training men for the role they play as parts of a larger organism. Education then serves the purpose of preserving the state. Of all things, Aristotle says, “that which contributes most to the permanence of constitutions is the adaptation of education to the form of government. … The best laws,” he continues, “though sanctioned by every citizen of the state, will be of no avail unless the young are trained by habit and education in the spirit of the constitution.”

Rousseau seems to take a similar view when he calls for a system of public education run by the state. Its object is to assure that the citizens are “early accustomed to regard their individuality only in its relation to the body of the state, and to be aware, so to speak, of their own existence merely as a part of that of the state.” Taught in this way, the citizens, Rousseau claims, “might at length come to identify themselves in some degree with this greater whole, to feel themselves members of their country, and to love it with that exquisite feeling which no isolated person has save for himself.”

If happiness cannot be fully achieved on earth, then whatever temporal ends education serves must themselves be ordered to eternal salvation, and the whole process of human development must be a direction of the soul to God. “What did it profit me,” Augustine asks in his Confessions, “that all the books I could procure of the so-called liberal arts, I, the vile slave of vile affections, read by myself and understood… For I had my back to the light, and my face to the things enlightened; whence my face, with which I discerned the things enlightened, was not itself enlightened. Whatever was written, either on rhetoric, or logic, geometry, music and arithmetic, by myself without much difficulty or any instructor, I understood, Thou knowest, O Lord my God; because both quickness of understanding and acuteness in discerning, is Thy gift; yet did I not thence sacrifice to Thee.” Wherefore, Augustine concludes concerning this stage of his learning, “it served not to my use but to my perdition.” But Augustine does not therefore conclude that, under no circumstances, can liberal education be put to good use. In his treatise On Christian Doctrine, he considers in detail how the liberal arts, which serve so well in the study of Sacred Scripture, may also serve to bring the soul to God.

SUCH DIFFERENCES DO NOT, however, annul one consequence of the general agreement, namely, the conception that education is concerned with the vocation of man, and prepares him in thought and action for his purpose and station in life. In these terms Adam Smith argues for a minimum general education. He claims that “a man without the proper use of the intellectual faculties of a man, is, if possible, more contemptible than even a coward, and seems to be mutilated and deformed in a still more essential part of the character of human nature.” He explicitly points out that this is the condition of “the great body of the people,” who, by the division of labor, are confined in their employment “to a few very simple operations,” in which the worker “has no occasion to exert his understanding, or to exercise his invention in finding out expedients for removing difficulties which never occur.” The result, according to Smith, is that “the torpor of his mind renders him, not only incapable of relishing or bearing a part in any rational conversation, but of conceiving any generous, noble, or tender sentiment, and consequently of forming any just judgment concerning many even of the ordinary duties of private life.”

When the vocation of man is thus understood, a general or liberal education is vocational in that it prepares each man for the common conditions and callings of human life. In this sense specialized training, which by implication at least seems to be the object of Smith’s criticism, is not vocational. It fits a man only for some specialized function, according to which he or his social class is differentiated from some other man or class.

In our day, the word “vocational” is used in the opposite sense to mean specialized training, whether it is preparation for the least skilled of trades or for the most learned of professions. Since all men are not called to the practice of law or medicine—any more than all are called to productive work in the various arts and crafts, or the tasks of commerce and industry—the training they may need to perform these functions does not fully develop their common humanity. It is not adequate to make them good as men, as citizens, or as children of God.

The traditional meaning of the word “liberal” as applied to education entails a distinction between free men and slaves. Slaves, like domesticated animals, are trained to perform special functions. They are not treated as ends, but as means, and so they are not educated for their own good, but for the use to which they are put. This is true not only of slaves in the strict sense of household chattel; it is also true of all the servile classes in any society which divides its human beings into those who work in order to live and those who live off the work of others and who therefore have the leisure in which to strive to live well.

In accordance with these distinctions, Aristotle divides education into “liberal” and “illiberal.” Certain subjects are illiberal by nature, namely, “any occupation, art, or science, which makes the body or soul of the freeman less fit for the practice or exercise of virtue.” In this category Aristotle includes “those arts which tend to deform the body, and likewise all paid employments, for they absorb and degrade the mind.”

It is not only the nature of the subject, but also the end which education serves, that determines whether its character is liberal or illiberal. Even a liberal art becomes, in Aristotle’s opinion, “menial and servile … if done for the sake of others.” A man’s education “will not appear illiberal” only so long as “he does or learns anything for his own sake or for the sake of his friends, or with a view to excellence.” In other words, to be liberal, education must serve the use of leisure in the pursuit of excellence. It must treat man as an end, not as a means to be used by other men or by the state.

It follows that any society which abolishes the distinction of social classes and which calls all men to freedom, should conceive education as essentially liberal and for all men. It should, furthermore, direct education, in all its parts and phases, to the end of each man’s living well rather than to the end of his earning a living for himself or others.

IN THE CLASSIFICATION of the kinds of education, the word “liberal” is frequently used in a more restricted sense to signify not all education designed for free men, but only the improvement of the mind through the acquisition of knowledge and skill. In this sense liberal education is set apart from physical education which concerns bodily health and proficiency, and moral education which concerns excellence in action rather than in thought.

These divisions are clearly made, perhaps for the first time, in Plato’s Republic. The education described there begins in the early years with music and gymnastic. Gymnastic “presides over the growth and decay of the body.” Music, which includes literature as well as the arts of harmony and rhythm, is said to educate its students “by the influence of habit, by harmony making them harmonious, by rhythm rhythmical,” and its function is to develop moral as well as aesthetic sensibilities.

The second part of Plato’s curriculum, “which leads naturally to reflection” and draws “the soul towards being,” consists in the mathematical arts and sciences of arithmetic, geometry, music, and astronomy. The program is capped by the study of dialectic, to which all the rest is but “a prelude”; for “when a person starts on the discovery of the absolute by the light of reason only, and without any assistance of sense, and perseveres until by pure intelligence he arrives at the perception of the absolute good, he at last finds himself at the end of the intellectual world.”

Up to this point, the program can be taken as liberal education in the narrow sense of learning how and what to think. The fifteen years of experience in civic affairs and the tasks of government, which Plato interposes at the age of thirty-five, seem to function as another phase of moral training. This period provides “an opportunity of trying whether, when they are drawn all manner of ways by temptation, they will stand firm or flinch.”

To the extent that physical training aims, beyond health, at the acquirement of skill in a coordinated use of one’s body, it can be annexed to liberal rather than moral education. Plato notes, for example, that gymnastic should not be too sharply distinguished from music as “the training of the body” from the “training of the soul.” Gymnastic as well as music, he claims, has “in view chiefly the improvement of the soul,” and he considers the two as balancing and tempering one another.

Whether they produce competence in gymnastic or athletic feats, or, like the manual arts, proficiency in productive work, all bodily skills, even the simplest, involve the senses and the mind as well as bones and muscles. They are arts no less than music or logic. Apart from their utility, they represent a certain type of human excellence, which will be denied only by those who can see no difference between the quality of a racehorse and the skill of his rider. Whether these skills as well as other useful arts are part of liberal education in the broader sense depends, as we have seen, on the end for which they are taught or learned. Even the arts which are traditionally called liberal, such as rhetoric or logic, can be degraded to servility if the sole motive for becoming skilled in them is wealth won by success in the law courts.

IN THE TWO traditional distinctions so far discussed, “liberal education” seems to have a somewhat different meaning when it signifies the opposite of servile training and when it signifies the opposite of moral cultivation. In the first case, the distinction is based upon the purpose of the education; in the second, it refers to the faculties or functions being cultivated. When the second is stated in terms of the distinction between the intellectual and the moral virtues, liberal (i.e. intellectual) education is conceived as aiming at good habits of thinking and knowing, and moral education is thought of as aiming at good habits of will, desire, or emotion, along with their consequences in action.

Although he does not use these terms, Montaigne seems to have the contrast between moral and intellectual training in mind when he criticizes the education of his day for aiming “at nothing but to furnish our heads with knowledge, but not a word of judgment and virtue.” It is, to him, a “pedantic education,” which not only fails to achieve the highest educational purpose, but also results in a great evil, in that “all knowledge is hurtful to him who has not the science of goodness.”

A too sharp separation of the intellectual and the moral may be questioned, or at least qualified, by those who, like Socrates, tend to identify knowledge and virtue. Yet they seldom go to the opposite extreme of supposing that no distinction can be made between the task of imparting knowledge to the mind and that of forming character. Socrates, for example, in the Meno, recognizes that a man cannot be made temperate, courageous, or just in the same way that he can be taught geometry.

From another point of view, the notion of moral training is questioned by those who, like Freud, think that the patterns of human desire or emotion can be beneficially changed apart from moral discipline. It is the object of psychoanalysis, he writes, “to strengthen the ego, to make it more independent of the super-ego, to widen its field of vision, and so to extend its organization that it can take over new portions of the id.” To do this is radically to alter the individual’s behavior-pattern. “It is reclamation work,” Freud says, “like the draining of the Zuyder Zee.” Emotional education, so conceived, is therapeutic—more like preventive and remedial medicine than moral training.

Religious education is usually regarded as both intellectual and moral, even as the science of theology is said to be both speculative and practical. Citing the admonition of St. James, “Be ye doers of the word, and not hearers only,” Aquinas holds that religious education is concerned with the knowledge not only of “divine things” but also of the “human acts” by which man comes to God. Since man is infinitely removed from God, he needs for this purpose the grace of God, which, according to Aquinas, “is nothing short of a partaking of the divine nature.”

Both on the side of man’s knowledge of God and on the side of his love and worship of God, religious education involves the operation of supernatural factors—revelation, grace, sacraments. Hence God is Himself the primary source of religious education. But as the dispenser of the sacraments whereby “grace is instrumentally caused,” the church, according to Aquinas, functions instrumentally in the service of the divine teacher.

THE CONCEPTION OF THE means and ends of moral education will differ with different ethical theories of the good man and the good life, and according to differing enumerations and definitions of the virtues. It will differ even more fundamentally according to whether the primary emphasis is placed on pleasure and happiness or duty. The parties to this basic issue in moral philosophy, which is discussed in the chapters on DUTY and HAPPINESS, inevitably propose different ways of forming good character—by strengthening the will in obedience to law, or by habituating the appetites to be moderate or reasonable in their inclinations.

On either theory, the basic problem of moral education is whether morality can be taught and how. The Greeks formulated this question in terms of virtue, by asking whether such things as courage and temperance are at all teachable, as geometry and horsemanship plainly are. The problem remains essentially the same if the question is how the will can be trained. Can it be trained by the same methods as those which work in the improvement of the understanding?

The answer to the question, whichever way it is formulated, depends on the view that is taken of the relation between moral knowledge and moral conduct. Do those who understand the principles of ethics or who know the moral law necessarily act in accordance with their knowledge? Can a man know what is good or right to do in a particular case, and yet do the opposite? St. Paul seems to suggest this when he says, “For the good that I would I do not: but the evil which I would not, that I do.” If something more than knowledge or straight thinking is needed for good conduct, how is it acquired and how can one man help another to acquire it? Certainly not by learning and teaching in the ordinary sense which applies to the arts and sciences. Then how—by practice, by guidance or advice, by example, by rewards and punishments; or if by none of these, then by a gift of nature or by the grace of God?

These questions are necessarily prior to any discussion of the role of the family, the state, and the church in the process of moral training. They also provide the general background for the consideration of particular influences on character formation in men and children, such things as poetry and music, or laws and customs. All of these related problems of moral education have a political aspect, which appears in the issue concerning the state’s right to censor or regulate the arts for morality’s sake; in the question of the primacy of the family or the state in the moral guidance of the young; in the distinction between the good man and the good citizen or ruler, and the possible difference between the training appropriate for the one and for the other.

THE MAIN PROBLEM of intellectual education seems to be the curriculum or course of study. The traditional attempts to construct an ideal curriculum turn on such questions as what studies shall be included, what shall be their order, and how shall they be taught or learned. A variety of answers results from a variety of views of man’s faculties or capacities, the nature of knowledge itself, the classification and order of the arts and sciences. Especially important are the various conceptions of the nature and function of the liberal arts. Subordinate questions concern the place of the fine and useful arts in liberal education, and the role of experience and experiment—both in contrast to and in cooperation with the role of books and teachers.

In addition to the problem of the curriculum and its materials, the theory of intellectual education necessarily considers methods of teaching and learning. Here the various proposals derive from different views of the learning process—of the causes or factors at work in any acquisition of skill or knowledge.

The contribution of the teacher cannot be understood apart from a psychological analysis of learning, for the teacher is obviously only one among its many causes. It makes the greatest difference to the whole enterprise of learning whether the teacher is regarded as the principal cause of understanding on the part of the student; or whether the teacher is, as Socrates describes himself, merely ‘a midwife’ assisting the labor of the mind in bringing knowledge and wisdom to birth, and “thoroughly examining whether the thought which the mind … brings forth is a false idol or a noble and true birth.”

This Socratic insight is later reformulated in the comparison which Aquinas makes, in his tract Concerning the Teacher, between the art of teaching and the art of healing. Both are cooperative arts, arts which succeed only as “ministers of nature which is the principal actor,” and not by acting, like the art of the cobbler or sculptor, to produce a result by shaping plastic but dead materials.

The comparison which Hippocrates makes of instruction in medicine with “the culture of the productions of the earth” exhibits the same conception of teaching. “Our natural disposition,” he writes, “is, as it were, the soil; the tenets of our teacher are, as it were, the seed; instruction in youth is like the planting of the seed in the ground at the proper season; the place where the instruction is communicated is like the food imparted to vegetables by the atmosphere; diligent study is like the cultivation of the fields; and it is time which imparts strength to all things and brings them to maturity.”

This conception of teaching as a cooperative art, analogous to medicine or to agriculture, underlies the principles of pedagogy in the Great Didactic of Comenius. It gives significance to the distinction that Aquinas makes between learning by discovery, or from experience, and learning by instruction, or from a teacher—even as a person is healed “in one way by the operation of nature alone, and in another by nature with the administration of medicine.”

In addition to the technical considerations raised by the nature of the learning process, the discussion of teaching deals with the moral or emotional aspect of the relation between teacher and student. Without interest, learning seldom takes place, or if it does, it cannot rise above the level of rote memory. It is one thing to lay down a course of study; another to motivate the student. Though he does not hesitate to prescribe what is to be learned by the student, Plato adds the caution that there must be no “notion of forcing our system of education.”

More than interest is required. Teaching, Augustine declares, is the greatest act of charity. Learning is facilitated by love. The courtesies between Dante and Virgil in the Divine Comedy present an eloquent picture of love between student and teacher, master and disciple. Not only love, but docility, is required on the part of the student; and respect for the student’s mind on the part of the teacher. Intellectual education may not be directly concerned with the formation of character, yet the moral virtues seem to be factors in the pursuit of truth and in the discipline of the learning process.

WE HAVE ALREADY noted some of the political problems of education. Of these probably the chief question is whether the organization and institution of education shall be private or public. Any answer which assigns the control of education largely or wholly to the state must lead to a number of other determinations.

Who shall be educated, all or only some? Should the education of leaders be different from the education of others? If educational opportunity is to be equal for all, must the same kind as well as the same quantity of education be offered to all? And, in every case, to what end shall the state direct the education of its members—to its own welfare and security, or to the happiness of men and the greater glory of God? Should education always serve the status quo by preserving extant customs and perpetuating existing forms of government; or can and should it aim at a better society and a higher culture?

These are some of the questions with which statesmen and political philosophers have dealt, answering them differently according to the institutions of their time and in accordance with one or another theory of the state and its government. There are still other questions. Is freedom of expression, in teaching and discussion, indispensable to the pursuit of truth and the dissemination of knowledge? To what extent shall the state control the content and methods of education or leave such determination to the teaching profession? How shall public education be supported? Should it be carried beyond childhood and youth to all the ages of adult life; and if so, how should such education be organized outside of schools?

Mill, for example, holds it to be “almost a self-evident axiom that the State should require and compel the education, up to a certain standard, of every human being who is born its citizen.” Yet he deprecates the idea of a “general state education” as a “mere contrivance for moulding people to be exactly like one another.”

Discussing the pros and cons of this issue, Mill touches upon most, if not all, of the questions just raised. He believes that the difficulties could be avoided if the government would leave it “to parents to obtain the education where and how they pleased, and content itself with helping to pay the school fees of the poorer classes of children, and defraying the entire school expenses of those who have no one else to pay for them.” Schools completely established and controlled by the state, he maintains, “should only exist, if they exist at all, as one among many competing experiments, carried on for the purpose of example and stimulus, to keep the others up to a certain standard of excellence.”

So far as the problem of adult education concerns citizenship, Mill’s answer, like Montesquieu’s and Plato’s before him, is that nothing can take the place of active participation in political life. Men become citizens by living and acting as citizens, under the tutelage of good laws and in an atmosphere of civic virtue. So far as the problem of adult education concerns the continued growth of the mind throughout the life of mature men and women, the answer is not to be found in the great books in the words of their authors. Yet the great books as a whole may constitute a solution to that problem.

The authors of these books, from Homer to Freud, are the great original teachers in the tradition of our culture. They taught one another. They wrote for adults, not children, and in the main they wrote for the mass of men, not for scholars in this or that specialized field of learning.

The books exhibit these teachers at work in the process of teaching. They contain, moreover, expositions or exemplifications of the liberal arts as the arts of teaching and learning in every field of subject matter. To make these books and their authors work for us by working with them is, it seems to the editors and publishers of this set of books, a feasible and desirable program of adult education.

OUTLINE OF TOPICS

1. The ends of education 1a. The ideal of the educated man 1b. The disadvantages of being educated
2. The kinds of education: physical, moral, liberal, professional, religious
3. The training of the body and the cultivation of bodily skills: gymnastics, manual work
4. The formation of a good character, virtue, a right will 4a. The possibility and limits of moral education: knowledge and virtue 4b. The influence of the family in moral training 4c. The role of the state in moral education: law, custom, public opinion 4d. The effect upon character of poetry, music, and other arts: the role of history and examples
5. The improvement of the mind by teaching and learning 5a. The profession of teaching: the relation of teacher and student 5b. The means and methods of teaching 5c. The nature of learning: its several modes 5d. The order of learning: the organization of the curriculum 5e. The emotional aspect of learning: pleasure, desire, interest 5f. Learning apart from teachers and books: the role of experience
6. The acquisition of techniques: preparation for the vocations, arts, and professions
7. Religious education 7a. God as teacher: divine revelation and inspiration 7b. The teaching function of the church, of priests and prophets
8. Education and the state 8a. The educational responsibility of the family and the state 8b. The economic support of educational institutions 8c. The political regulation and censorship of education 8d. The training of the prince, the statesman, the citizen: aristocratic and democratic theories of education
9. Historical and biographical observations concerning the institutions and practices of education

REFERENCES

To find the passages cited, use the numbers in heavy type, which are the volume and page numbers of the passages referred to. For example, in 4 Homer: Iliad, BK II [265-283] 12d, the number 4 is the number of the volume in the set; the number 12d indicates that the passage is in section d of page 12.

Page Sections. When the text is printed in one column, the letters a and b refer to the upper and lower halves of the page. For example, in 53 James: Psychology, 116a-119b, the passage begins in the upper half of page 116 and ends in the lower half of page 119. When the text is printed in two columns, the letters a and b refer to the upper and lower halves of the left-hand side of the page, the letters c and d to the upper and lower halves of the right-hand side of the page. For example, in 7 Plato: Symposium, 163b-164c, the passage begins in the lower half of the left-hand side of page 163 and ends in the upper half of the right-hand side of page 164.

Author’s Divisions: One or more of the main divisions of a work (such as PART, BK, CH, SECT) are sometimes included in the reference. Line numbers, in brackets, are given in certain cases; e.g., Iliad, BK II [265-283] 12d.

Bible References: The references are to book, chapter, and verse. When the King James and Douay versions differ in title of books or in the numbering of chapters or verses, the King James version is cited first and the Douay, indicated by a (D), follows; e.g., OLD TESTAMENT: Nehemiah, 7:45—(D) II Esdras, 7:46.

Symbols: The abbreviation “esp” calls the reader’s attention to one or more especially relevant parts of a whole reference; “passim” signifies that the topic is discussed intermittently rather than continuously in the work or passage cited.

For additional information concerning the style of the references, see the Explanation of Reference Style; for general guidance in the use of The Great Ideas, consult the Preface.

1. The ends of education

4 Homer: Iliad, BK IX [430-441] 61c 5 Aristophanes: Clouds 488a-506d esp [866-1114] 499a-502b 7 Plato: Protagoras, 45d-46d / Apology, 201b-c / Republic, BK II-III, 320c-339a passim, esp BK II, 333b-c, 338a-339a; 341b-c, BK VI-VII, 383d-398c / Timaeus, 474b-d / Laws, BK I, 648b-649d; BK II, 653a-c; 656b-c, BK VII 713c-731d passim; BK XII, 796b-799a,c 8 Aristotle: Topics, BK I, CH 2 143d-144a / Metaphysics, BK I, CH 1-2 499a-501c 9 Aristotle: Parts of Animals, BK I, CH 1 [639ª1-15] 161a-b / Ethics, BK I, CH 2 339b-d; CH 13 [1102ª5-25] 347b-c / Politics, BK II, CH 5 [1263ᵇ36-1264ª1] 459a; BK VII, CH 13-BK VIII, CH 7 536b-548a,c 12 Lucretius: Nature of Things, BK II [1-61] 15a-d; BK III [1053-1075] 43c-d; BK V [1-54] 61a-d; BK VI [1-42] 80a-d 12 Epictetus: Discourses, BK I, CH 22 127c-128c; BK III, CH 15 190a-191a; CH 21 193d-195a; CH 24 203c-210a esp 208d-210a 12 Aurelius: Meditations, BK IV, SECT 3 263b-264a; SECT 16 264d; BK X, SECT 11-12 298b-d 13 Virgil: Aeneid, BK VIII [508-519] 272b-273a 14 Plutarch: Lycurgus-Numa, 63d-64a / Coriolanus, 174b,d-175a 17 Plotinus: First Ennead, TR III 10a-12b 18 Augustine: Confessions, BK I, PAR 14 4c-d; PAR 16 5a-b; PAR 19 5d; PAR 24 7a 19 Aquinas: Summa Theologica, PART I, Q 1, A 1 3b-4a; Q 94, A 3, ANS 504a-505a 23 Hobbes: Leviathan, PART I, 153a-156b 24 Rabelais: Gargantua and Pantagruel, BK II, 81a-83b 25 Montaigne: Essays, 55d-62a esp 60c-61c; 64c-66b; 69d-72a 26 Shakespeare: Taming of the Shrew, ACT I, SC 1 [1-40] 202c-203a 29 Cervantes: Don Quixote, PART I, 145d 30 Bacon: Advancement of Learning, 1a-28d esp 9c-d, 16d-17a 31 Descartes: Rules, I, 1a-2a; III, 3c-d / Discourse, PART I, 42d-43a; 44a-b 31 Spinoza: Ethics, PART IV, APPENDIX, IV 447b-c; IX 448a 32 Milton: Areopagitica, 385b; 390b-391a; 394b-395b; 397a 35 Locke: Human Understanding, BK II, CH XXX, SECT 8 249c-d 36 Swift: Gulliver, PART IV, 165a-167a 36 Sterne: Tristram Shandy, 417b-419b 38 Montesquieu: Spirit of Laws, BK IV, 13b,d-16a 38 Rousseau: Inequality, 346d-347a 39 Smith: Wealth of Nations, BK V, 340b-343d 42 Kant: Pure Reason, 223a-d / Fund. Prin. Metaphysic of Morals, 266a-b 43 Mill: Liberty, 303b-d / Representative Government, 344b-c; 424b-c 46 Hegel: Philosophy of Right, INTRO, PAR 20 17a; PART III, PAR 187 65a-c; ADDITIONS, 97 132c-133a 50 Marx: Capital, 238b-c 51 Tolstoy: War and Peace, BK I, 47b-c; BK VI, 244d-245d 53 James: Psychology, 274b-275a; 711b-712b 54 Freud: New Introductory Lectures, 868d-871a esp 870a-871a

1a. The ideal of the educated man

7 Plato: Lysis, 16c-18b / Laches, 37c-d / Republic, BK I, 319c-320c; BK III, 338a-339a; BK VII 388a-401d esp 390b-391b / Timaeus, 454a / Laws, BK I, 649b-d; BK II, 653a-654a; BK VI, 704a-b; BK XII, 796b-799a,c 8 Aristotle: Topics, BK I, CH 3 144a-b / Metaphysics, BK I, CH 1-2 499a-501c esp CH 2 [982ª5-20] 500b-c 9 Aristotle: Parts of Animals, BK I, CH I [639ª1-15] 161a-b / Politics, BK VII, CH 13-BK VIII, CH 7 536b-548a,c passim / Rhetoric, BK I, CH 8 [1365ᵇ32-39] 608a-b; BK II, CH 6 [1384ª33-35] 630d; CH 8 [1385ᵇ24-28] 632c; CH 23 [1399ª12-17] 647c 12 Epictetus: Discourses, BK I, CH 27 132b-133b; BK III, CH 10 185d-187a, CH 15 190a-191a; CH 21 193d-195a; BK IV, CH 6 230b-232c 12 Aurelius: Meditations, BK I 253a-256d; BK II, SECT 17 259b-d; BK IV, SECT 3 263b-264a; SECT 16 264d; BK X, SECT 11-12 298b-d 24 Rabelais: Gargantua and Pantagruel, BK II, 81a-83b 25 Montaigne: Essays, 59b-61c; 63d-80b esp 70d-72b, 74b-75a 26 Shakespeare: Taming of the Shrew, ACT I, SC 1 [1-40] 202c-203a / Love’s Labour’s Lost, ACT IV, SC II [22-34] 266c 30 Bacon: Advancement of Learning, 1a-28d esp 17b-27c; 86b-c 31 Descartes: Rules, III, 3c-d 32 Milton: Areopagitica, 397a 33 Pascal: Pensées, 34-37 177a-b 35 Hume: Human Understanding, SECT I, DIV 1-4 451a-452c 37 Fielding: Tom Jones, 99d-100a; 274b-c 38 Rousseau: Inequality, 346d-347b 39 Smith: Wealth of Nations, BK V, 340b-343d esp 343c-d 40 Gibbon: Decline and Fall, 88c-d: 644b-645d esp 644d-645a 42 Kant: Pure Reason, 223a-d / Fund. Prin. Metaphysic of Morals, 260d-261d / Practical Reason, 337a-338c / Judgement, 508c-509a 43 Mill: Liberty, 294b-296d / Utilitarianism, 451c-452b 44 Boswell: Johnson, 130b; 283c 46 Hegel: Philosophy of Right, ADDITIONS, 15 118d; 68 126d-127a; 98 133a; 119 136b 47 Goethe: Faust, PART I [1765-1775] 42b 50 Marx: Capital, 176d-178a; 238b-c 52 Dostoevsky: Brothers Karamazov, EPILOGUE, 411b-412d 53 James: Psychology, 736b-737a

1b. The disadvantages of being educated

5 Euripides: Medea [276-305] 214c-d 5 Aristophanes: Clouds 488a-506d 6 Thucydides: Peloponnesian War, BK I, 370a-c 7 Plato: Protagoras, 47a-b / Gorgias, 272b 9 Aristotle: Rhetoric, BK II, CH 21 [1394ª29-34] 642a; [1394ᵇ25-32] 642c; CH 22 [1395ᵇ27-32] 643d, CH 23 [1399ª12-17] 647c 12 Epictetus: Discourses, BK III, CH 21 193d-195a; CH 24, 205c-206a; 207d-208a; BK IV, CH 1, 221b-c; CH 8 235b-237d 12 Aurelius: Meditations, BK II, SECT 3 257a-b 18 Augustine: Confessions, BK I, PAR 25-26 7a-c; BK IV, PAR 28-31 26a-27a 22 Chaucer: Miller’s Tale [3448-3464] 217a 23 Hobbes: Leviathan, PART I, 56d; PART II, 150c-d 24 Rabelais: Gargantua and Pantagruel, BK II, 77b-78b 25 Montaigne: Essays, 55d-62a; 75a-77d; 150d-151a; 232d-240a; 321a-c; 397a-398c; 448b-449a; 502c-504c; 508a-512a; 520b-d 26 Shakespeare: 2nd Henry VI, ACT IV, SC I [92-117] 58d-59a / Love’s Labour’s Lost, ACT I, SC 1 [55-94] 254d-255b, [143-147] 255d; ACT V, SC II [69-72] 274d 30 Bacon: Advancement of Learning, 1a-28d esp 2c-17b, 30b-c; 73d-74c 31 Descartes: Rules, II, 2a-b / Discourse, PART I, 42b-c 35 Locke: Human Understanding, BK I, CH III, SECT 20 110c-111a; BK II, CH XXXIII, SECT 3 248c 36 Swift: Gulliver, PART III, 58a-b; PART IV, 94b-95a 37 Fielding: Tom Jones, 99d-100a; 158a-161d esp 158c-159a 38 Rousseau: Inequality, 344d-345c; 346d-348a; 362a-d; 363a-366d 39 Smith: Wealth of Nations, BK V, 337a-d; 340b-c 42 Kant: Practical Reason, 304d-305a; 358a / Judgement, 608b-c 44 Boswell: Johnson, 201b-c 47 Goethe: Faust, PART I [354-417] 11a-12b; [614-807] 17a-21a; [1583-1606] 38b-39a; [1803-1815] 43a; PART II [4917-4922] 122a; [6228-6238] 152a-b 51 Tolstoy: War and Peace, BK I, 19c-20b; BK V, 215b-c

2. The kinds of education: physical, moral, liberal, professional, religious

7 Plato: Protagoras, 46b-d / Republic, BK II-III, 320c-339a esp BK III, 333b-339a; BK VI, 380d-381a; BK VII, 391b-401a / Sophist, 555b-c / Laws, BK I, 649b-d; BK II, 653a-663b esp 662d-663b; BK VII, 717b-d; 728b-730d; BK XII, 797b-798b 9 Aristotle: Politics, BK VII, CH 15 [1334ª7-28] 539b-d; BK VIII, CH 2-3 542b-543d 12 Epictetus: Discourses, BK III, CH 15 190a-191a 13 Virgil: Aeneid, BK IX [590-620] 295a-b 17 Plotinus: First Ennead, TR III 10a-12b 18 Augustine: Confessions, BK III, PAR 7-9 14c-15b; BK IV, PAR 28-31 26a-27a / Christian Doctrine, BK II, CH 8-42 639d-656d; BK IV 675a-698a,c 20 Aquinas: Summa Theologica, PART I-II, Q 105, A 4, ANS 318b-321a 25 Montaigne: Essays, 57b-61c esp 60b-61c; 63d-75a passim 30 Bacon: Advancement of Learning, 30b-c; 53d-54b 31 Descartes: Discourse, PART I, 42d-43a 33 Pascal: Pensées, 34-37 177a-b 36 Swift: Gulliver, PART IV, 166b-167a 38 Montesquieu: Spirit of Laws, BK IV, 15c 46 Hegel: Philosophy of Right, PART III, PAR 197 67a-b 50 Marx: Capital, 237d-238c 51 Tolstoy: War and Peace, BK I, 47b-c; BK VI, 244d-245d

3. The training of the body and the cultivation of bodily skills: gymnastics, manual work

5 Aristophanes: Clouds [866-1114] 499a-502b esp [1002-1024] 500d-501a 7 Plato: Protagoras, 46c / Gorgias, 261a-262a; 289d-290a / Republic, BK II, 310c-d; 320c-321a; BK III, 334b-335b; BK VI, 380d-381a, BK VII, 391c-d; 398c-399d / Timaeus, 475b-d / Statesman, 599d-600a / Laws, BK I, 644b-646a; BK II, 653b-654a; 663a-b; BK VII, 717b-d; 721d-722c; 726a-727c; BK VIII, 734a-735a 8 Aristotle: Physics, BK VII, CH 3 [246ᵇ10-ᶜ19] 329c-330a / Heavens, BK II, CH 12 [292ª14-ᵇ18] 383d-384b 9 Aristotle: Ethics, BK II, CH 6 [1106ᵇ35-ᶜ8] 352a / Politics, BK IV, CH 1 [1288ᵇ10-20] 487a-b; BK VII, CH 15 [1334ª-28] 539b-d; CH 17 [1336ª4-39] 541a-c; BK VIII, CH 3-4 542d-544c 10 Hippocrates: Articulations, PAR 52 109b-110a, PAR 55, 111c; PAR 58 112b-113a / Aphorisms, SECT I, PAR 3 131a-b; SECT II, PAR 49-50 133d 12 Epictetus: Discourses, BK III, CH 15, 190a-c 13 Virgil: Aeneid, BK IX [590-620] 295a-b 14 Plutarch: Lycurgus, 40c-42a / Coriolanus, 175b / Philopoemen, 293d-294a 17 Plotinus: Third Ennead, TR I, CH 8, 86d-87b 20 Aquinas: Summa Theologica, PART I-II, Q 50, A 1, ANS 6a-7b 24 Rabelais: Gargantua and Pantagruel, BK I, 28a-29b 25 Montaigne: Essays, 43d; 66c-67a; 73b-c 30 Bacon: Advancement of Learning, 53d-54a 36 Swift: Gulliver, PART IV, 166b-167a 38 Rousseau: Inequality, 335a-b; 348d-349a 39 Smith: Wealth of Nations, BK I, 42d-43c; 53a; BK V, 337d-338a 40 Gibbon: Decline and Fall, 5a-b 46 Hegel: Philosophy of Right, PART I, PAR 52, 25c / Philosophy of History, PART II, 267b-268b 49 Darwin: Descent of Man, 269b-271a; 278c-d 50 Marx: Capital, 164b-166a; 170c-171b, 237d-240c 53 James: Psychology, 74a-75a; 332a; 774a

4. The formation of a good character, virtue, a right will

5 Euripides: Suppliants [857-917] 266a-b / Hecuba [592-602] 357d-358a 5 Aristophanes: Clouds [866-1114] 499a-502b 7 Plato: Laches, 30a-b / Protagoras, 45d-46d / Euthydemus, 66b-67b / Phaedrus, 128a-d / Meno 174a-190a,c / Republic, BK I, 314b-c, BK II-III, 320c-339a / Timaeus, 474c-d / Laws 640a-799a,c esp BK I, 644b-645c, 649b-650b, 651a-c, BK II, 653a-b, 656b-c, BK VI, 706c, BK VII 713c-731d / Seventh Letter, 801b-c 9 Aristotle: Ethics, BK I, CH 13 [1102ᵇ28-1103ª3] 348c; BK II, CH 3 [1104ᵇ4-14] 350a, BK III, CH 12 [1119ª35-ᵇ19] 366a,c / Politics, BK II, CH 7 461d-463c; BK VII, CH 13-BK VIII, CH 7 536b-548a,c 12 Lucretius: Nature of Things, BK III [1-30] 30a-b; BK V [1-54] 61a-d; BK VI [1-42] 80a-d 12 Epictetus: Discourses 105a-245a,c esp BK I, CH 1-5 105a-110c, CH 18 124a-125a, BK II, CH 24-BK III, CH 2 129a-141c, BK III, CH 21-24 166c-174b, BK III, CH 3 178d-180a, CH 8-11 184b-187b, CH 13 188b-189c, CH 23-26 201a-213a,c, BK IV, CH 3-7 224b-235a, CH 9-13 237d-245a,c 12 Aurelius: Meditations 253a-310d esp BK I, SECT 7-9 253b-254a, SECT 11 254b, SECT 14-16 254b-255d, BK II, SECT 17 259b-d, BK IV, SECT 18 264d, BK V, SECT 14 271b, SECT 16 271c-d, BK VI, SECT 12 274c, BK VII, SECT 69 284d, BK VIII, SECT 1 285a-b, SECT 13 286c, BK IX, SECT 41 295c 13 Virgil: Aeneid, BK IX [590-620] 295a-b 14 Plutarch: Lycurgus-Numa, 63d-64a / Pericles, 121a-122b / Coriolanus, 174b,d-175a 15 Tacitus: Annals, BK XIII, 125d-126a 17 Plotinus: First Ennead, TR III, CH 2 10d, CH 6 11d-12b 18 Augustine: Confessions, BK I, PAR 13-31 4b-9a 20 Aquinas: Summa Theologica, PART I-II, Q 96, A 2, ANS 231c-232b, Q 99, A 6, ANS 250a-251a; Q 100, A 9 261b-262b; Q 105, A 4, ANS 318b-321a 21 Dante: Divine Comedy 22 Chaucer: Tale of the Wife of Bath [6691-6788] 274b-276a / Clerk’s Tale [8031-8037] 298a; [8269-8317] 302b-303a 24 Rabelais: Gargantua and Pantagruel, BK II, 81a-83b 25 Montaigne: Essays, 16c; 43a-c; 55d-62a esp 60c-61c; 63d-75a 30 Bacon: Advancement of Learning, 76a-81c esp 78d-80b 32 Milton: Areopagitica, 394b-395b 35 Locke: Human Understanding, BK II, CH XXI, SECT 71 197b-198a 37 Fielding: Tom Jones, 35a-49a,c; 380c-381a 38 Montesquieu: Spirit of Laws, BK IV 13b,d-18d 42 Kant: Pure Reason, 221b-c / Fund. Prin. Metaphysic of Morals, 260d-261d; 263a-b, 264b [fn 1]; 273d-275d; 278a-b / Practical Reason, 305d-307d; 356a-360d / Pref. Metaphysical Elements of Ethics, 365b-d; 368d; 376d-377b 43 Mill: Liberty, 303b-d / Utilitarianism, 451c-452b; 453a-c; 457c-461c passim, esp 460d-461a; 463d-464d 46 Hegel: Philosophy of Right, PART III, PAR 187 65a-c, ADDITIONS, 15 118d, 97-98 132c-133a / Philosophy of History, PART III, 312d-313a; PART IV, 346a-c 49 Darwin: Descent of Man, 304a-319a esp 304a-305a, 310c-317d, 318d-319a; 592d-593b 51 Tolstoy: War and Peace, BK I, 47b-48d, BK VI, 244d-245d 52 Dostoevsky: Brothers Karamazov, EPILOGUE, 411b-412c 53 James: Psychology, 78b-83b esp 81b-83a; 199b-204b esp 202a-203b, 661b; 711b-712a; 751b-752a, 827a 54 Freud: General Introduction, 573c / Ego and Id, 706b-708c esp 707a-d / War and Death, 757d-759d / Civilization and Its Discontents, 792a-796c esp 794c-795a / New Introductory Lectures, 844b-c

4a. The possibility and limits of moral education: knowledge and virtue

OLD TESTAMENT: Proverbs, 1:20-2:22; 4:1-12; 8; 14:16; 15:21 5 Euripides: Hippolytus [373-430] 228b-d / Suppliants [857-917] 266a-b / Iphigenia at Aulis [543-572] 429d-430a 5 Aristophanes: Clouds 488a-506d 7 Plato: Charmides, 7b-c / Laches 26a-37d / Protagoras 38a-64d esp 42d-47c, 56b, 57d, 62a-b / Euthydemus, 66b-67b / Symposium, 166c-167d / Meno 174a-190a,c esp 174a-c, 177d-178b, 183b-190a,c / Apology, 203c-204b / Gorgias, 258d-259b, 262d-263c; 277d; 287c-291b / Republic, BK II, 319d-320c; BK VII 388a-401d esp 389d-391b, 397a-401d; BK X, 439b-441a,c / Timaeus, 474c-475c / Sophist, 556c-558d / Statesman, 607b-608d / Laws, BK I, 649b-d / Seventh Letter, 801b-802d; 806b-c; 809c-810d esp 810c-d 8 Aristotle: Categories, CH 10 [13ª16-31] 18d / Prior Analytics, BK II, CH 25 [69ª20-28] 91a 9 Aristotle: Ethics, BK I, CH 3 [1094ᵇ27-1095ª11] 340a; CH 9 345a-c; BK II, CH 1-4 348b,d-351b; BK VI, CH 1-2 387a-388b; CH 12-13 393b-394d; BK VII, CH 2-3 395c-398a; BK X, CH 9 [1179ª33-ᵇ30] 434a-c / Politics, BK V, CH 12 [1316ª1-10] 518d-519a; BK VII, CH 13 [1332ª39-ᵇ11] 537a-b 12 Lucretius: Nature of Things, BK III [307-322] 34a-b 12 Epictetus: Discourses, BK I, CH 5 110b-c; CH 17 122d-124a; CH 28 133b-134d; BK II, CH 22 167d-170a; CH 26 174c-d; BK III, CH 3 178d-180a, CH 6 181d-182b; CH 8 184b-c; CH 15 190a-191a; BK IV, CH 1 213a-223d esp 216c-218c; CH 4 225a-228a; CH 9 237d-238d; CH 12 242d-244a 12 Aurelius: Meditations, BK II, SECT 1 256b,d; BK V, SECT 16 271c-d, BK VII, SECT 22 281b; SECT 26 281c, BK IX, SECT 42 295c-296a,c; BK XII, SECT 12 308b-c 14 Plutarch: Dion, 782c-788b 17 Plotinus: First Ennead, TR III 10a-12b esp CH 6 11d-12b 18 Augustine: Confessions, BK X, PAR 3-6 72a-73a 19 Aquinas: Summa Theologica, PART I, Q 94, A 3, REP 3 504a-505a 20 Aquinas: Summa Theologica, PART I-II, Q 65, AA 1-2 70b-72d; Q 95, A 1, ANS 226c-227c; A 3, ANS 228c-229b 25 Montaigne: Essays, 43a-c; 65d-66a; 69d-72b; 232d-240a, 321a-c; 502c-504c; 509a-512a 26 Shakespeare: Merchant of Venice, ACT I, SC II [19-22] 408b-c 27 Shakespeare: Troilus and Cressida, ACT III, SC III [163-173] 115b 30 Bacon: Advancement of Learning, 26c-27a; 69d-70a, 76d-78d 32 Milton: Areopagitica, 390b-391a 33 Pascal: Pensées, 88 189b 35 Locke: Human Understanding, BK I, CH III, SECT 8 105d-106a; BK II, CH XXI, SECT 71 197b-198a 35 Hume: Human Understanding, SECT I, DIV 1 451a-b, DIV 3 451d, SECT VIII, DIV 66, 480b 37 Fielding: Tom Jones, 122d-123a; 313a 38 Rousseau: Inequality, 344d-345c / Political Economy, 375a-377b 40 Gibbon: Decline and Fall, 34d; 435b-d 42 Kant: Fund. Prin. Metaphysic of Morals, 258b-c; 260d-261d; 265b, 282b-283d / Practical Reason, 357c-360d / Pref. Metaphysical Elements of Ethics, 365b-d; 368d / Judgement, 513d-514b 43 Mill: Liberty, 303b-d; 306c-307a / Utilitarianism, 464b-c 46 Hegel: Philosophy of Right, PART II, PAR 132 46b-47a; ADDITIONS, 111 134d-135a; 119 136b 49 Darwin: Descent of Man, 313d-314b; 317c-319a 51 Tolstoy: War and Peace, BK VI, 244d-245d 52 Dostoevsky: Brothers Karamazov, EPILOGUE, 411b-412d 53 James: Psychology, 806a-808a 54 Freud: General Introduction, 573c-d; 592b-c; 596b-c; 624d-625b / Civilization and Its Discontents, 781a-d; 784a-789b; 796d [fn 2]; 800c-801a / New Introductory Lectures, 870a-c

4b. The influence of the family in moral training

OLD TESTAMENT: Exodus, 20:12 / Deuteronomy, 5:16, 6:6-7; 11:18-19; 27:16 / Proverbs, 1:8-9; 3:12; 6:20-24; 13:1,24; 15:5; 19:18; 22:6,15; 23:13-26; 29:15,17 APOCRYPHA: Tobit, 4—(D) OT, Tobias, 4 / Ecclesiasticus, 7:23-24; 30:1-13—(D) OT, Ecclesiasticus, 7:25-26; 30:1-13 NEW TESTAMENT: Ephesians, 6:1-4 / Colossians, 3:20-21 7 Plato: Protagoras, 45d-47a / Meno, 186a-187b / Republic, BK V, 366a-c / Laws, BK V, 687d-688a; BK VII, 713c-716d 9 Aristotle: Ethics, BK X, CH 9 [1180ª25-ᵇ14] 435a-c / Politics, BK IV, CH 11 [1295ᵇ14-18] 495d; BK VII, CH 17 [1336ª23-ᵇ3] 541b-c 12 Aurelius: Meditations, BK I 253a-256d esp SECT 1-4 253a, SECT 14 254b-c, SECT 16 254d-255d 14 Plutarch: Marcus Cato, 286c-287b 18 Augustine: Confessions, BK I, PAR 14-15 4c-5a; BK II, PAR 2-8 9b-10d esp PAR 7 10b-c; BK III, PAR 19-20 18b-19a; BK IX, PAR 19-22 67a-d 20 Aquinas: Summa Theologica, PART I-II, Q 95, A 1, ANS 226c-227c; Q 105, A 4, ANS 318b-321a 22 Chaucer: Physician’s Tale [12,006-037] 367b-368a 24 Rabelais: Gargantua and Pantagruel, BK II, 83a-b 25 Montaigne: Essays, 16c; 43a-c; 63d-64b; 66c-67a; 184a-187d; 344a-c; 414a-d; 534c-d 29 Cervantes: Don Quixote, PART II, 251b 31 Spinoza: Ethics, PART III, PROP 55, SCHOL, 413d; THE AFFECTS, DEF 27 419a-b; PART IV, APPENDIX, XX 449a 35 Locke: Civil Government, CH VI, SECT 55-69 36c-40b; CH XV, SECT 170 64d-65a 36 Swift: Gulliver, PART I, 29b-30a; PART IV, 166b 36 Sterne: Tristram Shandy, 250b-251a 37 Fielding: Tom Jones, 108c-110c; 136a-c; 217d-219c; 283c-d; 310b-313b; 359b-362c 38 Montesquieu: Spirit of Laws, BK IV, 15c 38 Rousseau: Inequality, 326c-327a; 327c-328a / Political Economy, 376b-377a 39 Smith: Wealth of Nations, BK V, 337c-d 42 Kant: Science of Right, 420b-421c 44 Boswell: Johnson, 372c 46 Hegel: Philosophy of Right, PART III, PAR 173-175 61a-d; PAR 239 76d; ADDITIONS, 111 134d-135a; 147 140c 52 Dostoevsky: Brothers Karamazov, BK XII, 395b-d 54 Freud: Origin and Development of Psycho-Analysis, 17d-18a / Sexual Enlightenment of Children 119a-122a,c passim / Narcissism, 408b / Ego and Id, 704d-707d / Civilization and Its Discontents, 794c-795a esp 795b [fn 2] / New Introductory Lectures, 834b-c; 844b-c; 876b-c

4c. The role of the state in moral education: law, custom, public opinion

5 Aristophanes: Clouds 488a-506d 6 Herodotus: History, BK I, 35c-d 6 Thucydides: Peloponnesian War, BK I, 370a-c; BK II, 396d-397a 7 Plato: Protagoras, 45b-47c / Apology, 203c-204b / Gorgias, 287c-291b / Republic, BK II-III, 320c-339a; BK VI, 377a-379c / Timaeus, 474c-d / Statesman, 607a-608a / Laws 640a-799a,c esp BK I, 643a-644a, 645c-646d, BK III, 676b-c, BK IV, 683d-685a, BK V-VI, 696c-697d, BK VI, 704a-c, 710d-711c, BK VII 713c-731d, BK VIII, 735c-738c, BK IX, 757a, BK XII, 792c-d / Seventh Letter, 800b-c 9 Aristotle: Ethics, BK I, CH 9 [1099ª29-32] 345b; CH 13 [1102ª8-25] 347c; BK II, CH 1 [1103ᵇ3-7] 349a, BK V, CH 1 [1129ᵇ12-24] 377a; CH 2 [1130ᵇ20-30] 378b; BK X, CH 9 [1179ᵇ31-1180ª28] 434c-435c / Politics, BK II, CH 5 [1263ᵇ36-1264ª1] 459a; CH 7 461d-463c; BK VII, CH 13-17 536b-542a,c; BK VIII, CH 1 542a-b 12 Aurelius: Meditations, BK IV, SECT 18 264d 13 Virgil: Aeneid, BK VI [845-853] 233b-234a 14 Plutarch: Lycurgus 32a-48d / Lycurgus-Numa, 63d-64a / Solon 64b,d-77a,c passim / Marcus Cato, 284b-286b / Lysander, 361b-d / Agesilaus, 480b,d-481a 18 Augustine: Confessions, BK I, PAR 14-16 4c-5b; PAR 19-30 5d-8d; BK VI, PAR 2 35a-c; PAR 11-13 38b-39c / Christian Doctrine, BK III, CH 12-13 662c-663c; CH 18-22 664d-666c 20 Aquinas: Summa Theologica, PART I-II, Q 92, A 1 213c-214c; A 2, REP 4 214d-215a,c; Q 95, A 1 226c-227c; A 3 228c-229b; Q 96, AA 2-3 231c-233a; Q 98, A 6, ANS 244c-245b; Q 100, A 9 261b-262b; Q 105, A 4, ANS 318b-321a 21 Dante: Divine Comedy, PURGATORY, XVI [52-105] 77b-d 23 Hobbes: Leviathan, PART II, 149b-c; 154a-156b; PART IV, 272c 25 Montaigne: Essays, 42b-43c; 46b-48b; 60c-61d; 63d-64b; 131b-132a 27 Shakespeare: Measure for Measure, ACT II, SC I [225-270] 181a-c; ACT III, SC II [91-128] 190c-d 30 Bacon: Advancement of Learning, 78d-80a 31 Spinoza: Ethics, PART III, THE AFFECTS, DEF 27 419a-b 32 Milton: Paradise Lost, BK XII [285-306] 325b-326a / Areopagitica, 383a-395b esp 394b-395a 33 Pascal: Pensées, 6 173a 35 Locke: Toleration, 15c-d / Human Understanding, BK I, CH III, SECT 8 105d-106a; SECT 20 110c-111a; BK II, CH XXI, SECT 71, 197d; CH XXVIII, SECT 10-12 230b-231c esp SECT 12 231b-c 35 Hume: Human Understanding, SECT VIII, DIV 66, 480b 36 Swift: Gulliver, PART I, 29b-31a 38 Montesquieu: Spirit of Laws, BK V, 18b,d-25c; BK VI, 37d-43d; BK XII, 85c-86d; 87c-88a; BK XIV, 104a-108d; BK XVI, 118a-119d; BK XIX, 138c-142a 38 Rousseau: Inequality, 359d / Political Economy, 375d-377b / Social Contract, BK IV, 434b-435a 39 Smith: Wealth of Nations, BK V, 340c-343d; 346c-347d 40 Gibbon: Decline and Fall, 23c-d; 92c-94b passim; 100c-101b; 291d-292d 41 Gibbon: Decline and Fall, 93c-94a; 161c-162a; 389c-d 42 Kant: Fund. Prin. Metaphysic of Morals, 263a-b / Pref. Metaphysical Elements of Ethics, 368d / Intro. Metaphysic of Morals, 383a-b, 387b; 387d-388a 43 Federalist: NUMBER 12, 58b-c 43 Mill: Liberty, 269c-270c; 294c-296b; 303b-306c / Representative Government, 336c-340c passim, esp 337a-b; 342b-344d passim, 346c-350a, 381b-382b / Utilitarianism, 456a-d, 457c-458b 46 Hegel: Philosophy of Right, PART III, PAR 150-153 56c-57c; PAR 239 76d; PAR 270, 84d-85a; 89a-b; PAR 315 104c; ADDITIONS, 96-98 132c-133a; 131 137d; 162, 143b-144a; 183 148d-149a / Philosophy of History, PART IV, 365c 49 Darwin: Descent of Man, 310c-317d esp 317a-c 51 Tolstoy: War and Peace, BK VI, 244d-245d; BK VIII, 303a-305b esp 303d-304b 52 Dostoevsky: Brothers Karamazov, BK XII, 398a-d 53 James: Psychology, 190a-191a 54 Freud: Sexual Enlightenment of Children, 122a,c / Narcissism, 408b / War and Death, 757b-759d passim, esp 757c / Civilization and Its Discontents, 781a-c; 784a-d; 800b-d / New Introductory Lectures, 834c

4d. The effect upon character of poetry, music, and other arts: the role of history and examples

4 Homer: Iliad, BK IX [430-605] 61c-63b 5 Aristophanes: Acharnians [626-658] 462b-d / Wasps [1009-1070] 519d-520c / Frogs [1008-1098] 576b-577c; [1482-1533] 581d-582a,c 6 Herodotus: History, BK I, 35c-d 7 Plato: Protagoras, 46b-c / Phaedrus, 136b-c / Republic, BK II-III, 320c-339a; BK IV, 344b-d; BK VII 388a-401d esp 391b-398c; BK X, 427c-434c / Timaeus, 455c / Laws, BK II 653a-663d; BK III, 675c-676b; BK V, 696b-d; BK VII, 717b-721a; 724b-725d; 726d-728b 9 Aristotle: Politics, BK VII, CH 17 [1336ª30-ᵇ24] 541b-d; BK VIII, CH 3 542d-543d; CH 5-7 544c-548a,c 12 Aurelius: Meditations, BK I 253a-256d esp SECT 15-16 254c-255d 13 Virgil: Aeneid, BK I [441-493] 115a-116b; BK VI [845-853] 233b-234a; BK VIII [608-731] 275a-278b 14 Plutarch: Lycurgus, 33d-34a; 43b-d / Solon, 76a / Pericles, 121a-122b / Timoleon, 195a-b / Demetrius, 726a-d 15 Tacitus: Annals, BK XIV, 146b-147a; BK XV, 173a-b; BK XVI, 183c; 184a,c 17 Plotinus: First Ennead, TR III, CH 1-2 10a-d 18 Augustine: Confessions, BK I, PAR 20-27 6a-7d; BK III, PAR 2-5 13c-14b; BK VI, PAR 11-13 38b-39c; BK X, PAR 1-6 71c-73a; PAR 49-53 83c-85a; BK XI, PAR 1 89b-c / City of God, BK I, CH 31-33 147d-149a; BK II, CH 8-14 153d-157c; BK IV, CH 26-27 202a-203c / Christian Doctrine, BK II, CH 6 638a-d 19 Aquinas: Summa Theologica, PART I, Q 1, A 2, REP 2 4a-c 21 Dante: Divine Comedy, PURGATORY, XXII [55-93] 87a-c; PARADISE, I [1-36] 106a-b; XVII [100-142] 133a-c 22 Chaucer: Intro. to Man of Law’s Prologue [4465-4510] 234b-235b / Nun’s Priest’s Tale [15,444-452] 460a-b / L’Envoi 550a-b 25 Montaigne: Essays, 68b-69a; 197a-199c 26 Shakespeare: Merchant of Venice, ACT V, SC I [66-88] 431b-c 29 Cervantes: Don Quixote, PART I, 12b-16c; 186d-187c; PART II, 427c-429a 30 Bacon: Advancement of Learning, 4c-6c; 38c-39d esp 38d-39a; 78a-d; 79c-80a; 85a-c 31 Descartes: Discourse, PART I, 43a-b 31 Spinoza: Ethics, PART III, PROP 55 413b-414a 32 Milton: Paradise Lost, BK IX [1-47] 247a-248a / Areopagitica, 385a-386b 33 Pascal: Pensées, 11 173b-174a 35 Hume: Human Understanding, SECT I, DIV 1 451a-b 36 Sterne: Tristram Shandy, 250b-251a 37 Fielding: Tom Jones, 254a-d 38 Montesquieu: Spirit of Laws, BK IV, 17b-18d 38 Rousseau: Inequality, 365b-366b / Political Economy, 376c-377a 39 Smith: Wealth of Nations, BK V, 337d-338c; 347d 40 Gibbon: Decline and Fall, 94a-b; 284a-c; 338d-339a; 449a-b 41 Gibbon: Decline and Fall, 40d-41a; 225a-c; 311a-312a 42 Kant: Fund. Prin. Metaphysic of Morals, 263a-b; 264b [fn 1]; 266d [fn 2] / Practical Reason, 325d-327d esp 327b-d; 356a-360d / Judgement, 504a-b; 513d-514b; 521b-523c; 586d-587a 44 Boswell: Johnson, 308b-d; 347c-d 46 Hegel: Philosophy of History, PART II, 267a-268b; 276a-b; PART IV, 347b-d 53 James: Psychology, 826b-827a

5. The improvement of the mind by teaching and learning

5a. The profession of teaching: the relation of teacher and student

4 Homer: Iliad, BK IX [430-605] 61c-63b 5 Aristophanes: Clouds 488a-506d 7 Plato: Laches, 29d-31b / Protagoras, 38a-47c esp 39d-41a, 42a-c / Euthydemus 65a-84a,c / Symposium, 169c-170a / Meno 174a-190a,c esp 179b-183a / Apology, 203a-204c; 206b-208c / Crito, 215a-c / Gorgias, 252a-259c; 290b-291b / Theaetetus, 515d-517b; 544a-c / Sophist, 556b-559a / Laws, BK VII, 723c-d / Seventh Letter, 801c-802d; 808b-c 8 Aristotle: Sophistical Refutations, CH 1 [165ª19-24] 227c; CH 2 [165ª38-ᵇ3] 227d-228a, CH 11 [171ᵇ18-35] 236b-d / Metaphysics, BK I, CH 1 [981ª7-9] 499d; CH 2 [982ª13-14] 500b; [982ᵇ28-30] 500c; BK IV, CH 2 [1004ᵇ18-27] 523d 9 Aristotle: Ethics, BK IX, CH 1 [1164ª22-6] 417a-b; BK X, CH 9 [1180ᵇ28-1181ᵇ19] 435d-436a,c 10 Hippocrates: The Oath, xiii a 12 Lucretius: Nature of Things, BK III [1-30] 30a-b; BK V [1-54] 61a-d; BK VI [1-42] 80a-d 12 Epictetus: Discourses, BK II, CH 17 158d-161a esp 160b-161a; CH 24 172d-174b; BK III, CH 2 177c-178d; CH 9, 185b-d; CH 21-23 193d-203b; BK IV, CH 8 235b-237d 14 Plutarch: Pericles, 122d-123d / Alcibiades, 155b,d-158b / Alexander, 542d-544a / Cato the Younger, 623a-b / Dion, 782c-788b 15 Tacitus: Annals, BK XIII, 125d-126a; BK XIV, 153d-155a 18 Augustine: Confessions, BK I, PAR 22 6b-c; BK IV, PAR 2 19d; BK V, PAR 22 33b-c; BK VI, PAR 11 38b-c / Christian Doctrine, BK IV, CH 4 676d-677a; CH 27 696a-c 19 Aquinas: Summa Theologica, PROLOGUE 1a-b; PART I, Q 76, A 2, REP 5 388c-391a; Q 106 545c-549a; Q 107, A 3, ANS and REP 1 551a-c; Q 111, A 1 568c-569b; Q 117, AA 1-2 595d-598c 20 Aquinas: Summa Theologica, PART II-II, Q 1, A 7, REP 2 385c-387a; Q 2, A 3, ANS 392d-393c; Q 181, A 3 618c-619b; Q 188, A 6, ANS 681b-682c; PART III SUPPL, Q 96, A 7 1061b-1062a; A 11, ANS and REP 1,5 1063d-1064d; A 12 1064d-1065b 21 Dante: Divine Comedy, HELL 1a-52d passim, esp I-II 1a-4a, VII [64]-IX [105] 10b-13b, XV 21a-22c, XXIV [1-78] 34d-35b; PURGATORY 53a-105d passim, esp V [1-21] 59a, XVIII [1-96] 79d-80d, XXV 94c-96a, XXX [22-81] 99c-100b; PARADISE, IV [115-142] 111d-112a 22 Chaucer: Prologue [285-308] 164a-b 24 Rabelais: Gargantua and Pantagruel, BK I, 1b,d; 18b-25a passim; BK II, 101b-106a 25 Montaigne: Essays, 57b-60c; 64c-79c passim, esp 70c-72a 30 Bacon: Advancement of Learning, 7d-11a; 14c-15a, 16c; 29c-32c; 68b-69b 31 Descartes: Discourse, PART I, 42b 31 Spinoza: Ethics, PART IV, APPENDIX, IX 448a 32 Milton: Areopagitica, 398a-b 36 Sterne: Tristram Shandy, 423b-424b 37 Fielding: Tom Jones, 41a-43b; 45d-46a; 94d-95a 38 Rousseau: Inequality, 326c-d / Political Economy, 376d-377a 39 Smith: Wealth of Nations, BK I, 57b-58b; BK V, 331b,d-334c; 338c-340b; 354d-355d esp 355c-d 40 Gibbon: Decline and Fall, 669a-671b 43 Mill: Representative Government, 420b-d; 424b-c 44 Boswell: Johnson, 23b-c; 191b-c; 199d-200b; 300a-c 47 Goethe: Faust, PART II [6689-6818] 164a-166b 51 Tolstoy: War and Peace, BK I, 47b-48d: BK VIII, 306b 54 Freud: New Introductory Lectures, 870b-c

5b. The means and methods of teaching

5 Aristophanes: Clouds 488a-506d 7 Plato: Protagoras, 50c-52d / Cratylus, 85d-88a esp 87c-d; 112d-113d / Phaedrus, 131b-141a,c esp 139b-140b / Meno, 179b-183a / Apology, 206b-d / Republic, BK VII, 388a-398c esp 389d-390b; 399c / Theaetetus, 515d-517b, 549c-550a,c / Sophist, 551d; 556b-559a / Statesman, 590d-591c / Philebus, 610d-613a / Laws, BK II, 656b-c; BK IV, 684c-685a / Seventh Letter, 809a-811a esp 809a-c 8 Aristotle: Posterior Analytics, BK I, CH 1 [71ª1-10] 97a / Sophistical Refutations, CH 2 [165ª38-ᵇ3] 227d-228a; CH 10 [171ª27-ᵇ2] 235d-236a; CH 11 [172ª15-21] 237a / Heavens, BK I, CH 10 [279ᵇ32-280ª1] 371b-c / Metaphysics, BK II, CH 3 513c-d / Sense and the Sensible, CH 1 [436ᵇ18-437ª17] 673d-674a 9 Aristotle: Parts of Animals, BK I, CH 1 [639ª1-ᵇ12] 161a-d / Ethics, BK VI, CH 3 [1139ᵇ18-34] 388b-c 12 Lucretius: Nature of Things, BK I [921-950] 12b-c; BK IV [1-25] 44a-b 12 Epictetus: Discourses, BK II, CH 24, 172d-173c; BK III, CH 9, 185b; CH 23, 203a-b 17 Plotinus: First Ennead, TR III, CH 1-3 10a-11a 18 Augustine: Confessions, BK I, PAR 13 4b-c; PAR 19-20 5d-6a; PAR 23 6d-7a / Christian Doctrine, BK II, CH 6 638a-d; CH 36-37 653d-654b; BK IV 675a-698a,c 19 Aquinas: Summa Theologica, PROLOGUE 1a-b; PART I, Q 1, A 5, REP 2 5c-6a; A 9 8d-9c; Q 79, A 10, REP 3 423d-424d; Q 84, A 3, REP 3 443d-444d; Q 106, A 1, ANS 545d-546d; Q 111, A 1, ANS 568c-569b; Q 117, A 1 595d-597c 20 Aquinas: Summa Theologica, PART II-II, Q 1, A 7, REP 2 385c-387a; Q 181, A 3, ANS and REP 2 618c-619b 23 Hobbes: Leviathan, PART I, 55a 24 Rabelais: Gargantua and Pantagruel, BK I, 18b-19a; 26d-30c passim 25 Montaigne: Essays, 57b-61c passim; 63d-80b passim, esp 73b-74a; 446d-450a; 453c-454d 28 Harvey: Motion of the Heart, 268c / On Animal Generation, 336d-337a,c 30 Bacon: Advancement of Learning, 16c; 31a-d; 39b-d; 61d-62c; 64b-c; 65a-c; 68b-69c 31 Descartes: Discourse, PART I, 42b; 42d-43a 32 Milton: Areopagitica, 384a 33 Pascal: Pensées, 9-10 173b; 40 177b-178a 35 Locke: Toleration, 3c-4a; 7a-b; 15c / Human Understanding, BK III, CH X, SECT 34 299d-300a; BK IV, CH VII, SECT 11, 340d-341a 36 Swift: Gulliver, PART III, 109b-110b 36 Sterne: Tristram Shandy, 417b-418a; 421b-422b 37 Fielding: Tom Jones, 42a-c 38 Rousseau: Inequality, 339d-340a 39 Smith: Wealth of Nations, BK V, 337c-d 42 Kant: Pure Reason, 2a-4a,c / Practical Reason, 335b-c 43 Mill: Liberty, 283c-288c esp 284b-d / Representative Government, 331a; 424b-c 44 Boswell: Johnson, 7d-8a; 144c; 191b-c; 199d-200b; 448a-b; 471d 46 Hegel: Philosophy of Right, PART III, PAR 175, 61c-d 47 Goethe: Faust, PART I [522-601] 15a-16b 51 Tolstoy: War and Peace, BK I, 48b-d 53 James: Psychology, 290a-291a; 692a-b; 711b-712b 54 Freud: General Introduction, 449a-451b passim

5c. The nature of learning: its several modes

7 Plato: Laches, 29d-30b / Euthydemus, 67b-68d / Cratylus, 111d-112d / Phaedrus, 124a-126c esp 126a-c; 139b-140b / Meno, 179b-183a; 188d-189a / Phaedo, 228a-230c / Republic, BK VI-VII, 383d-401d / Theaetetus, 541d-543a / Philebus, 610d-613a 8 Aristotle: Prior Analytics, BK II, CH 21 [67ª21-25] 88c / Posterior Analytics, BK I, CH 1 97a-d; BK II, CH 19 136a-137a,c / Sophistical Refutations, CH 2 [165ª38-ᵇ3] 227d-228a / Physics, BK VII, CH 3 [247ᵇ1-248ª6] 330b-d; BK VIII, CH 4 [255ª30-ᵇ23] 340a-c / Metaphysics, BK I, CH 1 [980ª28-981ª13] 499a-c; CH 9 [992ᵇ24-993ª7] 511a-c; BK II, CH 2 [994ᵇ25-30] 512c; BK IX, CH 6 [1048ª18-34] 574a-c; CH 8 [1049ᵇ29-1050ª3] 575c-d / Soul, BK II, CH 5 [417ª21-418ª3] 647d-648c / Sense and the Sensible, CH 1 [436ᵇ18-437ª17] 673d-674a / Memory and Reminiscence, CH 2 [451ª19-ᵇ9] 692b-d; [452ª4-7] 693c 9 Aristotle: Ethics, BK VII, CH 3 [1147ª18-23] 397b-c / Poetics, CH 4 [1448ª4-20] 682c-d 10 Hippocrates: The Law, PAR 2-3 144b-d 12 Lucretius: Nature of Things, BK IV [1-25] 44a-b 12 Epictetus: Discourses, BK I, CH 26 131b-132b; BK III, CH 23, 202d-203a 14 Plutarch: Cato the Younger, 620b-c 17 Plotinus: First Ennead, TR III 10a-12b 18 Augustine: Confessions, BK I, PAR 13 4b-c; PAR 23 6d-7a; BK IV, PAR 28-31 26a-27a / Christian Doctrine, BK I, CH 2 624d-625a; BK II, CH 36-37 653d-654b 19 Aquinas: Summa Theologica, PART I, Q 76, A 2, REP 5 388c-391a; Q 84, A 3, REP 3 443d-444d, Q 117, A 1, ANS and REP 4 595d-597c 20 Aquinas: Summa Theologica, PART II-II, Q 1, A 7, REP 2 385c-387a; Q 2, A 3, ANS 392d-393c; PART III, Q 9, A 4, REP 1 766b-767b; Q 12 776c-779d 23 Hobbes: Leviathan, PART I, 55d-56a; 66c-d; 68b 24 Rabelais: Gargantua and Pantagruel, BK I, 18b-19a; 26d-30c 25 Montaigne: Essays, 55d-62a passim; 63d-75a esp 64c-66b; 446a-450a; 453c-454d 28 Harvey: Motion of the Heart, 268c / On Animal Generation, 332a-335c esp 334d-335c 30 Bacon: Advancement of Learning, 16a; 57d-58b; 64b-c / Novum Organum, PREF 105a-106d 31 Descartes: Rules, III-IV 3b-7d; XII-XIII 18b-27d esp XII, 23c, 24d-25a / Discourse, PART VI, 61d-62c; 63a-b / Meditations, I 75a-77c / Geometry, BK I, 297a-b; BK III, 341b 33 Pascal: Pensées, 6 173a 35 Locke: Human Understanding, BK I, CH I, SECT 15 98d-99a; SECT 23 101b-102a, CH III, SECT 25 120c-d 36 Sterne: Tristram Shandy, 221a-222a 37 Fielding: Tom Jones, 99d-100a 41 Gibbon: Decline and Fall, 528c 42 Kant: Pure Reason, 14a-15c; 113b-114a; 244c-245c / Judgement, 526a-527b 43 Mill: Liberty, 283c-288c 44 Boswell: Johnson, 121d; 126d; 257c 45 Lavoisier: Elements of Chemistry, PREF, 1c-2b 46 Hegel: Philosophy of Right, PART I, PAR 69, 30b-c 48 Melville: Moby Dick, 245b 53 James: Psychology, 15b-17a; 49b-52b esp 52a; 71a-73b; 83a-b; 110b; 331b-336a passim; 362b-364a; 433a-438a; 443a-444a; 448b-450a; 664b-665a; 691a-b; 827a-835a

5d. The order of learning: the organization of the curriculum

7 Plato: Protagoras, 46b-c / Meno, 179b-183a / Gorgias, 272b-273b / Republic, BK II, 320c-321a; BK III, 333b-334b; BK VI, 380d-381a; BK VI-VII, 383d-401d / Timaeus, 465d-466a / Sophist, 552b-c / Philebus, 610d-613a / Laws, BK II, 653a-654a; BK V, 696b-d; BK VII, 728b-730c; BK XII, 798a-799a,c / Seventh Letter, 809c-810d 8 Aristotle: Physics, BK I, CH 1 259a-b; CH 7 [189ᵇ30-33] 265b-c / Metaphysics, BK II, CH 3 [995ª12-14] 513c; BK IV, CH 3 [1005ᵇ2-5] 524c; CH 4 [1006ª5-12] 525a-b; BK V, CH 1 [1013ª1-3] 533a; BK VII, CH 3 [1029ª35-ᵇ12] 552a; BK IX, CH 8 [1049ᵇ29-1050ª3] 575c-d / Soul, BK I, CH 1 [402ª15-403ª2] 631d-632a; BK II, CH 2 [413ª11-13] 643a 9 Aristotle: Parts of Animals, BK I, CH 1 [639ª12-ᵇ12] 161b-d / Ethics, BK I, CH 3 [1094ᵇ28-1095ª3] 340a; BK VI, CH 3 [1139ᵇ25-29] 388c / Politics, BK VII, CH 15 [1334ª20-28] 539c-d; BK VIII, CH 3 542d-543d 11 Nicomachus: Arithmetic, BK I, 812b-813d 12 Epictetus: Discourses, BK I, CH 26 131b-132b; BK III, CH 25 174b-c 16 Ptolemy: Almagest, BK I, 5a-6b passim 16 Kepler: Epitome, BK IV, 847b-848a 17 Plotinus: First Ennead, TR III, CH 1-4 10a-11c 18 Augustine: Confessions, BK I, PAR 13-31 4b-9a; BK IV, PAR 30 26b-c / Christian Doctrine, BK II, CH 8-42 639d-656d 19 Aquinas: Summa Theologica, PROLOGUE 1a-b; PART I, Q 1, A 8 8d-9c; Q 2, AA 1-2 10d-12c; Q 10, A 1, ANS and REP 1 40d-41d; A 2, REP 1 41d-42c; A 6, ANS 45c-46d; Q 11, A 2, REP 4 47d-48d; Q 14, A 6, REP 2 80a-81c; Q 18, A 2, ANS 105c-106b; Q 84, A 3, REP 3 443d-444d, A 6 447c-449a; Q 85, A 1 451c-453c; A 3 455b-457a; A 8 460b-461b; Q 117, A 1, ANS 595d-597c 20 Aquinas: Summa Theologica, PART I-II, Q 100, A 6, ANS and REP 2 257c-258c 23 Hobbes: Leviathan, PART I, 56b; 59b-c; 71c-d; 72a-d; PART IV, 268c-269b 24 Rabelais: Gargantua and Pantagruel, BK I, 18b-19d; 25a-30c; BK II, 75c-77a; 78b-80d; 82c-83b 25 Montaigne: Essays, 63d-80b passim, esp 69d-70c 28 Harvey: On Animal Generation, 332a-336a esp 334c-d, 335c-336a 30 Bacon: Advancement of Learning, 4c-5b; 14c-15a; 30b-c; 31a-d; 44c; 56b-66a; 68c-69c; 79c-80a; 85a-c / Novum Organum, PREF 105a-106d; BK I, APH 19-36 108b-109b; APH 90 124d-125a 31 Descartes: Rules, IV-VI 5a-10a; VIII-X 12a-17a; XII 25b-27d / Discourse, PART I, 42b-44a; PART II, 47a-b; PART VI, 61d-62c / Geometry, BK I, 297a-b; 298b; BK III, 341b 35 Locke: Human Understanding, BK I, CH I, SECT 15 98d-99a; SECT 20 100c-d; SECT 23 101b-102a; CH III, SECT 13 116a-b; BK II, CH I, SECT 6-8 122b-123a; SECT 22 127a; CH XI, SECT 8-9 145b-c; BK III, CH I, SECT 7 254a-b; CH III, SECT 7-9 255d-256c; CH V, SECT 15 267c-d; CH IX, SECT 9 286d-287b; BK IV, CH VII, SECT 9 338d-339b; SECT 11 340a-342d passim, esp 340d-341a; CH XII, SECT 3 358d-359c 36 Swift: Gulliver, PART II, 78b 36 Sterne: Tristram Shandy, 421b-422b 39 Smith: Wealth of Nations, BK V, 334c-337b; 338c-d; 342b 42 Kant: Practical Reason, 294a-b / Judgement, 551a-552c, 572a-b 44 Boswell: Johnson, 11b-d; 15a-c; 23d-24b; 121d; 128c; 135b-c; 273a-b; 309c-d; 448a-b 46 Hegel: Philosophy of History, PART I, 213c 47 Goethe: Faust, PART I [1868-2045] 44b-48a 52 Dostoevsky: Brothers Karamazov, BK X, 291d-292b 53 James: Psychology, 317b-319a; 323a-b; 360a; 406a-b; 453a-457a esp 453b, 456b-457a; 503b; 524b-525a; 711b-712b 54 Freud: Civilization and Its Discontents, 768b-c

5e. The emotional aspect of learning: pleasure, desire, interest

7 Plato: Republic, BK VI, 374a-375a; BK VII, 388a-389c; 399b-401a esp 399c; BK IX, 421a-422b / Laws, BK II, 660b / Seventh Letter, 808b-809a 8 Aristotle: Metaphysics, BK I, CH 1 [980ª22-27] 499a 9 Aristotle: Parts of Animals, BK I, CH 5 [644ᵇ22-645ª37] 168c-169b / Ethics, BK VII, CH 12 [1153ª22-24] 404c; BK X, CH 1 [1172ª16-21] 426a / Politics, BK VIII, CH 5 [1339ª25-31] 544d; [1339ᵇ10-20] 545a; CH 6 [1340ª25-30] 546b / Rhetoric, BK I, CH 11 [1371ª30-33] 614d; BK III, CH 10 [1410ᵇ9-12] 662c / Poetics, CH 4 [1448ª4-19] 682c-d 10 Hippocrates: The Law, PAR 2 144b 10 Galen: Natural Faculties, BK III, CH 10, 207d 12 Lucretius: Nature of Things, BK I [41-53] 1c-d; BK II [1023-1047] 28a-b; BK III [1-30] 30a-b; BK IV [1-25] 44a-b 12 Epictetus: Discourses, BK IV, CH 4 225a-228a 17 Plotinus: First Ennead, TR III, CH 1-3 10a-11a 18 Augustine: Confessions, BK I, PAR 14-16 4c-5b; PAR 19-27 5d-7d 19 Aquinas: Summa Theologica, PART I, Q 12, A 1, ANS 50c-51c; A 8, REP 4 57b-58b; PART I-II, Q 3, A 8, ANS 628d-629c; Q 30, A 1, REP 1 749a-d; Q 37, A 1 783d-784c 21 Dante: Divine Comedy, HELL, XXVI [112-142] 39b-c; PURGATORY, XX [124]-XXI [75] 84c-85d; PARADISE, IV [115-142] 111d-112a 22 Chaucer: Prologue [285-308] 164a-b 23 Hobbes: Leviathan, PART I, 52d-53b; PART II, 154a 24 Rabelais: Gargantua and Pantagruel, BK II, 190a-191a 25 Montaigne: Essays, 70d-74a; 244d-246a 26 Shakespeare: Taming of the Shrew, ACT I, SC 1 [1-40] 202c-203a 28 Harvey: On Animal Generation, 331c-332a 30 Bacon: Advancement of Learning, 79b-c 31 Descartes: Geometry, BK I, 297a-b 31 Spinoza: Ethics, PART III, PROP 55, SCHOL 413b-d, THE AFFECTS, DEF 27 419a-b 33 Pascal: Geometrical Demonstration, 440b-442a 35 Locke: Human Understanding, BK II, CH XXXIII, SECT 15 250c 37 Fielding: Tom Jones, 7b-c 38 Rousseau: Inequality, 326c-d; 338c-339a 42 Kant: Judgement, 551d 44 Boswell: Johnson, 7d-8a; 11b-d; 14b; 15a-c; 130b; 135b-136a; 151d; 199d-200b; 273a; 309c-d; 360d; 423c; 448a-b 45 Lavoisier: Elements of Chemistry, PREF, 1d-2a 46 Hegel: Philosophy of Right, PART III, PAR 175, 61c-d; PAR 197 67a-b 47 Goethe: Faust, PART I [354-736] 11a-19b 51 Tolstoy: War and Peace, BK I, 47b-48d; BK VIII, 306b 53 James: Psychology, 271b-275a esp 274b-275a; 290a-291a, 433a-434a; 448b-449b; 524a-525a; 711b-712b

5f. Learning apart from teachers and books: the role of experience

APOCRYPHA: Ecclesiasticus, 25:3-6—(D) OT, Ecclesiasticus, 25:5-8 4 Homer: Odyssey 183a-322d 5 Aeschylus: Agamemnon [160-257] 53d-54d 7 Plato: Laches, 29d-30b; 37c-d / Gorgias, 253a / Republic, BK III, 333b-d; 337b-d; BK V, 366a-c; BK VI, 377a-379c; BK VII, 401a / Theaetetus, 535d 8 Aristotle: Prior Analytics, BK I, CH 30 63d-64b / Posterior Analytics, BK I, CH 1 97a-d; BK II, CH 19 136a-137a,c / Physics, BK I, CH 1 259a-b / Generation and Corruption, BK I, CH 2 [316ª5-14] 411c-d / Metaphysics, BK I, CH 1 [980ª22-981ª13] 499a-c; BK IX, CH 8 [1050ª10-15] 575d / Soul, BK I, CH 1 [402ᵇ11-403ª2] 631d-632a; BK III, CH 8 [432ª3-9] 664c 9 Aristotle: Ethics, BK I, CH 3 [1094ᵇ28-1095ª3] 340a; CH 4 [1095ª30-ᵇ13] 340c-d; BK II, CH 1 [1103ª14-17] 348b; BK VI, CH 8 [1142ª12-19] 391b; CH 11 [1143ª25-ᵇ13] 392d-393a; BK X, CH 9 [1180ᵇ13-23] 435b-c; [1181ª18-6] 436a / Politics, BK III, CH 16 [1287ª32-33] 485d; BK VIII, CH 6 546b-547b 10 Hippocrates: Articulations, PAR 10 94d-95a / The Law, PAR 3-4 144c-d 12 Lucretius: Nature of Things, BK V [925-1457] 73b-80a,c passim, esp [1448-1457] 79d-80a,c 13 Virgil: Aeneid, BK VIII [508-519] 272b-273a 14 Plutarch: Demosthenes, 691b,d-692b; 692d-695d 18 Augustine: Confessions, BK I, PAR 13 4b-c / Christian Doctrine, BK IV, CH 3 676a-d 19 Aquinas: Summa Theologica, PART I, Q 84, A 6 447c-449a; Q 85, A 1 451c-453c; Q 87, AA 1-3 465a-468a passim; Q 94, A 3, REP 3 504a-505a; Q 117, A 1, ANS and REP 4 595d-597c 20 Aquinas: Summa Theologica, PART III, Q 9, A 4, REP 1 766b-767b; Q 12, A 1, REP 1 776c-777b; A 2 777b-778b; A 3, REP 2 778b-779a 21 Dante: Divine Comedy, HELL, XXVI [49-142] 38c-39c 23 Hobbes: Leviathan, INTRO, 47b-d; PART I, 60a-61a; 66c-68b 24 Rabelais: Gargantua and Pantagruel, BK I, 29d-30c 25 Montaigne: Essays, 24a-c; 66b-69d; 74d-75a; 395b-398c; 520d-522d 26 Shakespeare: Love’s Labour’s Lost, ACT IV, SC III [296-365] 271c-272a / Henry V, ACT I, SC 1 [22-66] 533b-c / As You Like It, ACT IV, SC I [1-26] 617a-b 28 Gilbert: Loadstone, PREF, 1a-b 28 Harvey: Motion of the Heart, 268c / On Animal Generation, 331b-332a; 333b-d; 411c-d 30 Bacon: Advancement of Learning, 16a; 16c; 30d-31a; 82c-d / Novum Organum, BK I, APH 97-98 126c-127b 31 Descartes: Rules, I, 2d-3b; XII, 22c-23a / Discourse, PART I, 43a; 44a-c; PART III, 50b-51a, PART VI, 61d-62c / Geometry, BK I, 297a-b; BK III, 341b 31 Spinoza: Ethics, PART II, PROP 40, SCHOL 1-2 387b-388b 33 Pascal: Pensées, 6 173a / Vacuum, 355a-358b 35 Locke: Human Understanding, BK II, CH I-XII 121a-148d passim; CH XXIII, SECT 3 204c-d; BK III, CH II, SECT 7-8 255d-256a; BK IV, CH XII, SECT 9-13 360d-362d 35 Berkeley: Human Knowledge, SECT 30-31 418c-d 35 Hume: Human Understanding, SECT VII, DIV 65, 479d-480a 37 Fielding: Tom Jones, 12d; 99d-100a; 142c-d; 274c; 296b,d-297c 38 Montesquieu: Spirit of Laws, BK IV, 15c 38 Rousseau: Inequality, 334c 39 Smith: Wealth of Nations, BK V, 337c-d 42 Kant: Pure Reason, 14a-15c; 146a-149d esp 148b-c 43 Mill: Liberty, 287b-c; 288a-b; 294c-295a / Representative Government, 341d-343a passim; 418b-d / Utilitarianism, 456a-d 44 Boswell: Johnson, 257c; 378b-c 45 Lavoisier: Elements of Chemistry, PREF, 1d-2b; PART III, 87b-c 46 Hegel: Philosophy of Right, PART III, PAR 197 67a-b / Philosophy of History, PART I, 230c-231b 47 Goethe: Faust, PART I [522-601] 15a-16b 48 Melville: Moby Dick, 82a; 243a 51 Tolstoy: War and Peace, BK X, 424a-b; BK XII, 584c-585b 53 James: Psychology, 362b-364a passim; 453b-454a; 767b-768a; 852b-862a esp 852b-853a, 856b-857a, 859b-860a

6. The acquisition of techniques: preparation for the vocations, arts, and professions

5 Aristophanes: Clouds 488a-506d esp [461-509] 494b-d, [723-812] 497b-498c 7 Plato: Phaedrus, 136a-b / Gorgias, 258d-262a esp 260a-d / Republic, BK II, 319a-c; BK III, 337b-338a; BK V, 366a-c; BK VI, 377d-378c / Philebus, 633a-d / Laws, BK I, 649b-c; BK IV, 684d-685a 8 Aristotle: Topics, BK I, CH 3 144a-b 9 Aristotle: Ethics, BK I, CH 13 [1102ª17-22] 347c; BK II, CH 1 348b,d-349b; CH 4 350d-351b; BK X, CH 9 [1180ᵇ13-1181ᵇ13] 435b-436a,c passim / Politics, BK IV, CH 1 [1288ᵇ10-20] 487a-b; BK VIII, CH 6 546b-547b / Athenian Constitution, CH 42, PAR 3 572c 10 Hippocrates: Ancient Medicine, PAR 1-4 1a-2c; PAR 9 3b-d / Epidemics, BK III, SECT 1, PAR 16 59b-c / Articulations, PAR 10, 94d / The Law, PAR 2-5 144b-d 12 Lucretius: Nature of Things, BK V [1091-1104] 75b-c; [1241-1408] 77b-79b 13 Virgil: Aeneid, BK VIII [512-517] 272b 14 Plutarch: Demosthenes, 692c-695d 18 Augustine: Christian Doctrine, BK IV, CH 3 676a-d 20 Aquinas: Summa Theologica, PART I-II, Q 1, A 7, REP 2 385c-387a 24 Rabelais: Gargantua and Pantagruel, BK I, 27d-30c; BK II, 76b-77a; 85c-87c esp 87a; BK IV, 232a-233b 29 Cervantes: Don Quixote, PART I, 82b-83c 30 Bacon: Advancement of Learning, 30b-c; 53d-54b; 82c-d 31 Descartes: Discourse, PART VI, 66c 36 Swift: Gulliver, PART I, 29b-31a 39 Smith: Wealth of Nations, BK I, 42d-43c; 51c-58b esp 51c-53b, 54c-55a; BK V, 301a-305c; 339b-c; 342d-343c 40 Gibbon: Decline and Fall, 5a-c; 245b-d; 411d-412c 41 Gibbon: Decline and Fall, 75d-78b passim; 298a-300a esp 299c-300a; 311d-312a; 355a-c; 508d-509d 42 Kant: Fund. Prin. Metaphysic of Morals, 253c-d 43 Mill: Representative Government, 415a-417c passim 46 Hegel: Philosophy of Right, PART III, PAR 197 67a-b; PAR 252 78d-79a; PAR 296 99a-b; ADDITIONS, 126 137a-b 47 Goethe: Faust, PART I [1868-2050] 44b-48b 49 Darwin: Descent of Man, 278c-d 50 Marx: Capital, 81d; 165c-166a; 170c-171c; 237d-241a esp 240c-d 53 James: Psychology, 774a 54 Freud: “Wild” Psycho-Analysis, 130b-c / General Introduction, 449a-452a passim

7. Religious education

OLD TESTAMENT: Exodus, 12:24-27; 18:19-20; 24:12 / Deuteronomy, 4:9-10,14; 5:31; 6:1,6-9, 11:18-21; 31:9-13 / Joshua, 8:30-35—(D) Josue, 8:30-35 / II Kings, 23:1-2—(D) IV Kings, 23:1-2 / II Chronicles, 34:29-30—(D) II Paralipomenon, 34:29-30 / Nehemiah, 8—(D) II Esdras, 8 / Psalms, 78:1-4—(D) Psalms, 77:1-4 NEW TESTAMENT: Ephesians, 6:4 7 Plato: Laws, BK X 757d-771b; BK XII, 797b-798b 12 Epictetus: Discourses, BK III, CH 22 195a-201a 18 Augustine: Christian Doctrine 621a-698a,c 19 Aquinas: Summa Theologica, PROLOGUE 1a-b 20 Aquinas: Summa Theologica, PART I-II, Q 105, A 4, ANS 318b-321a; Q 111, A 1, ANS 351d-352d; A 4 354c-355d; PART II-II, Q 2, A 6, ANS 395b-396a; Q 16, A 2, ANS and REP 2 455c-456d; Q 188, A 5 679d-681a; A 6, ANS 681b-682c; PART III SUPPL, Q 96, A 7 1061b-1062a 23 Hobbes: Leviathan, PART II, 123a-b; 153a-156b passim, esp 154d-155a; PART III, 208d-209a, 211b-c; 241c-242a; PART IV, 269a 24 Rabelais: Gargantua and Pantagruel, BK I, 24c-d; 27a; BK II, 82c-83b 33 Pascal: Pensées, 185-194 205a-209b, 285 224a 35 Locke: Toleration, 3c-4a; 7a-b 38 Montesquieu: Spirit of Laws, BK XXIV, 202b-c 39 Smith: Wealth of Nations, BK V, 343b,d-356d passim; 357c 40 Gibbon: Decline and Fall, 82d; 601b-c 42 Kant: Practical Reason, 325a-327d esp 326b-327a 43 Mill: Liberty, 285b; 290a-292a passim / Representative Government, 437d-438b 44 Boswell: Johnson, 151b-d 52 Dostoevsky: Brothers Karamazov, BK VI, 150d-153d

7a. God as teacher: divine revelation and inspiration

OLD TESTAMENT: Genesis, 9:1-17 / Exodus, 4:10-17; 20:1-20 / Deuteronomy, 4:1-5,10-13; 5:1-20 esp 5:4-11 / I Kings, 8:35-36—(D) III Kings, 8:35-36 / Job, 33:14-17; 34:31-32; 38-41 / Psalms, 25:4-5,8-9,12; 32:8-9; 94:10-13; 143—(D) Psalms, 24:4-5,8-9,12; 31:8-9; 93:10-13; 142 / Proverbs, 6:23 / Isaiah, 28:9-13—(D) Isaias, 28:9-13 / Daniel, 2:19-23 APOCRYPHA: Ecclesiasticus, 17:6-14—(D) OT, Ecclesiasticus, 17:5-12 NEW TESTAMENT: Matthew passim, esp 4:23, 7:28-29, 10:1-20, 11:25 / Mark passim, esp 4:1-2 / Luke passim, esp 2:41-50 / John passim, esp 3:2, 15:15, 18:37 / Romans, 1:16-20 / I Corinthians, 2 / Galatians, 1:11-12 / Ephesians, 3:2-5 / II Timothy, 3:15-16 / I John, 2:24-27 18 Augustine: Confessions, BK II, PAR 7 10b-c; BK IV, PAR 30-31 26b-27a; BK VI, PAR 8 37b-c, BK XI, PAR 2-5 89c-90c; BK XII, PAR 16-18 114d-115c / City of God, BK VII, CH 30, 261b; BK X, CH 13 307b-c; BK XI, CH 2-4 323a-324d; BK XX, CH 28 556c-557a / Christian Doctrine, BK II, CH 15 643c-644a 19 Aquinas: Summa Theologica, PART I, Q 1 3a-10c; Q 3, A 1, REP 1-5 14b-15b; Q 12, A 13 61c-62b; Q 32 175d-180d passim; Q 46, A 2 253a-255a; Q 57, A 3, REP 1 297b-298a, Q 68, A 1, ANS 354a-355c, Q 89, A 1, REP 3 473b-475a; Q 94, A 3 504a-505a; Q 105, A 3 540c-541b; Q 106, A 3, ANS 547c-548b; Q 113, A 1, REP 2 576a-d, Q 117, A 1, REP 1 595d-597c; A 2, REP 1-2 597c-598c 20 Aquinas: Summa Theologica, PART I-II, Q 63, A 3 65a-d; Q 68 87c-96c, Q 91, AA 4-5 210c-212c; QQ 98-108 239b-337d esp Q 98, A 2 240c-241b, Q 107, A 1 325c-327b; Q 111, A 4 354c-355d, PART II-II, Q 1, A 7, REP 3 385c-387a; Q 4, A 4, REP 3 405a-406a; PART III, Q 1, A 3, ANS 704d-706a; Q 3, A 8 729b-730b; Q 7, A 7 750a-d; Q 11, A 6, REP 2 775d-776b; Q 12, A 3, ANS and REP 1-2 778b-779a; A 4, ANS and REP 1 779a-d 21 Dante: Divine Comedy, PARADISE, XIX [1-99] 135a-136a, XXIV-XXVI 142d-147b passim, esp XXIV [52-147] 143b-144a, XXV [64-96] 145a-b 22 Chaucer: Second Nun’s Tale [15,787-816] 467a-b 23 Hobbes: Leviathan, PART II, 137b-138b; 160b-c; PART III, 165a-167b; 176d-177b; 181a-186c; 205b-d, 241c-242a; CONCLUSION, 281d-282a 25 Montaigne: Essays, 239b-c; 267c-268a; 273a-b 30 Bacon: Advancement of Learning, 19b-c; 38a; 54b-c; 95b-101d 32 Milton: Paradise Lost, BK V [219]-BK VII [653] 180a-246b esp BK VII [283-451] 238b-242a, BK XI [99]-BK XII [649] 301b-333a 33 Pascal: Pensées, 185 205a; 622 286a; 642-692 290b-301a 35 Locke: Human Understanding, BK IV, CH XVI, SECT 14 371b-c; CH XVIII-XIX 380d-388d passim, esp CH XVIII, SECT 2-5 381a-382d, SECT 7 383b, CH XIX, SECT 4 385a-b, SECT 14 387d-388a, SECT 16 388c-d 40 Gibbon: Decline and Fall, 307d-308a 41 Gibbon: Decline and Fall, 231a-d 43 Mill: Utilitarianism, 455a-c 46 Hegel: Philosophy of History, INTRO, 159b-d; PART III, 306d-308a 51 Tolstoy: War and Peace, BK I, 50b-c 52 Dostoevsky: Brothers Karamazov, BK V, 127b-137c; BK VI, 150d-153d

7b. The teaching function of the church, of priests and prophets

OLD TESTAMENT: Exodus, 4:10-17; 24:12 / Deuteronomy, 4:1-5; 5:4-11; 17:9-13; 24:8; 31:9-13; 33:8-10 / Joshua, 8:30-35—(D) Josue, 8:30-35 / I Samuel, 12:20-25—(D) I Kings, 12:20-25 / I Kings, 8:35-36—(D) III Kings, 8:35-36 / II Kings, 17:26-28; 23:1-2—(D) IV Kings, 17:26-28; 23:1-2 / II Chronicles, 17:7-9; 18:7-24; 34:29-30—(D) II Paralipomenon, 17:7-9; 18:7-24; 34:29-30 / Ezra, 7:9-10—(D) I Esdras, 7:9-10 / Nehemiah, 8—(D) II Esdras, 8 / Isaiah passim—(D) Isaias passim / Jeremiah passim—(D) Jeremias passim / Ezekiel passim—(D) Ezechiel passim / Daniel passim—(D) Daniel, 1:1-3:23 passim; 3:91-12:13 passim / Hosea passim—(D) Osee passim / Joel passim / Amos passim / Obadiah passim—(D) Abdias passim / Jonah passim—(D) Jonas passim / Micah passim, esp 3:9-12—(D) Micheas passim, esp 3:9-12 / Nahum passim / Habakkuk passim—(D) Habacuc passim / Zephaniah passim—(D) Sophonias passim / Haggai passim—(D) Aggeus passim / Zechariah passim—(D) Zacharias passim / Malachi passim—(D) Malachias passim APOCRYPHA: Song of Three Children passim—(D) OT, Daniel, 3:24-90 passim / Susanna passim—(D) OT, Daniel, 13 passim / Bel and Dragon passim—(D) OT, Daniel, 14 passim NEW TESTAMENT: Matthew, 7:28-29; 10; 23; 28:18-20 / Mark, 1:1-11; 6:7-13; 13:9-13; 16:14-20 / Luke, 9:1-6; 10:1-20 / John, 21:15-17 / Romans, 10:14-18 / I Corinthians, 14 / II Corinthians, 3-4 / Ephesians, 3:1-12; 4:11-15 / I Timothy, 3:2; 4 / II Timothy, 2:24-26; 4:1-5 / Titus passim 18 Augustine: City of God, BK XX, CH 9, 538d-539a / Christian Doctrine, BK II, CH 15 643c-644a 19 Aquinas: Summa Theologica, PROLOGUE 1a-b 20 Aquinas: Summa Theologica, PART II-II, Q 1, A 1, REP 3 385c-387a; Q 184, A 5, ANS 633c-634c; Q 185, A 3, ANS 643a-644a; Q 187, A 1 663c-665a; Q 188, AA 4-6 678b-682c; PART III SUPPL, Q 96, A 7 1061b-1062a; AA 11-12 1063d-1065b 21 Dante: Divine Comedy, PARADISE, XII [22-105] 123d-124d; XXIX [67-126] 151a-c 22 Chaucer: Prologue [477-528] 167b-168a 23 Hobbes: Leviathan, PART II, 123a-b; PART III, 166a-b; 182d-183a; 208d-211c; 224d-225c 32 Milton: Paradise Lost, BK XI [656-749] 313b-315b; [802-834] 316b-317b; BK XII [235-248] 324b 33 Pascal: Pensées, 585-588 277a-b; 622 286a 35 Locke: Toleration, 7d-8c; 10d-11a; 18c / Human Understanding, BK IV, CH XVIII, SECT 4 381d-382a; SECT 6 382d-383a 39 Smith: Wealth of Nations, BK V, 343b,d-348a 40 Gibbon: Decline and Fall, 194d: 302d-304a passim, esp 303d; 307d-308a; 355b-d; 601b-c 41 Gibbon: Decline and Fall, 230c-231d; 522d-523a 43 Mill: Liberty, 285b / Representative Government, 341a-c 44 Boswell: Johnson, 313d-316d 46 Hegel: Philosophy of History, PART III, 308b-c 51 Tolstoy: War and Peace, BK VI, 245a-b 52 Dostoevsky: Brothers Karamazov, BK VI, 152a-153a; 164a-165a 54 Freud: Civilization and Its Discontents, 793c

8. Education and the state

8a. The educational responsibility of the family and the state

7 Plato: Crito, 217a-b / Laws, BK VII, 721d-722c; BK VIII, 723c-d, BK XI, 778d 9 Aristotle: Ethics, BK X, CH 9 [1179ᵇ31-1180ª13] 434c-435b / Politics, BK I, CH 13 [1260ª9-19] 455c; BK VIII, CH 1 542a-b 12 Aurelius: Meditations, BK I, SECT 4 253a 14 Plutarch: Lycurgus, 39a-45b esp 40c-41a / Lycurgus-Numa, 63d-64a,c 20 Aquinas: Summa Theologica, PART I-II, Q 95, A 1, ANS 226c-227c; Q 105, A 4, ANS and REP 5 318b-321a 23 Hobbes: Leviathan, PART II, 155b 25 Montaigne: Essays, 344a-c 30 Bacon: New Atlantis, 207c-d 35 Locke: Civil Government, CH VI, SECT 58-59 37b-d 36 Swift: Gulliver, PART I, 29b-31a; PART IV, 166b 38 Rousseau: Political Economy, 376b-377a 39 Smith: Wealth of Nations, BK V, 338c-339a; 340c-343d 40 Gibbon: Decline and Fall, 86b-c, 92c 42 Kant: Science of Right, 420b-421c 43 Mill: Liberty, 317d-319b passim 46 Hegel: Philosophy of Right, PART III, PAR 174 61b; PAR 239 76d; ADDITIONS, 111-112 134d-135a; 147 140c 50 Marx: Capital, 176d-178a; 195b-196d; 237d-241d; 245a-d 50 Marx-Engels: Communist Manifesto, 427b-c 54 Freud: Origin and Development of Psycho-Analysis, 17d-18a

8b. The economic support of educational institutions

7 Plato: Apology, 209b-d 30 Bacon: Advancement of Learning, 30c-31a 36 Swift: Gulliver, PART I, 29b-31a; PART III, 106a-b 39 Smith: Wealth of Nations, BK I, 56b-58b; BK V, 331b,d-356d 40 Gibbon: Decline and Fall, 669d-670d 41 Gibbon: Decline and Fall, 298c 43 Mill: Liberty, 317d-319b passim / Representative Government, 382c-383b 44 Boswell: Johnson, 300a-c 46 Hegel: Philosophy of History, PART IV, 325d

8c. The political regulation and censorship of education

5 Aristophanes: Acharnians [366-384] 459c-d; [497-508] 460d-461a 7 Plato: Republic, BK II-III, 320c-339a; BK IV, 344b-d; BK V, 365d-366c; BK X, 427c-434c esp 432d-434c / Statesman, 601c-602c / Laws, BK II, 654c-655b; BK III, 675c-676b, BK VII 713c-731d; BK VIII, 732c-d; BK XI, 782d-783b 9 Aristotle: Politics, BK I, CH 13 [1260ª-19] 455c; BK V, CH 11 [1313ᵇ38-ᶜ5] 516a; BK VII, CH 17 [1336ª30-ᵇ24] 541b-d; BK VIII, CH 1 [1337ª10-19] 542a 14 Plutarch: Lycurgus-Numa 61b,d-64a,c passim / Solon, 76a 15 Tacitus: Annals, BK III, 56d-57b; BK IV, 67c; 72b-73a; BK XIV, 152d-153c 18 Augustine: City of God, BK II, CH 9 154a-c; CH 12-14 155c-157c; BK VIII, CH 13 273b-d 23 Hobbes: Leviathan, PART II, 102d-103a; 114d-115a; 123a-b; 150c-151a; PART III, 224d-225d, CONCLUSION, 282d-283a 29 Cervantes: Don Quixote, PART I, 117d-119d; 184a-187c 30 Bacon: Advancement of Learning, 7a / New Atlantis, 210d-214d esp 213d, 214b 32 Milton: Areopagitica 381a-412b esp 384b-389a, 398a-b 36 Swift: Gulliver, PART I, 29b-31a 38 Montesquieu: Spirit of Laws, BK IV 13b,d-18d; BK XII, 90b-c 38 Rousseau: Social Contract, BK IV, 434b-435a 39 Smith: Wealth of Nations, BK V, 347c-d 40 Gibbon: Decline and Fall, 148a-b; 355b-d 42 Kant: Pure Reason, 220b-221b; 223a-c 43 Constitution of the U.S.: AMENDMENTS, I 17a 43 Mill: Liberty, 274b-293b passim; 317d-319b passim / Representative Government, 343b; 344b-c; 368c-369a; 387b-c; 437d-438b 44 Boswell: Johnson, 222d-223b, 512c-d 46 Hegel: Philosophy of Right, PART III, PAR 270, 89a-b / Philosophy of History, PART I, 213b-214a; 217c-218a

8d. The training of the prince, the statesman, the citizen: aristocratic and democratic theories of education

APOCRYPHA: Ecclesiasticus, 38:24-34—(D) OT, Ecclesiasticus, 38:25-39 5 Aristophanes: Knights 470a-487a,c / Clouds 488a-506d 6 Thucydides: Peloponnesian War, BK I, 370a-c; BK II, 396d-397a 7 Plato: Protagoras, 43a-47c / Republic, BK II-III, 320c-339a; BK IV, 340b-341a; BK V, 366a-c; BK VI-VII, 383b-401d esp BK VII, 389d-401d / Timaeus, 442c-d / Statesman, 607b-608d / Laws 640a-799a,c esp BK I, 640d-641a, 644b-645c, BK III, 672d-676b, BK IV, 683d-685a, BK V-VI, 696c-697d, BK VI, 704a-c, 706c, BK VII-VIII, 713c-735b, BK XII, 784d-785b, 796b-799a / Seventh Letter, 801c-802d 9 Aristotle: Politics, BK I, CH 13 [1260ª9-19] 455c; BK II, CH 5 [1264ª12-40] 459b-c, CH 7 [1266ᵇ26-1267ª2] 462b-c; BK III, CH 4 [1277ª14-ᵇ13] 474a-c; CH 18 [1288ª34-ᵇ3] 487a,c; BK IV, CH 9 [1294ª18-28] 494c-d; CH 15 [1300ª3-8] 500d, BK V, CH 9 [1310ª12-36] 512b-c, BK VII, CH 14 537b-538d; BK VIII 542a-548a,c / Athenian Constitution, CH 42 572b-d / Rhetoric, BK I, CH 8 [1365ᵇ32-39] 608a-b 12 Aurelius: Meditations, BK III, SECT 5 261a 13 Virgil: Aeneid, BK VIII [508-519] 272b-273a 14 Plutarch: Lycurgus 32a-48d / Lycurgus-Numa, 63d-64a / Solon 64b,d-77a,c passim, esp 64b,d-65c, 74b-75b / Pericles, 122d-123d / Alcibiades, 156b-158b passim / Lysander, 354b,d-355a / Agesilaus, 480b,d-481a / Alexander, 542d-544a / Dion, 781b,d-788b 15 Tacitus: Annals, BK XII, 111d; BK XIII, 125d-126a; BK XIV, 153d-155a / Histories, BK IV, 267c 21 Dante: Divine Comedy, PARADISE, VIII [115-148] 118b-c 23 Machiavelli: Prince 1a-37d esp CH VI, 8c-d, CH XIV-XIX 21b-30a 23 Hobbes: Leviathan, INTRO, 47b-d; PART I, 64b-c, PART II, 114d-115a, 128c-130a, 150c-151a; 153a-156b; 158b-d; 164a,c; PART IV, 273a-c; CONCLUSION, 282d-283a 24 Rabelais: Gargantua and Pantagruel, BK I, 18b-19d; 24a-30c, BK II, 75a-77a, 78b-83b 25 Montaigne: Essays, 60a-62a; 63d-64d; 71d-72b 26 Shakespeare: 1st Henry IV, ACT I, SC II [218-240] 437c-d / Henry V, ACT I, SC 1 [22-66] 533b-c / As You Like It, ACT I, SC 1 [1-28] 597a-b 29 Cervantes: Don Quixote, PART II, 332c-336a; 362a-c 30 Bacon: Advancement of Learning, 20b-28d; 94b-95a 32 Milton: Areopagitica, 384b-389a 36 Swift: Gulliver, PART I, 29b-31a; PART IV, 166b-167a 38 Montesquieu: Spirit of Laws, BK IV 13b,d-18d 38 Rousseau: Political Economy, 372a-377b esp 375d-377b / Social Contract, BK III, 414b 39 Smith: Wealth of Nations, BK V, 303b-304c; 337d-338c; 340c-343d; 346c-347d 40 Gibbon: Decline and Fall, 62a-c, 86c, 260a-b; 275c-276b, 284a-c; 435b-c; 534a-c; 633b; 669b 41 Gibbon: Decline and Fall, 15b-c; 298c; 508c-509d 43 Federalist: NUMBER 27, 95c-d; NUMBER 35, 113b-c; NUMBER 53, 168b-169b; NUMBER 56 174d-176d esp 175d-176a; NUMBER 62, 190b-d; NUMBER 84, 253d-254b 43 Mill: Liberty, 284d-285b; 298b-299a, 302a-c; 317d-323a,c / Representative Government, 336c-341d; 344b-c; 349a-350a; 351b-c; 357c; 362c-366a; 375a-377a; 380c-389b passim, esp 382c-383b, 401a-406a passim, esp 405d-406a; 407d-408b; 415a-417c; 418b-d; 420b-d; 424b-c 44 Boswell: Johnson, 201b-c; 307d 46 Hegel: Philosophy of Right, PART III, PAR 151-153 57a-c; PAR 209 69d; PAR 296-297 99a-b; ADDITIONS, 98 133a; 169 145d; 171 146b-c / Philosophy of History, PART I, 212d-214d; 243b-c; PART II, 281d; PART IV, 368b 50 Marx: Capital, 237d-241d esp 238b-c, 240c-241a 50 Marx-Engels: Communist Manifesto, 427c; 429b 51 Tolstoy: War and Peace, BK VI, 244d-245d 54 Freud: Sexual Enlightenment of Children, 122a,c

9. Historical and biographical observations concerning the institutions and practices of education

5 Aristophanes: Clouds 488a-506d 6 Herodotus: History, BK I, 32a-b 6 Thucydides: Peloponnesian War, BK I, 370a-c; BK II, 396d-397a 7 Plato: Gorgias, 290b-291b / Laws, BK I, 644b-646b; BK III, 672d-673d 9 Aristotle: Politics, BK IV, CH 9 [1294ª18-28] 494c-d; BK VIII, CH 4 [1333ª41-1334ª10] 538b-d; BK VIII, CH 1 [1337ª19-33] 542b; CH 4 544a-c 10 Hippocrates: The Oath, xiii a 12 Aurelius: Meditations, BK I 253a-256d 14 Plutarch: Lycurgus, 38a-45b passim / Alcibiades, 155b,d-158b / Marcus Cato, 286c-287b / Alexander, 542d-544a / Demosthenes, 691b,d-692b / Dion, 782c-788b 18 Augustine: Confessions, BK I, PAR 14-31 4c-9a; BK III, PAR 6-7 14b-d 23 Hobbes: Leviathan, PART II, 155d-156b; PART IV, 267c-269c 24 Rabelais: Gargantua and Pantagruel, BK I, 18b-19d; 24a-30c; BK II, 75c-83b 25 Montaigne: Essays, 57b-63d; 68b-69a; 77d-80b; 194c-199c, 395b-401a 29 Cervantes: Don Quixote, PART I, XIa-xvid 30 Bacon: Advancement of Learning 1a-101d passim, esp 8c-d, 29c-32c / Novum Organum, BK I, APH 78 119b-c; APH 80-81 120a-c; APH 90 124d-125a 31 Descartes: Discourse 41a-67a,c / Meditations, I 75a-77c / Objections and Replies, 278a-293a,c passim 32 Milton: Areopagitica, 384b-389a 33 Pascal: Pensées, 626 286b 35 Locke: Human Understanding, BK I, CH II, SECT 25 120c-d 36 Swift: Gulliver, PART I, 3a-b 38 Montesquieu: Spirit of Laws, BK IV, 15c; 16a-18d 38 Rousseau: Inequality, 335a-b / Political Economy, 377a 39 Smith: Wealth of Nations, BK I, 57b-58b; BK V, 303b-304c; 334c-340c; 354d-355d 40 Gibbon: Decline and Fall, 23d-24a; 245b-d; 260a; 344c-347b passim; 355b-d; 364a-c; 543d; 644b-c; 668d-671b passim 41 Gibbon: Decline and Fall, 40a-41a; 210c-d; 298a-300c; 325d-328a,c; 452a-b; 522b-528a,c 43 Mill: Liberty, 288a-b 44 Boswell: Johnson, 7b-9b; 11b-12c; 15a-17b 46 Hegel: Philosophy of Right, ADDITIONS, 98 133a / Philosophy of History, PART I, 213b-c; PART IV, 325d 47 Goethe: Faust, PART I [354-685] 11a-18a

CROSS-REFERENCES

• For: Matters relevant to physical education or the training of bodily skills, see ART 9b; HABIT 5a; LABOR 2b.
• Matters relevant to moral education, see ART 10a; CUSTOM AND CONVENTION 5b; GOOD AND EVIL 6a; HABIT 5b; HISTORY 2; KNOWLEDGE 8b(1); PLEASURE AND PAIN 10a; POETRY 9a; PUNISHMENT 3a; VIRTUE AND VICE 1a, 4-4c, 4d(2), 4d(4), 8b; and for the training of specific virtues, see COURAGE 6; TEMPERANCE 4.
• Matters relevant to liberal education or intellectual training, see ART 6b; HABIT 4a-4b, 5d; HISTORY 2; KNOWLEDGE 9a; MAN 6a; MIND 4a-4c; PLEASURE AND PAIN 10a; POETRY 5a, 9a; TRUTH 3d(3); VIRTUE AND VICE 4b-4c; and for discussions of the liberal arts, see LANGUAGE 1a, 7-8; LOGIC 3-3b; MATHEMATICS 1b; RHETORIC 1b, 2c-2d, 6.
• Matters relevant to professional education or training in the useful arts and crafts, see LAW 9; MEDICINE 1, 2c; PHILOSOPHY 5; RHETORIC 6; STATE 8c.
• Matters relevant to religious education, see GOD 6c(1)-6c(3); KNOWLEDGE 6c(5); PROPHECY 1c-1d; RELIGION 1a-1b(3), 5c; THEOLOGY 2, 4a-4c; VIRTUE AND VICE 8b, 8c; WISDOM 1c.
• The consideration of factors involved in learning and teaching, see EMOTION 5d; EXPERIENCE 2-3b; HABIT 4a-4b; KNOWLEDGE 4a-4b, 9a; LANGUAGE 8; LOGIC 4; MIND 4c; PLEASURE AND PAIN 4c(2); TRUTH 3d(3), 8c; VIRTUE AND VICE 4b-4c.
• The role of the family in education, see FAMILY 2c, 6d; VIRTUE AND VICE 4d(1).
• The role of the state in education, see LAW 6d; VIRTUE AND VICE 4d(3), 7a; and for the problem of education in relation to different forms of government, see ARISTOCRACY 5; CITIZEN 6; DEMOCRACY 6; MONARCHY 3a; STATE 8c.
• The discussion of freedom in the communication of knowledge and art, see ART 10b; KNOWLEDGE 9b; LIBERTY 2a; OPINION 5b; POETRY 9b; TRUTH 8d.

ADDITIONAL READINGS

Listed below are works not included in Great Books of the Western World, but relevant to the idea and topics with which this chapter deals. These works are divided into two groups:

I. Works by authors represented in this collection. II. Works by authors not represented in this collection.

For the date, place, and other facts concerning the publication of the works cited, consult the Bibliography of Additional Readings which follows the last chapter of The Great Ideas.

I.

• Plutarch. “A Discourse Touching the Training of Children,” in Moralia
• Augustine. Concerning the Teacher
• Aquinas. Concerning the Teacher
  • Summa Theologica, PART II-II, QQ 166-167
• F. Bacon. “Of Custom and Education,” “Of Studies,” in Essays
• Milton. Of Education
• Locke. Some Thoughts Concerning Education
• Swift. An Essay on Modern Education
• Rousseau. Emile
• Goethe. William Meister
• Kant. Educational Theory
• Faraday. “Observations on Mental Education,” in Lectures on Education
• J. S. Mill. “Professor Sedgwick’s Discourse on the Studies of the University of Cambridge,” in vol 1, Dissertations and Discussions
  • Inaugural Address
  • Autobiography

II.

• Xenophon. The Education of Cyrus
• Cicero. De Oratore (On Oratory)
• Quintilian. Institutio Oratoria (Institutes of Oratory), BK I; BK II, CH 1-3; BK X, CH 1
• Sextus Empiricus. Outlines of Pyrrhonism, BK III, CH 27-32
• Martianus Capella. De Nuptiis Philologiae et Mercurii
• Cassiodorus. Institutiones (An Introduction to Divine and Human Readings)
• Hugh of Saint Victor. Didascalicon: De Studio Legendi
• John of Salisbury. Metalogicon
• T. More. Utopia, BK I
• Luther. To the Councilmen of All Cities in Germany That They Establish and Maintain Christian Schools
• Castiglione. The Book of the Courtier
• Erasmus. The Education of a Christian Prince
  • De Pueris Statim ac Liberaliter Instituendis (On Liberal Education)
• Elyot. The Governour
• Vives. On Education
• Ignatius of Loyola. Constitutions
• Lyly. Euphues
• Comenius. The Great Didactic
  • School of Infancy
• Fénelon. A Treatise on the Education of Daughters
  • Adventures of Telemachus
• Chesterfield. Letters to His Son
• Voltaire. “University,” in A Philosophical Dictionary
• Helvétius. A Treatise on Man
• Franklin. Autobiography
• Lessing. The Education of the Human Race
• Godwin. An Enquiry Concerning Political Justice, BK V, CH 2
• Schiller. Letters upon the Esthetic Education of Man
• Pestalozzi. How Gertrude Teaches Her Children
• Herbart. The Science of Education
• Jean Paul. Levana
• J. G. Fichte. Addresses to the German Nation, II-III, IX-XIV
• De Quincey. Letters to a Young Man Whose Education Has Been Neglected
• Froebel. The Education of Man
• Emerson. The American Scholar
• Dickens. Nicholas Nickleby
• Whewell. Of a Liberal Education
  • The Elements of Morality, BK V, CH 15
• Schopenhauer. “On Education,” in Studies in Pessimism
• J. H. Newman. The Idea of a University
  • University Sketches
• Spencer. Essays on Education and Kindred Subjects, PART I
• Meredith. The Ordeal of Richard Feverel
• Arnold. Culture and Anarchy
• Nietzsche. On the Future of Our Educational Institutions
• S. Butler. The Way of All Flesh
• Bain. Education as a Science
• Clifford. “Virchow on the Teaching of Science,” in vol II, Lectures and Essays
• T. H. Green. The Principles of Political Obligation, (L)
• H. Adams. The Education of Henry Adams
• Montessori. Method of Scientific Pedagogy
• Bryce. The Functions of a University
• Shaw. Pygmalion
• T. Veblen. The Higher Learning in America
• Whitehead. The Organization of Thought, CH 1-5
  • The Aims of Education
• Kelso. The Doctrine of the English Gentleman in the Sixteenth Century
• Gorky. Forty Years—the Life of Klim Samghin, vol I, Bystander
• B. Russell. Education and the Good Life
  • Skeptical Essays, XIV
• Pius XI. Divini Illius Magistri (Encyclical on Christian Education of Youth)
• Ortega y Gasset. Mission of the University
• Rank. Modern Education
• Jaeger. Paideia
• T. S. Eliot. “Modern Education and the Classics,” in Essays, Ancient and Modern
• Dewey. The School and Society
  • Interest and Effort in Education
  • Democracy and Education
  • Experience and Education
• Richards. Interpretation in Teaching
• Livingstone. On Education
• Meiklejohn. Education Between Two Worlds
• Hutchins. The Higher Learning in America
  • Education for Freedom
• Maritain. Education at the Crossroads
• Van Doren. Liberal Education
• Barzun. Teacher in America
• Hook. Education for Modern Man
• Conant. Education in a Divided World