Louis Markos

Summary: An argument for Classical Christian Education based on its aim to produce virtuous, morally self-regulating citizens.

Louis Markos has written several books arguing the value of the Greek classical tradition for Christians while engaging that tradition critically. Therefore, it makes sense that Markos would defend the idea of classical Christian education, which he ably does in this book. Foundational to his argument, as he argues in the Introduction, is understanding what it means show more to be human. He understands humans as created with basic dignity but also as fallen, needing rules, limits, and discipline. Specifically, humans are rational, emotional, and volitional creatures. Our choices shape our feelings. A human fully alive is one whose virtues, affections, and desires have been formed and ordered.

Markos then argues that the nature of education must arise for our understanding of human nature. Specifically, what books and activities foster virtue? Firstly, he argues for a liberal rather than vocational education, liberal in the sense of liberating the mind to reason well and make virtue-shaped moral choices. Secondly, this is best accomplished through the canon of great books going back to the Greek tradition. He argues both that these book address universal human concerns and also that these works formed the shared values of the Western world. Thirdly, he argues for reading books rather than distillations of these books in textbooks or course packs.

Fourthly, he makes a case for reading history rather than a curriculum of social studies to understand the past that has shaped us. Fifthly, he likewise emphasizes humanities over social sciences, due to the latter’s methodological naturalism that mutes the imago dei in human beings. Sixthly, amidst moral relativism, classical education emphasizes the transcendentals of Goodness, Truth, and Beauty as objective realities. Finally, classical education emphasizes virtues of character rather than mutable values.

Then, in the second part of the book, Markos dialogues with influential educators through history. He includes chapters on Plato, Augustine, Rousseau, Dewey, C.S. Lewis, Dorothy Sayers and Charlotte Mason, and Mortimer Adler, E. D. Hirsch, and Neil Postman. He offers both positive and critical assessments of each. He especially highlights Lewis’s Abolition of Man as well as Dorothy L. Sayers, The Lost Tools of Learning. The latter was popularized by Douglas Wilson, a pioneer in the Christian Classical Education movement. He does believe Rousseau’s utopianism and Dewey’s progressiveness weakened much of contemporary education, as well-intended as were their efforts.

In concluding, he summarizes his argument as one critical for the American experiment at its 250th year. He writes, “If we are to continue, however, we must revive an understanding of the Greco-Roman, Judeo-Christian traditions that gave birth to that experiment and that continue to draw hopeful travelers here from all over the world. If we do not pass the torch to the next generation, then the glorious flame of liberty, which immigrants to Ellis Island saw as they docked in New York Harbor, will slowly, I fear, go out.”

On one hand, Markos makes an important argument that education needs to reflect an understanding of human nature. Certainly, the tradition he upholds deeply explores the human condition, the formation of virtues, and the ordering of society. Markos advocacy of books and history seems a much needed corrective to bland and ideologically driven social sciences. In addition, his recognition particularly of the Black contribution to this tradition, touched on in the text and bibliography and highlighted in a concluding review, is important.

I think Markos makes a valid point of immigrants (if we allow them in!) learning the intellectual tradition that has shaped our country. But, just as other cultures have illumined my reading of scripture, including American Indigenous Peoples (not discussed) as well as Latino, Asian, and African cultures, Might these enrich rather than dilute our Western cultural tradition? This possibility does not seem to be considered. I’d also love to see more evidence of classical education as a multi-ethnic movement.

Two figures mentioned in Markos’ text, Douglas Wilson and Pete Hegseth, might contribute to a perception associating Markos with a conservative culture war. He cites a book of Hegseth’s, noting its “polemical” character. but making an argument worth considering concerning American education. Likewise, he mentions Douglas Wilson at various points, duly crediting him with his contribution to classical education. However, he is silent regarding other critiques of Wilson.

I think the perception is not fair to Markos’ larger purpose. Classical education is a larger movement, both in its Christian and secular expressions, than Wilson or Hegseth. Markos offers a critique of American education, its assumptions and methodologies that needs to be weighed. He puts forth an alternative that is gaining traction. Finally, I find myself sympathetic to this proposal. I have spent my adult life backfilling the deficits in my own education by reading many of the Great Books mentioned here, as well as great works of other cultures.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review. show less

Starting in 1934, Werner Jaeger began his work on the three-volume series on the establishment of Greek culture and through the education developing the citizenship and character of the Greek person - his or her Paideia. Martin Cothran, of Memoria Press, described it as one of the best works of classical education you could find (paraphrased). I've just started reading it and I came upon Markos' book that presents a more direct linking of Paideia and classical education. On the subject of show more what is classical education, its importance, and the tracing of the history of not just classical education but also modern-western, secular education history and debate; Markos does a phenomenal just in 240 pages.

In the first part of the book, Markos defines the terms and gives the basis for the classical education model. Again, borrowing from Jaeger's Paideia he contrasts the classical with the modern, secular style. While making the distinctions clear, Markos focuses on the benefits of items like liberal arts vs vocational, a Western canon vs ideological texts, books vs textbooks, history vs. social studies, and humanities vs. social sciences. What doesn't get lost is the focus on the classical model and this shows the quality of writer Markos is. Whereas one could mention all sorts of major shortfalls of the modern western system and decry the communistic progressive takeover and agenda pushing, Markos focuses more on what the classical model offers and uses the contrasting model in contention as a short touchpoint. Markos isn't writing for the Twitter crowd but using the rhetoric to communicate the beauty of the classical method while also showing the benefits in all areas of life. If all you gave someone was this first half of the book to have a really good explanation and starting point for classical education this book would be worth it.

Then you get the second half of the book, which traces the history of Western education from Plato to Augustine and then makes a sharp leftist hand turn as Rousseau and Dewey. I do have to say that I was slightly in awe of Markos not only not calling both these men villains of the highest order of the second millennia but actually had areas of praise to deliver out where appropriate. Finally the discussion of people like C.S. Lewis, Dorthy Sayers, Charolotte Mason, Mortimer Adler, and Doug Wilson (among others) in pushing forward the modern-day resurgence of Western classical education. Again, I was impressed at the balanced attitude towards Sayers and Mason and I think both sides of that internal conversation will walk away happy (or at least equally both unhappy).

I really appreciated this book and Markos' work. I almost feel bad now having to reader Jaeger's book on the subject but this probably will provide a great foundation for getting more into the weeds of Paideia. A small critique I would have is that the two parts of the book do seem very much like two parts. I would have enjoyed a few more tie-ins directly pointing back to direct parts of the previous section of the book. This is not to say they are discarded or you're lost in the ideas of where they happen, but I do think the knitting together could have happened just a bit closer. This will be a resource for those wanting to know more about classical education, firming up the foundational thoughts of classical education, or a tool to give to a homeschool parent looking at what direction to take. Final Grade - A show less

Summary: Considers and appraises Aristotle’s influence on Christianity and how Christian thinkers appropriated his thought.

Louis Markos is a Platonist. And it seems axiomatic that Platonists and Aristotelians are two separate tribes, even though Aristotle was Plato’s student. Yet, if one didn’t know that Markos was a Platonist, in reading this book, one would think he was an Aristotelian. After a “yearlong dive” into Aristotle, he did not convert. But he came away with a deepened show more appreciation of Aristotle’s contribution both to philosophy and his influence (mostly positive) on Christian thinkers.

In this book, he addresses both of these. In so doing, he gave far more insight into Aristotle than my freshman philosophy class. And he helped me see how Christians used Aristotle as they clarified what the church believed. He does this in five parts.

Part 1: How to Think Logically

First of all, Aristotle articulated what it means to reason logically. From the law of non-contradiction to the correspondence theory of truth, Aristotle lays the groundwork for both the work of Aquinas and the scientific enterprise. Catholics, rightly or wrongly, drew from his distinction of substance and accidents in their doctrine of transubstantiation of the Eucharist. Dorothy Sayers draws on him to discuss the origin of evil. The syllogism became the basis for the Kalam cosmological argument (although Aristotle would have disagreed, believing both God and the universe were eternal. Augustine’s disagreement with Aristotle’s ideas of time led to his formulation of the timelessness of God. His ideas about the relation of body and soul also influenced Aquinas, as well as Dante.

Part 2: How to Read the Heavens and the Earth

To understand our world, we must ask questions of why, of cause. Aristotle clarified four types of cause: material, formal, efficient, and final. Markos notes how science often only recognizes two of these, the material and the efficient, failing to explain how matter can organize itself. He notes how important this also is for John Paul II’s Theology of the Body. Then Markos discusses how important this is to the argument for an Unmoved Mover. Without formal and final cause, we have only infinite regress. Yet Markos also detects the weakness in this. It can lead to the static, detached God of Deism, as it did for many in the 18th century. Finally, while we reject most of Aristotle’s cosmology in light of modern science, his belief in an ordered universe was consistent with Christian belief and Augustine’s and Boethius’ ideas of providence.

Part 3: How To Behave

Aristotle’s ideas of the soul and embodied life were vital to his understanding of ethics and virtue. Aristotle understood the importance of the choices we made in the formation of our character, and our agency in those choices. He influenced thinkers like Aquinas, Dante, Donne, and Lewis. Unlike Plato, however, he could not understand the virtue in suffering unjustly, as Christ did on the cross. However, Markos also shows how deeply insightful he was on the nature of friendship and his ideas of a life well-lived.

Part 4: How to Get Along with Our Neighbors

Much of this section draws on Aristotle’s Politics, tracing the rise of the polis from the family, and identifying the forms of government. Consistent with scripture, Aristotle warned of the danger of existing without the polis. Unlike Rousseau, we are not noble savages. Markos also introduces us to Alasdair McIntyre, and his “rescue” of Aristotle from Rousseau’s ideas, and how he enlarges with a Christian understanding Aristotle’s ideas of our telos, with its hope of forgiveness, redemption, and the welcome of God in the new creation. He shows Aristotle’s prescience in his understanding of the importance of private property for human order and flourishing. Likewise, Aristotle recognized the vital priority of the rule of law in any form of government, which Markos believe of vital relevance for our own day. He traces the direct arc from Politics to the Federalist Papers.

,b>Part V: How to Make Beautiful Things

This last section begins with the proper use of rhetoric. As Aristotle teaches, it consists in the integrity of the person (ethos), emotional force (pathos) and an appeal to reason (logos). He uses Polycarp and his final speech, facing martyrdom, as an example. He also addresses Aristotle’s ideas of poetry and tragedy, and how Christianity may extend these.

Assessment

I read a fair part of Plato’s works earlier in life. Markos’ account was so motivating that I ordered a couple of his recommended books including The Basic Works of Aristotle edited by Richard McKeon. He makes a good case for how Aristotle provide Christians the tools to articulate and defend their faith. At the same time, he shows what Aristotle failed to see, that was illumined by scripture. Finally, he shows where Aristotle may have led some astray, particularly the Deists.

Markos is a great teacher. He is clear and readable. More than that, I appreciate his effort to read, and assess Aristotle on his own terms. Finally, from Augustine to McIntyre, Aristotle has been part of the church’s conversation. So much that is part of the “furniture” of Christian belief, that we attribute to scripture, also reflects the interaction of the church’s teachers with Aristotle. Markos helps see that.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review. show less

I enjoyed this offering from The Great Courses series in part. The first half, where Markos discusses and explicates much of Lewis's Christian apologetics, was fascinating listening. Once he got into Lewis's fiction, however, I was much less interested. This is of course partly because I have no time for [The Chronicles of Narnia], but I also started to get irritated with Markos, who seems so taken with Lewis that he never really critiques him and became a little preachy himself. I also wish show more he had better addressed some of the thorniest bits of tCoN a little more thoroughly (the racism, the misogyny) rather than kind of handwaving them away. Not a waste of time, but one too many "A modern feminist would tell you" followed by a reductive statement about feminism and the like for me to be fully on board. I just didn't trust that he was engaging fully enough or with enough nuance with any of the material. show less