Contrary to the scholarly consensus, Augustine and the Dialogue argues that Augustine's dialogues, with their inconclusive debates and dramatic shifts in focus, betray a sophisticated pedagogical method which combines strategies for 'un-learning' and self-reflection with a willingness to proceed via provisional answers. By shifting the focus from doctrinal content to questions of method, Kenyon seeks to reframe scholarly discussions of Augustine's earliest surviving body of works. This approach shows the young Augustine not refuting so much as appropriating Academic skeptical practices. (...) It also shows that the dialogues' few scriptural references, e.g. Wisdom 11:20's 'measure, number, weight', come at key structural points. This helps articulate the dialogues' larger project of cultivating virtue and their approach to philosophy as a form of purification. Augustine is shown to be at home with pluralistic approaches, and Kenyon holds up his methodology as an attractive model for thinking through problems of the liberal academy today. (shrink)

One cannot understand the literary form of a dialogue without understanding its philosophical project and vice versa. This dissertation seeks to establish how Augustine's Cassiciacum dialogues work as dialogues. Each of these works, Contra Academicos, De beata vita and De ordine, pursues two streams of inquiry: one dialectical, one self-reflexive. The first uses aporetic debates to identify problems with individuals' current beliefs. The second reflects on the act of debate as an instance of rational activity and through this draws attention (...) to features of human rationality. The goal of all this is to change how the inquirer thinks about himself, to bring him to see some final theory as plausible ( probabile). We find all the elements of this method in earlier authors: aporia in Plato, self-reflection in Plotinus, plausible conclusions in Cicero. But in Augustine these are fused into a system, one which structures all seven of his dialogues. This study situates Augustine against this philosophical tradition and provides a fresh start for future work on his texts. Chapter 1 argues that standing scholarly debates have imposed an unhelpful set of concerns on the dialogues. Chapters 2 through 4 set out the basic literary and philosophical project of each dialogue. Chapter 5 argues that the three dialogues, taken as a set, are programmatic for a particular kind of philosophical undertaking, one which can be traced through Augustine's subsequent works. (shrink)

Early educators are in a bind. Teacher education programs are calling on them more and more to help students practice critical thinking and develop intellectual character ; yet school funding depends on meeting Common Core standards, which do not explicitly assess critical thinking until the high-school level. Add to that an over-engineered content curriculum, and thinking becomes a luxury that is quickly lost amid more immediate concerns. As a result, we are raising a generation of “excellent sheep” who flourish amid (...) standardized tests but are increasingly unable to think for themselves. The problem, we suggest, is that today’s teachers are in such a rush to give students the answers that they are not allowing them time to ask the questions. As a result, students cannot find the “deep structure” of issues. Bodies of knowledge thus strike them as disconnected facts, quickly forgotten. The solution, as suggested by recent work in cognitive science, is to teach critical thinking through teaching content. In what follows, we propose a way of organically integrating content and thinking through games, story books and art. With this, we put children into the driver’s seat, encouraging them to ask their own questions, to propose their own answers and to join their peers in joint inquiry through dialogue. In a word, we propose teaching children philosophy as early as possible. Tom Wartenberg has made considerable progress with his picture-book philosophy curriculum designed for elementary schools. But what of younger children? Combining the resources of Rollins College’s Philosophy Department and Child Development and Student Research Center, we set out to find “how low can we go?” Over four terms’ of trial and error, we have adapted and distilled Wartenberg’s methods into a model that works for the Center’s 4-year-olds, and we have tested this model on a larger scale through a one-term collaboration with the Winter Park Day Nursery. (shrink)

Can you be brave if you’re afraid? Why do we “know better” and do things anyway? What makes a family? Philosophers have wrestled with such questions for centuries. They are also the stuff of playground debates. Ethics for the Very Young uses the perplexities of young children’s lives to spark philosophical dialogue. Its lessons scaffold discussion through executive function games (Telephone, Red Light Green Light), dialogic reading of picture books and Reggio Emilia’s art-based inquiry. In the process, children develop skills (...) of dialogue and critical thinking through increased selective attention, self-control, cognitive flexibility and perspective taking. While the elements of this method are familiar, they are here fused into an organic whole grounded in the history of philosophy and defended by current work in developmental psychology. Building on Wartenberg’s Big Ideas for Little Kids, the present curriculum uses a series of 23 picture books to frame discussions of character, bravery, self-control, friendship, the greater good, respect and care. Its goal is not to “teach morals” but to help children articulate and develop their own perspectives through dialogue with each other. Each lesson presents teachers’ reflections on how this exploration of life's enduring questions transformed their school’s culture. (shrink)

Ethical philosophy was born in the gyms of Athens. This book returns a body of abstract thought to its original context, to understand how training for the body sparked training for the mind. We will use archaeology to reconstruct the reality of ancient athletics and literary texts to critique philosophers’ idealized versions of this reality. We will explore a cluster of questions about the nature of happiness (eudaimonia), the role of human excellence (arete) in this life and what forms of (...) training (askesis) may help up secure these goals. Along the way, we will join philosophers in attempting to define individual types of excellence: courage, moderation, justice, wisdom. We will think about the role of friendship and erotic love in a well lived life, and we will evaluate concepts of mental “health” and strategies for spiritual “exercise”. While our society tends to separate the body and the mind, recent work in Positive Psychology is reaffirming many insights of Greek philosophy through modern empirical study. If Philosophy at the Gym sounds like a contradiction, then that’s where its value lies: it invites readers to wrestle with central questions of ancient ethics, while providing toeholds in the current science of purpose, mindset and flow. This introduction to Greek ethics will be useful for those starting or about to start college or anyone else looking for a framework to think about what they want out of life and what they’re doing about it. (shrink)

Philosophy at the Gymnasium sets Greek moral philosophy in its original context-Athenian gyms-to understand how training for the body sparked training for the mind. It explores Socratic dialogue set in gyms, civic and mental health in Plato's works, and Olympic victors as Aristotle's model for the happy life.

The philosophy for children (P4C) and public philosophy movements seek to extend philosophy to traditionally marginalized groups. Yet public perceptions of philosophy as an elite activity provide an obstacle to this work. Such perceptions rest, in part, on further assumptions about what philosophy is and how it is conducted. To address these concerns, I look to the early philosophical dialogues of Augustine of Hippo (Contra Academicos, De beata vita, De ordine, Soliloquia), which present an experimental philosophical community composed of teenagers, (...) illiterate adults, and Augustine’s own mother. I begin with the question, “who can do philosophy?” and walk through the dialogues’ discussion of race, gender, educational background, age, and class. I then turn to teaching techniques on display in the dialogues’ discussions, which flesh out what philosophical study looks like for nonelite students. I close by using my own experience of teaching nonelite students to reflect on how Augustine’s experimental philosophical community can help reframe thinking about P4C and public philosophy today. (shrink)