Abstract
One of the elements which has rendered the classics and their ideal of “liberal culture” most questionable to the modern age is the rise of democratic-egalitarianism. In a democratic age the historic association of the classical ideals with “elitism” is deemed a decisive argument against them. In spite of the Greek origins of democracy, it is certainly fair to describe Greek culture as having an “aristocratic” tincture. Its central value was excellence, not equality and it believed in demanding standards of achievement. The classically rooted idea of the liberal as against the “servile” or “mechanical” arts was predicated on the notion of activities proper to the leisure of the “free” gentleman and an aristocratic denigration of labor, trade, and commerce. In more modern times is also the historical association of European high culture with aristocratic patronage. The egalitarian ideal (pace Nietzsche) seems to have roots not in the classical world but in Christianity with its proclamation of the equal dignity of all, and indeed its preferential concern for the poor, weak, and marginalized – an ideal which subsequently appeared also in secularized forms unmoored from its religious roots. Whereas Nietzsche viewed this as negative, we must acknowledge its moral fertility in the struggle for the dignity of laborers and indeed ultimately the abolition of slavery and other forms of oppression. Nonetheless, the applied to the sphere of culture, egalitarianism has a levelling effect destructive of high culture. An urgent task then is how to reconcile the worthy values in moral egalitarianism, with the “inegalitarianism” required for the existence of cultural standards.
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Notes
- 1.
Thomas Paine. Commonsense. http://www.ushistory.org/paine/commonsense/sense3.htm (Accessed January 9, 2017).
- 2.
Plato .Republic VIII. viii passim.
- 3.
Aristotle. Politics (1292ª).
- 4.
Homer . Iliad. VI. 206.
- 5.
Marrou. 161–163.
- 6.
Quintillian. 2001. Institutio Oratoria/The Orator’s Education . Books 10.1, p. 274–275.
- 7.
The author is not in sympathy with the critique of the Christian ethic found for example in Nietzsche ´s On the Genealogy of Morals (First Essay). However Nietzsche’s genetic claim itself that Christianity introduced a kind of “underdog” morality with its ethos of mercy and compassion and concern for the poor, weak and oppressed is eminently defensible.
- 8.
Allan Bloom . The Closing of the American Mind. (New York: Simon & Schuster, 1987): 250. Herafter “Bloom”.
- 9.
Cf. Quentin Skinner. The Foundations of Modern Political Thought. Vol 1 (Cambridge University Press, 2010): 236–238.
- 10.
Bloom , 279. (My brackets). This may derive also from Bloom’s teacher Leo Strauss . See for example the discussion of the gentleman in “Liberal Education and Responsiblity” in An Introduction to Political Philosophy: Ten Essays by Leo Strauss. Hilail Gilden(ed.) ((Detroit, Michigan: Wayne State University Press, 1989): 323ff.
- 11.
Plato . Crito. (47a-48b).
- 12.
Aristotle. Nicomachean Ethics I.V.3.
- 13.
For an interesting if perhaps controversial discussion of the relation between equality and excellence see Charles Murray. Human Accomplishment.(New York: Perennial/Harper Collins, Copyright 2003): 450.
- 14.
Nicholas Berdyaev . The Fate of Man in the Modern World. (London, UK: Student Christian Movement Press,1935 reprinted n the USA): 112.
- 15.
Op Cit. Paideia I, 15.
- 16.
Nicholas Berdyaev . The Destiny of Man. (London: Geoffrey Bles, 1954): 215.
- 17.
Idem.
- 18.
Berdyaev . Supra. 215–216.
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Rosenthal-Pubul, A.S. (2018). The Classical Ideal of High Culture in the Democratic Age. In: The Theoretic Life - A Classical Ideal and its Modern Fate. Springer, Cham. https://doi.org/10.1007/978-3-030-02281-5_13
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