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Old Ideals for a New World? Werner Jaeger. Paideia: The Ideals of Greek Culture. Volume 1: Archaic Greece and the Mind of Athens. New York and Oxford: Oxford University Press, 1986. xxix + 510 pp. $24.95, paper, ISBN 978-0-19-500425-0. Werner Jaeger. Paideia: The Ideals of Greek Culture. Volume 2: In Search of the Divine Centre. New York and Oxford: Oxford University Press, 1989. xv + 442 pp. $24.95, paper, ISBN 978-0-19-504047-0. Werner Jaeger. Paideia: The Ideals of Greek Culture. Volume 3: The Conflict of Ideals in the Age of Plato. New York and Oxford: Oxford University Press, 1986. viii + 374 pp. $24.95, paper, ISBN 978-0-19-504048-7. Reviewed by Borit Karlsson Published on H-Ideas (February, 2001) Old Ideals for a New World? Mention the name Werner Jaeger, and you [Note: This review is part of H-Ideas Retropec‐ will most likely notice a glint of interest in the tive Reviews series. This serie reviews books pub‐ eyes of those who are searching for new ways of lished during the twentieth century which have understanding the Western classical tradition. been deemed to be among the most important With his Opus Magnum in three parts, Paideia: contributions to the field of intellectual history] The Ideals of Greek Culture, Jaeger has certainly contributed, above all, to our understanding of H-Net Reviews the Greek classical tradition, in both Europe and mentioned,[2] although this is not to say that he is North America. still considered the authority in this area. But After the trauma of the First World War, a Jaeger's work definitely made the paideia-concept new interest in the thinking and ideals connected widely known in the post-war era. with the nineteenth century humanistic tradition Something about the translation needs to be arose in Germany. Various attempts were made to said: All three parts were translated by Gilbert renew this over one hundred year old tradition Highet between 1939 and 1945 (the third part was and make it relevant for a new era - a "humanism translated from the manuscript and published be‐ revival". Of these, the most thorough and system‐ fore the appearance of the German text version). atic was Werner Jaegers. Gilbert fulfilled this huge task meritoriously, yet Jaeger was born in Germany, in 1888, of a there remains a problem with the English transla‐ Protestant family. Attending a Catholic school, he tion.[3] Jaegers language is very much the lan‐ has described how he acquired an early interest guage of the nineteenth-century, German educat‐ in different cultural traditions.[1] In 1914 he was ed, academic middle class: it carries within itself appointed professor of classical philology in Basel the ideals and imaginations--"Bildung"--of nine‐ (Friedrich Nietzsches old chair), and in 1921 he teenth-century views on knowledge and educa‐ succeeded his old teacher Ulrich von Wilamovitz- tion as a means to mans growth as a moral and Moellendorff in the prestigious chair in Berlin. ethical being. Even though after the second world During the following ffteen years he was very war, it became almost impossible to make such productive. Not only did he write several books, claims, Jaegers German is burdened by this old he was also actively engaged in revitalizing the tradition, a burden which the English translation nineteenth century German humanistic tradition. to a large extent actually neutralizes. As a result, He arranged conferences, held popular public lec‐ Highets translation turns Paideia into a book dif‐ tures, and began writing his monumental work, ferent in tone and associations from the German Paideia. In 1936 he emigrated to the United States original. I realize that this may have been un‐ because his wife was Jewish. He frst went to avoidable, but it is important to keep in mind if Chicago, and after a year moved to Harvard Uni‐ one only reads the translation. And, as I shall versity where he stayed until his retirement in point out below, the connection with the nine‐ 1960. He died in 1961. teenth century ideal of "Bildung" does not apply only to Jaegers language but to his way of think‐ Paideia was written in three parts between ing as well. 1934 and 1947, and so, Jaeger began the work while still in Berlin: the frst part was published Jaegers aim in Paideia is clear: he intends to two years before his emigration. It then took ten establish a new perspective for the study of Greek years until the second part came out and the third culture. In his own words, his purpose is to "give arrived three years later. There is some evidence an account of their [i.e. the Greeks] culture, their that Jaeger had wanted to continue his work into `paideia, and to describe its peculiar character the middle ages and the "Christian paideia". As and its historical development" (I: xvi). He uses late as 1961, he published a small volume called the word "culture/civilization" synonymous with Early Christianity and Greek Paideia. With "paideia".[4] According to Jaeger, paideia is "a ba‐ Paideia, Jaeger has to a large extent formed our sis for a new study of Hellenism as a whole" (I: ix). contemporary understanding of this Greek con‐ Instead of studying separate areas like the devel‐ cept. When ideals of education are discussed in an opment of the state, society, literature, religion, or historical context today, Jaeger's name is often philosophy alone, paideia would contribute to a 2 H-Net Reviews understanding of this development as a whole. put, was no, it was not. He points out the fact that This holistic view had not been attempted before, the term paideia actually wasnt used before the he says, and this comprehensive perspective sophists, whereas Jaeger uses the word from the would bring a deeper understanding of Greek in‐ time of Homer onward. According to Snell, this fluence throughout history. obscures rather than contributes to the under‐ In Paideia Jaeger describes what he sees as standing of Greek culture.[6] The core of Snell's the history of this Greek ideal of education. The criticism is that Jaegers paideia ideal is very much first part, The Ideals of Greek Culture, deals with related to the nineteenth century German idea of the archaic period, starting with Homer and cover Bildung. Snell characterizes Jaeger's paideia as a Hesiod, the Spartans, Solon, the Aristocracy and "pale classicism", rather than a new way of under‐ ending with the Tyrants. Then he continues into standing Greek culture. the sixth and ffth centuries BC, discussing the Snell's review raises a more complex issue in tragedies and comedies, the sophists and Thucy‐ regard to Paideia. For Jaeger, classical philology dides. In the second part, In Search of the Divine functioned as a transferor of the Greek, classical Centre, he discusses his main subject, Plato, start‐ heritage and its ideals concerning how to educate, ing with "the Socratic problem" and "Plato and in the broadest sense, human beings. This view posterity" before devoting the rest of the book to had much in common with the way classical discussion of a number of the dialogues. The dis‐ philology as a new Geisteswissenschaft was per‐ cussion of the The Republic forms the main part, ceived in early nineteenth-century Germany. The almost two hundred pages. Finally in part three, distinction between values and specialized schol‐ The Conflict of Ideals in the Age of Plato, he goes arship that most scholars would make today was into Greek medicine and its connection to paideia, not an ideal two hundred years ago and was not Isocrates and rhetoric, and Xenophon. Then he re‐ for Jaeger either. To him humanities, culture, and turns to Platos Phaedrus and Laws. The third part education were closely connected. He concludes then concludes with a discussion of Demosthenes. the Preface with these words: "But even today, it is One question that has to be asked is, why did impossible to have any educational purpose or Jaeger chose paideia as the all-embracing concept knowledge without a thorough and fundamental to explain and understand the whole ancient comprehension of Greek culture. It was that con‐ Greek culture? The Preface to Paideia begins with viction which created my scientific interest in the these words: "I present to the public a work of his‐ problem, and through it this book" [emphasis torical research dealing with a subject hitherto added] (I: x). In Jaegers view, it is the classical unexplored. It treats paideia, the shaping of the philologist who is able to achieve this comprehen‐ Greek character, as a basis for a new study of Hel‐ sion of Greek culture, and, consequently, provides lenism as a whole" (I: ix). Jaeger not only claims to society with educational ideals and goals. Paideia, be the frst scholar to investigate paideia as a sub‐ in other words, is Jaegers contribution to contem‐ ject of historical research, he also aims to make porary questions regarding the nature and pur‐ this subject the basis for the study of a historical pose of education for a modern world. The ques‐ period of almost one thousand years. The reason‐ tion whether science, understood as a modern, ableness of this ambition could be, and has been, specialized, value-neutral activity, actually can or questioned. In a famous review of Paideia from should transfer ideals about how to educate hu‐ 1935, Bruno Snell asked, if "a deeper understand‐ man beings and how they in turn will shape their ing of the Greeks is achieved in this book through society, is, for Jaeger answered in Paideia. Today, the problem of paideia".[5] His answer, simply most people would probably consider that a polit‐ 3 H-Net Reviews ical rather than a scientific question, just as Snell [3].
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