Liberal Education: A Leo Strauss Perspective

Liberal education, as conceived by Leo Strauss, extends beyond the mere acquisition of knowledge. It is an education "in culture or toward culture," aiming to cultivate the mind and foster human excellence. Strauss's ideas, explored in his writings and lectures, continue to resonate in contemporary discussions about the purpose and nature of education. This article will delve into Strauss's understanding of liberal education, its connection to culture, philosophy, and democracy, drawing heavily on his essay "What Is Liberal Education?" and related discussions.

Defining Liberal Education

Strauss defines liberal education as education in culture. The term "culture," derived from "cultura" (agriculture), signifies the cultivation and improvement of the soil and its products. Similarly, liberal education involves cultivating the mind, nurturing its innate faculties in accordance with its nature. This cultivation requires teachers, who themselves are pupils, guided by the "greatest minds."

According to Strauss, liberal education is literate education of a certain kind: some sort of education in letters or through letters.

The Role of the Great Books

Access to these greatest minds, according to Strauss, is primarily gained through the study of the "great books." Liberal education consists of studying with the proper care the great books which the greatest minds have left behind - a study in which the more experienced pupils assist the less experienced pupils, including the beginners. These books serve as a record of the conversations and debates that have shaped Western thought. However, Strauss acknowledges a crucial difficulty: these great minds often disagree, leading to discord and diverse perspectives. This necessitates that liberal education not be mere indoctrination but an engagement with a multitude of viewpoints.

Culture and Liberal Education

Strauss acknowledges the complexities of defining "culture" in an age that recognizes a variety of cultures. He questions whether limiting liberal education to Western culture leads to parochialism, seemingly contradicting the open-mindedness inherent in liberal education. He contrasts the traditional understanding of culture as a singular, absolute concept with the modern usage of "cultures" in the plural, encompassing any pattern of conduct within a human group. This raises concerns that the term "culture" has become diluted, losing its connection to the cultivation of the mind and human excellence.

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Liberal Education and Philosophy

Strauss posits that liberal education precedes philosophy, serving as a foundation upon which philosophical inquiry can be built. He suggests that Socrates infiltrated liberal education with dialectic, not to hijack it, but to secure a pre-philosophic defense of the philosophic life, the life of science. This defense was deemed necessary, as highlighted in Plato's Phaedo.

In essence, liberal education, in its original poetic and religious form, was an education for free men, encompassing epic poetry, history, and the lessons gleaned from practicing statesmen. Socrates introduced dialectic into this framework, aiming to defend the philosophic life.

The Platonic Ideal

The Platonic dialogues exemplify this approach, showcasing conversations where few interlocutors ultimately become philosophers. Strauss argues that the same questions and answers about human life found in these dialogues are also present in the works of great poets, albeit without the explicit direction toward the philosophic life. Good teachers can guide students in exploring these questions with the same care as Plato or Socrates, enriching their understanding of the human condition.

Liberal Education and Democracy

Strauss sees a vital link between liberal education and democracy. He contends that within the mass society of a democracy, liberal education serves as the mechanism for founding an aristocracy, of ascending to democracy as originally meant. By giving freedom to all, democracy also gives freedom to those who care for human excellence.

However, Strauss also cautions against uncritical acceptance of democracy, emphasizing the need to acknowledge its potential dangers to human excellence. He quotes Kurt Riezler, who observed that modern economic, technological, and scientific development, while increasing man's power, had weakened the "human in man," leading to a decay of the spirit, taste, and mind. Riezler identified the intellectual root of this problem in the modern ideal, characterized by the belief that human life is an absolute good, universal compassion, and materialism.

The Gentleman's Education

Timothy Burns, reflecting on Strauss's ideas, raises the question of how to revive liberal education in an era where a "gentleman's education" is increasingly difficult to attain. He distinguishes between the need for liberal education for the perfection of humanity in rare individuals and its necessity for a healthy political regime.

Burns's point about the "gentleman's education" highlights a key challenge in contemporary society. The traditional foundations of liberal education, often associated with a privileged upbringing, are becoming less accessible. This raises the question of how to make liberal education relevant and available to a broader range of students.

Overcoming Vulgarity

Strauss emphasizes that liberal education is liberation from vulgarity, which the Greeks termed "apeirokalia," meaning "lack of experience in things beautiful." By engaging with the greatest minds and their works, individuals cultivate an appreciation for beauty and excellence, transcending the superficiality and thoughtlessness of the "Vanity Fair of the intellectuals."

Modesty and Boldness

Liberal education, through its constant engagement with the greatest minds, cultivates both modesty and boldness. It fosters modesty by acknowledging the vastness of human knowledge and the limitations of individual understanding. Simultaneously, it encourages boldness by challenging accepted views, regarding them as mere opinions, and questioning the prevailing norms of society.

The Importance of Critical Thinking

Strauss emphasizes the importance of critical thinking in liberal education. He argues that students should not simply accept the ideas presented to them but should engage with them critically, questioning assumptions and considering alternative perspectives. This requires a willingness to challenge conventional wisdom and to think for oneself.

Contemporary Relevance

In a 1959 address, Leo Strauss posed the question: "What can liberal education mean here and now?". This question remains relevant today, as educators and policymakers grapple with the challenges of preparing students for a rapidly changing world. Strauss's emphasis on critical thinking, cultural literacy, and the pursuit of human excellence provides a valuable framework for rethinking the purpose and nature of education in the 21st century.

The Enduring Value of Liberal Education

Despite the challenges and complexities, Strauss maintains that liberal education retains its enduring value. By engaging with the greatest minds, cultivating critical thinking skills, and fostering an appreciation for human excellence, liberal education prepares individuals to lead meaningful and fulfilling lives, contributing to the well-being of society and the advancement of human knowledge.

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