On the Necessity of Re-engaging the Classical Greek and Latin Literatures: Lessons from Emile Durkheim’s The Evolution of Educational Thought

Prus, Robert

doi:10.1007/s12108-012-9154-5

Cited by 10 publications

(7 citation statements)

References 33 publications

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“…It is often assumed that scholarship proceeds in an essentially cumulative, progressively sophisticated, and improved manner, with the best of the past being preserved to inform contemporary academic life. However, as history teaches us (see : Durkheim 1977: Durkheim [1904: Durkheim -1905; also Prus 2012), this often is not the case. Consequently, even though there may be considerable continuity and remarkable advances in some fields of study over extended time periods, one encounters major gaps and lapses of intellectual activity, as well as pockets of more intense scholarship in particular subject matters.…”

Section: Engaging the Classical Greek And Latin Rhetorical Traditionmentioning

confidence: 99%

“…and Aristotle are most central, have dealt with these 6 An earlier, but still very viable overview statement of this agenda can be found in Prus (2004). Some more focused considerations of the literature I have been developing on the transhistorical features of pragmatist scholarship can be found in Prus (2003;2004;2006;2007a;2007b;2007c;2008a;2008b;2008c;2008d;2009a;2009b;2010;2011a;2011b;2011c;2011d;2012;2013a;2013b;2013c;2014a;2014b;2015), Prus and Burk (2010), and Prus and Camara (2010). For a biographical account of the developmental flow of the evolution of this project within my broader involvements in sociology, see: Kleinknecht (2007).…”

Section: Engaging the Classical Greek And Latin Rhetorical Traditionmentioning

confidence: 99%

“…There is also little indication that psychological social psychologists appreciate the centrality of the developmental flows of community life for comprehending human knowing and acting. Relatedly, see: Carlson (1984), Harré (1986), Harré and Secord (1972), Prus (2007b;2007c;2012). more explicitly illustrates the conceptual affinities between philosophy and rhetoric as realms of human endeavor.…”

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confidence: 99%

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Kenneth Burke’s Dramatistic Pragmatism: A Missing Link between Classical Greek Scholarship and the Interactionist Study of Human Knowing and Acting

Prus

2017

QSR

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The term “rhetoric” often has been maligned by those lacking familiarity with classical Greek and Latin scholarship. However, a more sustained, historically-informed examination of persuasive interchange is of fundamental importance for the study of human knowing and acting across the humanities and social sciences, as well as all other realms of community life. While acknowledging several contemporary scholars who have reengaged aspects of classical Greek and Latin rhetoric, this statement gives particular attention to the works of Kenneth Burke and the linkages of Burke’s writings with Aristotle’s Rhetoric, as well as American pragmatist thought and the ethnographically, conceptually-oriented sociology known as symbolic interactionism (Blumer 1969; Strauss 1993; Prus 1996; 1997; 1999; 2015; Prus and Grills 2003). Because scholarship does not exist as isolated instances of genius, even the productions of highly accomplished individuals such as Kenneth Burke are best understood within the context of a horizontal- temporal, as well as a vertical-historical intellectual community. Accordingly, Burke’s contributions to the human sciences more generally and pragmatist social theory (along with its sociological extension, symbolic interaction) more specifically are best comprehended within this broader, historically-enabled scholarly context. Kenneth Burke’s dramatistic pragmatism is not the only missing link between classical Greek thought and symbolic interactionism, but Burke’s work on rhetoric represents a particularly important medium for extending the conceptual and analytic parameters of contemporary symbolic interaction. Indeed, Kenneth Burke’s scholarship has important implications for the fuller study of community life as implied in the most fundamental and enabling terms of human knowing and acting.

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Section: Engaging the Classical Greek And Latin Rhetorical Traditionmentioning

confidence: 99%

Section: Engaging the Classical Greek And Latin Rhetorical Traditionmentioning

confidence: 99%

mentioning

confidence: 99%

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Kenneth Burke’s Dramatistic Pragmatism: A Missing Link between Classical Greek Scholarship and the Interactionist Study of Human Knowing and Acting

Prus

2017

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“…Although the emphasis on education as a social process is often thought to be a more recent approach associated with the American pragmatists, especially John Dewey (1859Dewey ( -1952, a pragmatist approach to education is more appropriately rooted in classical Greek scholarship (see Chambliss, 1987;Prus, 2003Prus, , 2004Prus, , 2008Prus, , 2011aPrus, , 2012Prus, , 2013Spangler, 1998), especially in the works of . However, given the twists of fate and the shifting interests of the people involved in preserving and destroying scholarship over the centuries, as well as the highly diversified nature of classical Greek thought, the transitions have been far from consistent, comprehensive, or cumulative (Prus, 2003(Prus, , 2004.…”

Section: Education As a Social Processmentioning

confidence: 99%

Engaging the Student Role

McLuhan

2016

Sage Open

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Working within the symbolic interactionist tradition, this article presents an ethnographic research agenda for studying the ways that "people engage roles as students." Using an ethnographic study of two Protestant Christian seminaries as an illustrative case, I consider the ways the student role may be conceptualized and studied as ethnographic instances of "education in the making." This includes the matters of people (a) entering into the student role, (b) attending to instruction, (c) being assessed, (d) sustaining efforts, (e) attending to one's peers, (f) encountering difficulties, (g) experiencing failure and termination, and (h) pursuing subsequent studies. I concentrate on establishing the fundamental elements of theory and methods that can focus research and comparative analyses on the activities that constitute the student role.

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“…Notably, thus, as people learn language and associated realms of "whatness," they also learn aspects of community definitions of morality -as in conceptions of desirable and undesirable objects and activities (along with appropriate states of emotional expression). Also see Prus (2011b;2012).…”

Section: Morality and Emotionalitymentioning

confidence: 99%

Generating, Intensifying, and Redirecting Emotionality: Conceptual and Ethnographic Implications of Aristotle’s “Rhetoric”

Prus¹

2013

PSJ

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In contrast to those who more characteristically approach emotion as an individual realm of experience of more distinctive physiological and/or psychological sorts, this paper addresses emotionality as a socially experienced, linguistically enabled, activity-based process. While conceptually and methodologically situated within contemporary symbolic interactionist thought (Mead 1934; Blumer 1969; Strauss 1993; Prus 1996; 1997; 1999; Prus and Grills 2003), this statement is centrally informed by the pragmatist considerations of emotionality that Aristotle (circa 384-322 BCE) develops in Rhetoric. Although barely known to those in the human sciences, Aristotle’s Rhetoric provides a great deal of insight into people’s definitions of, and experiences with, a wide array of emotions. Addressing matters of persuasive interchange in political, judicial, and evaluative contexts, Aristotle gives particular attention to the intensification and neutralization of people’s emotional states. This includes (1) anger and calm, (2) friendship and enmity, (3) fear and confidence, (4) shame and shamelessness, (5) kindness and inconsideration, (6) pity and indignation, and (7) envy and emulation. Following an introduction to “rhetoric” (as the study of persuasive interchange) and “emotionality,” this paper briefly (1) outlines a pragmatist/interactionist approach to the study of emotionality, (2) considers Aristotle as a sociological pragmatist, (3) locates Aristotle’s work within the context of classical Greek thought, (4) acknowledges the relationship of emotionality and morality, and (5) addresses emotionality as a generic social process. Following (6) a more sustained consideration of emotionality within the context of Aristotle’s Rhetoric, the paper concludes with (7) a short discussion of the importance of Aristotle’s work for studying emotionality as a realm of human lived experience on a contemporary plane.

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On the Necessity of Re-engaging the Classical Greek and Latin Literatures: Lessons from Emile Durkheim’s The Evolution of Educational Thought

Cited by 10 publications

References 33 publications

Kenneth Burke’s Dramatistic Pragmatism: A Missing Link between Classical Greek Scholarship and the Interactionist Study of Human Knowing and Acting

Kenneth Burke’s Dramatistic Pragmatism: A Missing Link between Classical Greek Scholarship and the Interactionist Study of Human Knowing and Acting

Engaging the Student Role

Generating, Intensifying, and Redirecting Emotionality: Conceptual and Ethnographic Implications of Aristotle’s “Rhetoric”

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