>> Dr. Allen Lanham:
Good Afternoon to all and welcome to our next session, the final session for today of the Symposium on Ancient Greece. 

It's been a pleasure hosting this series over the month of October and we continue until November 7. 

You have your programs here; I hope you will check the listing. 

Tomorrow we go from early morning to late at night, and so there are several topics to be presented there.  

There are films and other programs coming up very soon, and next week there are several other activities including the finale of the entire symposium will take place in the MacAfee North Gym where you will have instrumental accompaniment and dance by students by your college, and a presentation by a professor from your college.  

And so I am hoping that you will want to, or that will piqué your interest to make sure that you are there for that one.  

But nonetheless, in this program we are trying to present various aspects of civilization in ancient Greece, and trying to piqué people's interest in looking towards study in the abroad, there or anywhere else, because as you can see, just looking at the top line of this, we have some things to learn that might not happen in our daily life, but our occurring right now, across the world, in various forms.  And so in order to open our minds and Ideas to new things, we have this series. 

First of all I would like Dr. Wafeek Wahby from the School of Technology to introduce our speaker. 

>> Dr. Wahby:
Thank you very much.  

Now, Wafeek Wahby would be old news now because you know me, the meaning of my name could be a successful man or a peaceful person, or a friend or companion, or mediator or something like that.  

Ask my parents why they chose this name for me, it's challenging to live up to it, but that's my name, Wafeek.  

Now, if you can read the top word here, go to your professors and say give me an A.  

Who can read this word?  

Ok, if you can read it, we will ask our presenter, distinguished speaker to tell us more about it, not just pronounce it, but tell us about it. 

Before I introduce him, I have a lot to say about him. Maybe two hours.  

You get your bachelor, and you run to whatever, rarely you get your masters, and another masters, and a Ph.D. and you become a professor, and guess what after this?  Maybe ten, twenty years of teaching, or twenty-five, he enrolls in a class to sit as a student getting a masters in Technology.  

And that's how I came to know him. He said, Dr. Wahby, may I enroll in your class?  

I told him, Dr. Albear, here's another story.  

And as the days went by, I discovered lots of multifaceted things in him, and even in what you call this thing you do?

>> Dr. Albear:
Karate!

>> Dr. Wahby:
Karate, or something.  

Well, the best way to introduce him is to have his chair to introduce him. 

And to introduce the chair, to ask the Assistant Dean to introduce him. 

And to introduce him, so we got the Dean here, imagine having the Dean, would you please introduce him? 

And don't forget to say hi to Mrs. Albear here. Mrs. Albear, thank you for coming to this. 

>> Dr. Jackman:
Thank you.  

Well, it's really nice to be here. 

Like I said, I'll see all of you at graduation, but we are here for another reason today. 

And I think when you start looking at different cultures, it really makes you understand how come we have certain things in our county that we have. 

And I think during the course of what Dr. Albear is going to speak to you about today, you may start making some of those connections, and that's what we really hope that you do, is connect what you hear today with what you are seeing going on in the world right now.  

Those of you in Kinesiology and Sports Studies, I am going to expect a mandatory attendance at the final, because Dr. Ronspies will want you there, and so will Dr. Owen, and we do have a good time at that. 

There will be music, there will be dance, there will be information presented and I might have to take role there too.  

I don't know.  

Anyway, that's not really why I am here. 

I am here to really introduce Dr. Lucas, I'll introduce, you met Dr. Bower, he is the Associate Dean, some of you in Teacher Ed, have probably seen him quite a bit, probably from the time that you came to an open house to the time that you came to prowl visits, when you saw us, but you got to see a lot of us. But Dr. Lucas is a person, I am going to let him start moseying up here. 

Dr. Lucas is the Chair of secondary education and foundation. 

He has been at Eastern as long as I have. 

I don't think you got here before me, did you?  

We started the same day, July 1, 2006.  Actually it was 7:30am and Buzzard Hall had no power that day.  

I started my first day of work with no power.  

No, Not really, but anyway Dr. Lucas has been here, he has done a variety of things. 

Those of you that are interested in some large research projects, he is the director of our teacher graduate assessment survey, where we, those of you that go into teaching after you leave here as your career, about a year after you go out there, and are in the field, you are going to get a postcard, I think, It's a letter? 

Ok, we send a real letter, ok I thought it was a postcard, and it's going to ask you to go online and take a survey, and we really do hope you do this, because this is information that is important for us to know as we plan and we revise programs, which we do on a yearly basis. 

Those of you in Kinesiology and Sports Studies, you will get that information request from your department periodically as well, asking for information on the program.  Those of you in, I heard art, I heard what was the other, History, and some other majors, your departments will do that.  

Please take the time to give us answers to the questions that we give you. 

 We actually read them. Believe it or not, we read them.  

We use that information to revise programs and I encourage you to be active participant.  

Eastern is known for that and we end up with instead of having maybe a 35 percent rate of returns on surveys, we actually get close to 60 percent of a return rate, which is phenomenal. 

So, it's because of you taking the time to do that, because you know that we are going to listen, so I encourage you to do that.  

Dr. Lucas is in charge of that whole project for all twelve public institutions in the state of Illinois.  

So, he's used to working with large databases, so those of you that like research, and like to think about that, I'd encourage you to talk to him, and with that, I am going to let him introduce Dr. Albear, so we can get on with the speech. 

>> Dr. Lucas:
Thanks Dr. Jackman. 

Well, welcome students and community guests and folks from Eastern. It's my privilege to introduce Dr. Gus Albear, who is a member of the Department of Secondary Education and Foundation. 

He's been here eight years. He came originally as an advisor in the gateway program here on campus. 

Prior to coming to Eastern, he taught at multiple levels of k-12th grade schools in Illinois and held management and training positions with a number of Fortune 500 companies.  

He received his Ph.D. with honors in Curriculum and Instruction from Indiana State University, and MA with honors in education administration from Xavier University, a BA in Liberal Arts from Western Illinois University, and an EDS from Eastern in Educational Administration. 

He is a certified lawyers assistant, with a specialization in Legal research and litigation, and is currently pursuing and MS in Technology here at Eastern. 

So, Dr. Albear, where did you, there you are, welcome we are glad to have you here. 

>> Dr. Albear:
Thank you Dr. Lucas.  

Well, we are in a library, so I brought books.  

Three books to be specific. 

The books that we are going to talk about today, or at least the concepts that are in the books that we are going to talk about today, because these three books are the core of the ideals of Greek culture, relative to education.  

Not just in the United States, but through out most of what we are going to be calling, or what Dr. Yeager, the man you are going to see in a second on a PowerPoint called the Hellenization of the western world. 

Now, I'll pass them around and you can see them, because it's very important not just that you see them, but that you see what I did to them, Ok?  

Because on of the things that is important relative to what we are doing is understanding from an educational perspective what you must do in relation to having a relationship with your books.  

Part of that comes from a concept from the middle ages, which originated of course in the Greek period, the Hellenistic period, which is the period that we are looking at from say, the end of the Roman republic, all the way through to the time that Alexander the Great conquered the world.  

The period immediately after that becomes Hellenistic period prior to that is Hellenic.  

We are going to be starting this, because this goes before that.  

This goes into a period that starts off with what we call the Mycenae age.  

Or the Homeric Age, the age in which Homer becomes the main educator to what was then known as the known world.  

As Paideia is important, that's what the Greek letter, united together up there mean, Pi, Alpha, you know, if you are in a sorority, or fraternity, you know that that is Paideia. If not, well, I'll help you with that ok?  

But what the discussion today is, what the symposium today is about is the concept of education is that cultural development of a nation's spiritual life, and this is very important to me because I became an American citizen, oh when I was a very young man. I came here from a foreign country, and studied very hard, and spent a lot of time learning everything that I needed to learn relative to being a responsible citizen of the United States.  

And I found it shocking a lot of times that we've as Americans, really did not know what our culture was.  

Until Adam Smith decided to tell us that it was based on the acquisition of revenues and capital, we basically believed for the first 140 years or so of our existence here in the United States, and I mean 1630 - 1776 approximately 140 years, that our functional goal and education was the development of a spiritual life that the definition of that spiritual life became religious instead of spiritual.  

And there is a difference.  

In 1636 Harvard opened its doors, and in 1776 we had a revolution. 

That time period in between, built higher education in the United States, to which is known as the nine brothers, and later on the seven sisters.  

The nine brothers are the nine founding colleges of the United States. Harvard, Yale, Princeton, University of Pennsylvania, etc., Dartmouth, nine basic ones on the eastern seaboard.  

And in those nine colleges, the spiritual life that was being developed was religious as I stated, but it was religious from the perspective of differentiation between ideologies, Harvard, is founded on a boat, not on land.  

The boat was known as the Arbela, and in that boat as it came across, with the puritans, not the pilgrims, what was written was something called the Arbela Compact, in which we find that one of the main concepts inside that is that they needed to build a school in what they call the city upon the hill.  

Does anybody know that the city upon the hill is?  

It's Boston.  

It's Boston.  

And when they finished writing the Arbela compact on the Arbela, on the boat, they made sure that they found a section of the area that they were going to build this city, to build the school for the purpose of generating ministers for their conceptualization of the protestant faith, which they followed, which they considered pure.  

Now, that means that Harvard was a religious school.  

Ok? Every other school that branched off of it, Second one, William and Mary, and then Yale, etc., became different sectors of the idea of puritanism.  Congregationalism, Episcopalian, it just continued on.  

Now the interesting factor, and I am going to get into why this is important from a cultural perspective relative to the ancient Greeks, the religious something for when you play your game of trivial pursuit, is that the majority, the majority, with maybe two or three exceptions of the founding fathers of the United States, went to the nine brothers.
[00:13:57;15]
The exceptions being Benjamin Franklin, John Henry, you know, and one other, that escapes my memory because I am getting my Alzheimer’s kick right now.  

So, the most important thing to note is that when we founded the United States, well, let me take it back, when the colony of England that was founded in the Americas in the north Americas, generated this first schooling concepts and based it upon religious education.  

But not just religious education, they based it on something we call theocracy. 

Theos means god in Greek, and cratia it means a system of control or government associated with the prefix, Theos.  

So, what did they need to do? 

Well, they needed not just to build ministers to interpret the faith of the bible in their perspective, but they also needed administrators to run the cities in which they would continue to expand through the evangelical concepts that were inherent within their faith.  

Now, evangelism means that they had what is called, especially by Dr. Perry, which is a really good book, I'll show it to you sometime, after we finish our discussion, an errand into the wilderness. 

And that errand was based on going out and convincing the majority of the indigenous population you know that Christianity was what they should follow.  

So you needed administrator structure for the villages that they were going to build, and you needed ministers of their perception of faith to go out and evangelist the indigenous populations of America. 

That was the basic principle of the foundation of Harvard, and every other one the nine brothers as they continued to expand.  

But in 1776, something strange happens, right? 

We revolt against England and we become an independent nation, right? 

We become "we the people". 

And that is really, really different, because what occurs then is the type of education that hits America begins to shift from the classical traditions to a more modern perspective. 

Of course, the person that we must focus on at the time, relative to this, is Thomas Jefferson. 

Because he is the man who decides that we must modernize educational system.  

He builds the University of Virginia, and he even generates the architecture to the T, where I found an interesting thing. 

If you take a look at the architectural maps that are available of how he generated the University of Virginia, you'll find that he has set up what can only be described as natural air conditioning. 

The way that the school is positioned, relative to prevailing winds and certain ducts that he built into this U-shaped university allowed the air to circulate to the point that the hot air that was above would dissipate out the windows, and cool air would be maintained throughout the hot summer days.  

He also set it up as a system where the teachers and the students would either live close to each other in proximity, or have constant cultural relationships, and social relationships amongst each other, but what were central to this concept, which was a little different than the other schools, is and I think that Dean Lanham will appreciate this, the Library was the central depository of knowledge.  

And you could not have a school, a college, a university, if you did not have the books, because the books is what they went to in order to be able to learn the material that was being asked by the professor to be read by the students so that they could do the first definitional concert of the day, logos, I am sorry, the second one, the first one was Paideia.  

And the Logos, ladies and gentlemen, is the methodology of discursive knowledge, which means that we must talk about, we must talk about what we are learning in order to be able to clarify our understanding of what we thought we were learning. 

And I said, thought we were learning because only after you do the discursive practice, can you clean away the debris and centralize your mind in an understanding of a definition in itself in action.  

Now, what I am doing, is what a typical philosopher does. 

I am giving you a way to understand definitional constructs before I start, because if I don’t' tell you what definitions are, considering we are already beginning to speak ancient Greek, and at the same time, we are discussing the local American English. 

I have to make sure you have an idea of what these definitions are.  

So, logos is the discursive practice to try to clarify knowledge, which means we have to talk about it.  

It's how we talk about it that makes us akin to what the Greeks did.  And does not deny the shift in education that happened post-1776, at the same time it emphasizes the critical thinking perspectives that were indigenous to the Greek mentality, which Hellenized the world of the west.  

And I emphasize this because when you take a look at how education occurs in the east, it is a completely different world of being, if you will, relative to education.  Eastern Students, students from the non-western countries, which really makes a division at the Bosporus straights. 

At the Bosporus Straights between where Istanbul is or what used to be Constantinople, and the rest of the world, the moment that you crossed that, you have a completely differently perspective on how to treat education, how to understand, how to learn, how to teach, and how to think. It's completely different. 

Whenever I have my student in class, I ask them three basic questions, pretty close to the first day of class. 

I said are you planning on being a teacher and most of them are there because that is what they are planning on being. 

I said, Ok, that means that when you get out when you go through commencement, the beginning of your life, not the end of your career, which is interesting as it is, but we are not dealing with Latin, today, just Greek, that you are going to be able to step into a classroom, and have a strong understanding of three power words.  

You are going to know what it means to learn, and you'll be able to define it. 

You are going to know what it means to teach, and you'll be able to define it. And you are going to be able to tell me what it is to know, to learn, to teach, and to know. Because from those three perspectives, united together, what you drive out of the three perspectives, is Paideia. 

The cultural development of what the society that you live in, thinks should be as an educational construct within its citian as the French say, citizens, as we say it. 


So, what I am telling you is that the definitions associated, we are going to be discussing, can be divided into three perspectives. 

This is Israel Sheffler, out of Harvard University, three perspectives.  

A stipulative perspective, this thing works here, this thing works now, but it does not work in the other time, but here and now.  It's stipulated to time and place.  Socially, culturally, stipulatively.  

Second one, second definitional construct is going to be a productive one, but it's going to be productive in the fact that it is purely descriptive.  

And that's what he calls it, descriptive. 

I look at this, may I, I look at this small booklet, beautifully done, by the way, and if I am going to define it, I do not put a program associated with it. 

I do not say this is a good book, or this is a bad book. 

I simply tell you what are their makeups.  

All right? 

What are, because it's more than one thing in here?  

What are?  

So I am sitting here and I say Ok, well, I have pages made of this specific type of paper, printed with some type of ink, it has photographs, a photograph is this, it has words, words are this, etc., etc., has staples it is being held together, and it has a front and a back cover. 

That's a descriptive definition.  

It's a second type of definition. 

But the third type of definition is the one we all take for granted, used consistently and don't read the critically analyze and that the programmatic definition, because every society that one steps into, relative to teaching, learning and knowing is going to want to have it's teaching core, the stewards of education to replicate what they believe are the principles necessary for the children of that society to grow up to be citizens of that particular community, country, or society.  

And so, the cultural aspects the cultural aspects of a society develop its spiritual life. 

So the difference between religion and spirituality is that religion is a governmental structure, if you will. It's going to have a pope in the catholic church, or it's going to have a premise in the orthodox church, or whatever and its going to have a series of men or women, or both, that are going to set methods of worship, etc., etc., etc., and you have to follow the rules and regulations of that particular sect in order to be able to call yourself by that name.  

Whether it’s Muslim, a Christian, a catholic, or an orthodox Greek, or whatever.  

That's spirituality that exists without that, you don't need to have a religious construct that's governmental in structure to be a spiritual person.  

Because every one of those things that I just mentioned which is in the news right now, right?  

Whether you are in Texas deciding whether or not to use a biology book one way or another, or you are in the middle east deciding that a cartoon is good enough to go assassinate some people, regardless of those two perspectives, there's one thing for sure that all those people have to share in common, and that is the fact that their spiritual point of view focuses the majority of times on one entity. 

One deity, if you will.  Right? Regardless of who they are.  

They believe in a deity.  

A dios, that's Latin for god, but I better get back to Greek, Theos.  

So, what we have to understand is you can be a spiritual person, you can believe in God, if you want to call God that deity, but you don't necessarily have to be a member of a religious sect to be spiritual.  

Now that's important because for the Greeks, up until a certain time, in their history, it was ok to be spiritual, and then something happened.  

And it was no longer just right to be spiritual. 

Now, it was treason if you did not believe in the gods of the state. 

That's the example of this, you all know if you've had any philosophy or history of intellectual history, you know that in the western perspective when Socrates was asked to commit suicide the charge that Miletus phrased against him was treason, and when you take a look at what treason was for them, at that point it was what, corruption of the youth through teaching of critical thinking and at the same time, corruption of the youth by making the statement that he had his own [unclear dialogue] his own personal god. 

And that that god, that Theos, was and this was interesting, see if you, see how interesting this becomes, invisible. Omnipotent, all-powerful and omniscient, all-knowing.  

Sounds familiar, doesn't it?  

Very familiar.  

Now you begin to see the connection why I spoke about religiology and about spiritualism at the beginning of this talk before we got into education, because for many, many years in America, as I look at the history of education in the United States, post-1776, inclusive of post-1776, God was in the classroom. He lived in the classroom. 

When I first got to the United States, in the sixties, early sixties, the first things we did when we went into a classroom, before we started learning curriculum, and we started learning technique, and we started learning methodology relative to the curriculum, skill sets, right? 

Yes, we did two things.  

We pledged allegiance to the flag, and God's name was stuck in there, too, by the way, and then the next thing that we did, believe it or not, is did the "Our Father". Why?  

Because every one of the Christian faiths that came out of the nine brothers did the "Our Father".  

And that became part of the ethical development of the student body. 

This is important, because what Dr. Yeager talks about in here is how did that ethical development from the ancient Greek world that originally became spiritual and later became religious affect the development of what they as a community thought should be a true citizen of the nation, of the police, as they called it, the city state. 

[00:27:46;16]

You know, how?  

How was education to do that? 

Well, let's talk about that in a second, but let's see who this man was, OK? 

Let's see who this man was.  

Verne Yeager [unclear dialogue] a German man, German professor was a, this is him here, was a student of philology, philosophy, history, and intellectual history, in Germany, studied at the University of Berlin, Humboldt University of Berlin, married twice, second wife was of Jewish woman, and during the time that he was generating his basic ideas that you see in these three books that I passed around, Hitler begins his push, ok, his movement in the power. 

So, Dr. Yeager and his new wife, migrate to the United States, and land at the places where this type of thinking and this type of education is the considered part of the core of the educational system, regardless of what major you were in.  

We have that here at Eastern, don't we? Don't all of you student have to do general education requirements before you step into a major? 

Well, that came, by the way just out of fun and giggles for you to know it, out of Cornell University in New York, when a gentlemen there decided that the elective system was going to be the rule of the day.  

And at one point or another, the elective system at Cornell University had a catalog for the semester that was 700 pages long. 

Of course, they got that out of their system, and made it normal size electives, and brought back in some more of their original general education requirements. Before that there were some schools in which that was what led and maintained itself as the core of what we call a liberal arts education. 

And that core comes from what we call the seven liberal arts, and that came from the middle ages, which drifted from the Greeks and what came to us was something called the trivium, and the quadrivium. And when you take the trivium, this is Latin for what do you think? 

Three, and the quadrivium, what do you think? 

Four, and you put them together and what do you got?  

That's basic arithmetic. 

So the Trivium and the Quadrivium united together to form the seven liberal arts. 

Those seven liberal arts are the core of the general education requirements that you have to take during your first two years, but you can go to colleges right now where that is all that you are going to do for four years.  

A long time ago, and in foreign countries specifically, and in private universities, some still active as I say, this is what is done. 

And there is only one degree. 

A BA, that's it. 

After that, if you wanted to go to a Master’s degree, you could either go there if they offered it, or you could go to another university. 

So what we have at Eastern is a combination of what happened post-1776, and a lot of what happened to what existed before 1776 was switch. 

And the switch was based on what the Greeks thought should have been done all along, which is that the ethic of a human being, lets' define the term, for us, in ethics, is an action based system that someone does for the sake of obtaining a good end. 

And that good end, if you are going to be a teacher, better be moral. 

Because the last thing you want to do is teach a kid to be immoral, or amoral in the classroom, correct? 

That would just be ludicrous and we are not with the Hitler, you don't get back in the 1920's and 30's or with Mussolini’s, or black shirts, or with the [unclear dialogue] in Cambodia, we are, or with Stalin in the Pioneers, those people were teaching for amoral purposes, which meant, what, that you didn't know that you were innocently ignorant and making a mistake and thought you were doing the right one wrong. 

So what is right from wrong is what the Greeks started to formulate, and they wanted to generate it in a way that could be used by all the city states, based on what their community thought would be the best.  

The best that a human being could have from an educational system. 

They called that perfection, [unclear dialogue] arête. 

And it's the goal of Greek spiritual cultural education.  

So, now spirit doesn't just mean you know that I am going to go to church on Sunday, right? 

We can understand spirit now as the driving force behind being good, and goodness to these people, was being a responsible citizen of the police, of the city state that they lived in, depending on what the laws of that city state said, the education followed. 

You are all going to wind up in one of the eight hundred plus districts, right if you are going to be a teacher in the state of Illinois, or maybe you'll step outside of it. I am telling you right now, you are going to be representing the wishes of that community relative to educating the children of that community within your classroom.  

That is the fact, and that is what we call the common hieriphony.

The common higher-level language of understanding associated with the spirit of the culture of the place that you are at in connection with the ancient Greeks had. 

Dr. Wahby, it's a term that was generated by Dr. [unclear dialogue] of Chicago, when he taught me the history of religions, [unclear dialogue] and it was coming right out of Egypt because it's hieroglyphicious. 

So we are talking about the higher level language, but notice we are not talking about a religious construct, but a spiritual drive. 

You must have a passion for a spiritual drive, or you would not have chosen education as a career, because I guarantee you, that what you are going to be making isn't money, but what you are going to be making is a difference.  

What you are going to be making is a difference, and that difference is what drives you and elevates you above someone who is just simply looking for revenue.  

As a method of saying, this is why I went to school.  

That's what separates you, that why you got a license, not just a degree. 

That's why you are a professional. 

Understand, it's a higher way of speaking.  

And you have the higher responsibility.  

Yeager discusses this in many things.  In 1936, let's back up. 

When he comes to America, he comes to America and he lands in one of the three places where the focal point is liberal education as a cultural development to generate within you both critical thinking concepts as well as the responsibility of what it means to be a responsible citizen of a nation [00:34:48;07]

First place he lands, is the University of Chicago, he goes to Berkley for a little while in California, another place where if you go, you are going to notice a lot of what I am saying is still in existence. 

I think Dean Irwin can attest to that if you talk to her, that's where she went, Dean Bonnie Irwin.  

And then after about six years at the university of Chicago, he goes to Harvard.  

And stays there until he death I think in 1961, if I am not wrong.  

But during the time that he's at Chicago, giving the Gifford lectures, which is a series of lectures endowed by a gentlemen back in the 1800's in the United States who wanted to have association between religion, culture, and education, produced forward in a funded system, every year, he's chosen to do this particular lecture, 'The Theology of Early Greek Philosophers'.  

Very interesting, it's online, if you want to, I'll give you the URL and you can read it.  

But I wanted more than anything else for you to see him.  

Because one of the things that's really bizarre about this man is that he has a critical thinking mind, which we are going to define, and we are going to give you, we are going to give you something to walk out of here with, that you can say, I know how to critically analyze something now, without a negative word being attached to it.  

Because isn't it true that when you hear the word critical the first thing you think is, ‘Oh no, not me, I don't want critical, please, the word, no, I don't want it near me’, right?  

Greeks didn't consider it that way.  

We cannot look at the ancient world with modern eyes, you have to put on their eyes to understand what they meant so that you can then see whether something from their world can be used in ours, because they are two different points of views.  Ok?  

Let me show you what I mean by a strange paradox.  

Here's this man, marries a Jewish woman, living in Germany, Hitler comes to power, and he does two of the strangest things you can imagine, as a paradox.  

The first thing he does, is he supports Hitler, and the second thing he does is he drags his Jewish wife across to the United States, because he doesn't want her to die.  Now don't think this is the only guy that ever did this, coming out of Germany. 

If we had any philosophers aside and class, I don't know if you are here, if you are you know that Martin Heidegger also did the same thing, only he didn't leave Germany. 

Yet to this day, if you talk about ontology, or the study of the self, what it means to be authentic, and existential authenticity means making your own choices and not having other people make them for you, that man aside from his political perspective, wrote material, which did not include political perspective in it, which is powerful. 

It is so powerful that as you go talk to Gary Aylesworth in the philosophy department, he'll tell you he wrote a whole book on it, and it's published at Indiana University, it is a very powerful statement, but its a paradox, and in Greece, in Ancient Greece, paradox is taught, paradox has taught us how to think creatively. 

Because it gave the person in their mind, two words. 

Two words. 

It caused a doubt. 

And the two words that caused the doubt were wait a minute, what if.  

What if this was to happen instead of that?  

That, that's the spark of western thinking, the spark that drives the cultural development of a human being.  I found it interesting because I can't figure out the ‘what if’ associated with why he did what he did.  

Why he supported them and at the same time, he marries someone who they are deadly in hate of, and takes her away from there because he loves her, and brings her to a new world for no other purpose, right?  

For no other purpose than to be able to save her life, because he was supporting their [00:38:56;06]state, he was supporting their political perspective. 

He could have easily stayed in Germany and been just fine himself, but no, he moved here for the sake of a different reason.  

So that pretty well give you an idea of his biography and what he did. 

He wrote approximately 20 books in his life and finished as a full-tenured professor at Harvard University, before he died in the early 1960’s.  

One of the things that we have to learn to do when it comes to trying to understand Paideia, is that the focal point of the ideals of Greek culture as education, are based on literature. 

On Literature.  

In other words, you got to read.  

You got to read, and you have to know what it is to do when you are reading, so that when you come back, you can do the second part, which is logos. 

We defined it, remember? 

Discursive participation in language so that our conversation can clarify any misunderstandings that we might have, and base the decision on what the definition truly is, on evidence, instead of opinion piled upon opinion, piled upon opinion, piled upon opinion, because I am telling you that you can. 

And I know that Dean Lanham will agree with me, you can walk up and down many libraries, and you can start selectively pulling out tomes, books, and I guarantee you he could pull out a whole series of books, that are nothing more than opinion, based upon opinion, based upon opinion. 

And then he could go over here and set a whole bunch of books that are based upon scientific or historically accurate evidence, associated with a concept, and I always tell my students, I want the primary source. 

I want the scientific evidence. 

I want to see reality so that I can make a decision on its veracity on whether it is just opinion or truth, because opinion, you know, everybody has one.  

Right? But the truth, the truth is something that you must make a decision upon without other people telling you what to do with it. 

Freedom is what that's called, and that's one of the things that cultural education of the ancient Greek world brings across, through the liberal arts to us in America. 

So one of the things that we do is we take a look at another Greek word.  And that's hermeneutic.  

Hermeneutic method.  

I, all my philosophical studies with the exception of two classes were done at the University of Chicago, and you did not go through the process there without understanding Hermeneutics. It just was not going to happen.  

And hermeneutics is nothing more than a fancy word for the interpretation of a text and that means not just a book.  

This is a text, a song is a text, a poem is a text, a film is a text, how do you interpret that to find the truth in it? 

Because the ultimate goal of [unclear dialogue] is perfection of the member of the polis, you cannot be as close to perfection as possible and be a member of the society if you don't know the truth.  

Or can prove that what you know is the truth, and so hermeneutics is an interpretation, an interpretation, a method of [unclear dialogue] it comes, if we do the etymology, that's the study of where the word came from. 

The first thing we notice is, divide that in half.  Herma, ok? Hermas is the Greek word for mercury, and if you don't know your mythology, who was the messenger of the gods?  

Mercury.  

Do you know why?  

Who knows why Mercury was the messenger of the gods? 

Why Hermes was the messenger of the gods.  

The gods couldn't speak human could they?  

Why?  

Because the gods couldn't speak human talk.  

The gods envied humanity, the gods envied humanity because the gods would live perpetually, and their beloved would die.  

And the suffering of eternal misery relative to that was something that they could not stand.  So what did the gods do continuously?  

They came down to earth to make love to humanity. 

Why? 

Because they wanted to start to eliminate the immortality from their soul.  

Now that's what I mean by looking at the world with a different perspective, because to us, that's backwards, isn't it?  

To us, immortality is the goal, right? 

Even the up-to-date latest movies and television shows about vampires and immortality are driving both from a negative and in certain cases, even a positive perspective, that immortality is the most important thing. 

The attainment of such can get us to you know paradise in one religion, heaven in the other.  

But these people, instead of making their spiritual religious connection, Zoomorphic like the ancient Egyptians, made it anthropomorphic and what does that mean?  

It's another Greek word.

 Anthropos means man.  

Anybody take anthropology?  

Anthropos means man.  

Logy which is what you call it in English is Logos.  

And we know what logos is right? 

Discursive practices to make sure that we have knowledge about something that is truthful. 

So that means discursive practices we have knowledge about something that is truthful, we have evidence to associate it with the study of man.  

If I say sociology, now you understand that that's about men in groups, or men, women, and humanity in groups, and the study of that, right? SO everything that says 'logy' is going to be associated with Greek.  

Cultural educational perspectives.  

Look up and down your catalog.  

And every time you see "logy' associated with it, I am telling you, you are connecting yourself to a Greek educational concept.  

But let's look at a method. 

This is a simple one. 

Semantic cognitive analysis. 

Big fancy words.  

Semantic, talking, cognition, thinking, and analysis, taking things apart, seeing how they work, and then putting them back together to get an understanding of the whole, instead of just the pieces.  

That's some acronyms associated with it.  

Two of them. 

HOT and LOT.  

HOT, higher order thinking. 

LOT, lower order thinking.  

What is LOT?  

LOT is a Google search. 

 Why is it a Google search?  

Well, because al that it means is who, what, where, when.  

You with me so far?  

I can go to Google, and I can type in you know, Jackson Brown.  

And I hit that button, and I am going to get back who, what, where, and when.  

You know what I am not going to get back?  

I am not going to get back how and why?  

And if I do get it back, I want to be able to make sure that the how and why is evidence based and not the opinions just of other subject matter of experts who have become subject matter experts by publishing a lot of books. 

Because they could have published them without evidence.  

You understand what we are looking for?  

The truth.  

The truth, whether it hurts or not. 

It's what the Greeks wanted.  

The sprit of perfection in approximating to the truth.  

In action is the ethic is the method that they used in ethos, in thinking, and in pathos, in physical action.  

That's what audita, relative to education, to Paideia, to the Greeks was about.  

When we have to be able to see that filter, because if as it filters to us now, it filters through us through critical thinking.  

Without that, you are not connecting to the Greeks. 

Now notice I said at the beginning of this small lecture, there was a time when the Greeks shifted.  

They were no longer allowing you to have the freedom to be authentic.  

Now the gods of the state decided whether you were guilty of corrupting the youth, or of being treasonable.  

Ergo Socrates was asked to drink hemlock. 

So there was a time when things shifted. 

Yet time went by further.  

And those people who fought against that theocratic, or god-like religious structure of restriction came through and went to different countries, thanks to one guy, a young man who conquers the world before he is thirty years old, Alexander Magnus, Alexander the Great, who does a Hellenization of the world. 

And brings these methodologies that we are discussing in simple terms, because you know, I can tell you these things, in their original formation, I can give you all the fancy Greek terms, but that's not what we are here for.  

We are here to understand how it is that the spirit of our nations, let's say, is akin in some way to the spirit of the founding Greek thought processes through critical thinking. And that came to us after 1776. 

In other words, what Greece did was, they thought first freedom, then they went and became [00:48:14;01] religious.

And what we did is we started first with religious and then we started thinking about freedom. 

And then freedom, after 1776 filtered into the schools, but they said, you know, there's not too many, there are some good things the Greeks had at both times. 

Let's grab them and bring them in.  

Let's grab them and bring them in.  

What were they? 

It was their literature.  

It's how they taught. 

The educational philosophy that is associated with this is called perennialism, like a flower that keeps coming back every year.  

Why?  

Because through it they were able to find both the differences associated with the stipulative time, that was happening in action, and by eliminating the differences, get to the core of what could be used to understand what was occurring in their time versus the time in the past.  

But was the trick?  

I could not put my modern eyes on the ancient world until I cleansed it enough to be able to see the modern problem with my modern eyes and the ancient problem with ancient modern eyes. 

So how do I do that?  

Well, I had to find certain keys that will allow me to interpret, due to interpret what it was like back then. 

Can anybody guess what those keys would be like? 

What they would be? 

I gave you one. 

Didn't I say to you not to long ago that there was a time, and always will be a time when some kind of religious concept is going to be ever present in our society?  

Of course, I told you what happened in the Arbela, right? 

I told you the shift; I told you that there was a shift in the other direction in Greece.  

And a shift in the other direction in the United States, but what is constant? The shift, and what was constant about the shift?  

There was a key that allowed me to understand it, and that was that they had a religious concept which they believed would give them a spiritual understanding of the conditions needed in order to be a true, good, and true citizen of the state. True, How? 

Follow the laws. 

What Laws?  

The laws of the state. 

What did that make them? 

Good. In whose eyes?  

Theirs.  

And like you, when you step into your communities to teach, you cannot forget that that is what you are there to do. 

And I've said it three times, because I need to nail that down three times.  

It's important that you understand that.  

So this is a simple thing. I look at anything that I read, or anything that I watch, and I do this to it, and I try to find within it, the key that answers the door.  

The key that opens it.  

Why?  

Because it could be economics and that always existed. 

It could be politics, it always existed. 

It could be governmental structures, it always existed.  

Religion has always existed. Right?[00:51:11;04] 

Those are perennial windows of interpretation that I need to have understanding of relative to what's in that literature that they are using in order to develop that citizen of that state.  

That allows me to see what eyes they were looking at, or looking with, at education.  Do you follow?  

Think. Let's do it now.  

So, the main thing for lower questions, is what, who, where, and when.  

So, if I let you ask me those questions, which I hope you will, we'll be able to start Logos between us about Paideia, as soon as possible, so don't forget that.  

Because I'll be your Google.  

I won't have Google’s money, but I'll be your Google.  

And the next question, they are HOT, higher order thinking questions. 

How and when. 

I can't answer them for you.  

Because if I answered them for you, and said oh yeah, Dr. Albear, that's fine, yeah, yeah, we believe you. 

You know, you are the big guy standing up there talking, what have you just done?  

What have you just done?  

You've accepted opinion without evidence.  

But if I give you evidence, and you prove that evidence, whether it's historical or not, to be truth, and you then decide yourself to accept it, you have done the one thing that the Greek cultural [unclear dialogue] wants you to be and do, and that is authenticity. 

You have been authentic in your action, you have made a decision based on what is good relative to what I am putting in front of you and you've checked what I've said out, to make sure that what I am giving you is not just an evangelical perspective, that is trying to convince you to come to my side.  

And this is so important, especially within the next month.  

This is extremely important.  

Because what happens in America is that we start to confuse two things. 

You see [unclear dialogue] is a perfection that later on becomes a goal, and a goal that they seek for is a goal that is an end and not a means to end, and that goal is happiness.  

You can't buy it, I cant' go get some happiness and trade you for it, it's and end that's an individual end. 

How I attain it makes it authentic.  

It might make me someone that the state might not like, but I was authentic to myself with it, my problem is, and your problem is, that the majority of the students that you are going to have coming into your classrooms are going to have a strong confusion. 

Do you know what that is?  

They think pleasure is happiness.  

Think about what we've done. 

We've behaviorally modified them, since B F Skinner, and all the way back to Pavlov into salivating about getting a letter grade, or a star, or a number, or something relative to how quantifiably then can be called, qualitative people.  

And that, that's not true. 


 You cannot have just a number telling you that you are worth something. 

Because if that was the case, then what I said before was a lie and I don't lie to you about education. 

Believe me, I went through it, but I know that you will make a difference, but you will not make a million dollars.  

Unless you write a book and become famous and you know do something like that relative to education, which has been done, it has been done, it really has. 

 I know members of our faculty that have done that.  

Very successfully. 

And they are still very true to their belief system in making a difference.  

So that's not impossible.  

But just remember, it's the exception to the rule, not the rule.  

So, that being said and done, look at what it says inside this little book, that I am supposed to be doing. 

Because I am going to sit down. 

You see, the first lesson I learned is there's an epithetical relationship between what someone does when they are standing up and when everybody is sitting down.  

And this is supposed to be a symposium. 

Not supposed to be an industrial based system in which the boss is standing above you looking down through a window, telling you, "Hey, you missed that one", or "Hey, you are not here on time", or "Hey, what's going on, I'm not getting the same quality as before, what are you taking too many cigarette breaks or something". 

That's a contrary position you see.  

You are going to be supposed to be standing in front of the classroom, and everybody else is supposed to be sitting down, and what you've got to do is this, because you've got to let them see that you are not just somebody who's guiding them, which is what you are supposed to be doing through the curriculum and skillset necessary to be cultured within what this society says culture is, as a member of this [unclear dialogue] known as United States, but you are supposed to be one of them.  

Aren't we the people? I thought we were, weren't we?  

So, we the people means I have got to sit down, because from this perspective, we talk, and I don't dictate, and that's what important about education. 

You must put yourself in the position that once you were in, empathetically, you must put yourself in the position of being a guide and not just being a leader.  

And when you guide, you learn.  

So when you take a look at what's been written here, that I'm supposed to be doing, let's see, let me see, who can help me?  

What page am I on?  

Sixteen, ok hold on.  

It says, I'll ‘be reintroducing into our educational discourses, the concepts that are inherent or that are originally a part of the cultural, philosophical, and historical education that we as Americans, that the supposition of we the people, derived from the ancient Greeks’. 

That's one statement. 

So what, can you tell me one thing that I spoke to you about the we derived from the ancient Greeks?  

Anybody? 

It's a symposium, you are supposed to talk.  

Ok? Yes, [unclear dialogue] ok, good. 

Somebody else, please.  [Unclear dialogue] 

Ok. 

Watch, watch. 


I want to prove my point. 

I am going to prove my point.  

I'll give you a candy bar if you answer.  

No, that didn't work?  

Ok over here.  [Unclear dialogue] ok good. 

So we have two things right there. 

Critical thinking methodologies, analysis and interpretation based on principles that are truthful, instead of opinion of others, because you know, we can look real pretty, we can look real nice, we can look real strong, real handsome, we can look like we know what we are talking about, and not have one ounce of evidence, except our looks put us in a position of authority.  

If you want to see evidence, hard-core evidence of that, I think you might have it in the library, the Nixon-Kennedy debates back in the sixties, take a look at them and watch the faces of John F. Kennedy and Richard Nixon, regardless of what Nixon did later, and analyze purely listen closely to the answers that Nixon give, and Kennedy gives, and you will know immediately if you turn off the TV and just listen to it, that Nixon was right. 

That Nixon was right, and what Kennedy was doing was learning how not to sweat.  

Learning how not to sweat, and look like he was the next king of Camelot.  

Bringing along with him, his Guinevere, who was being supported even by clothing companies known as Chanel.  

So, we have some ideas of what it is that we've got, but one of the main ones is what?  

What are we supposed to be helping the students become?  

[Unclear dialogue]  

Oh what? 

Because this is the question. 

We are a United States, were we are the people, so the question becomes are we educating, are we guiding, because you don't educate, listen, listen, you don't educate anybody, Ok?  

You don't. 

People educate themselves.  

You guide them through curriculum and skill sets to self-awareness and understanding of truth and falsities. 

That's what you do, and in the process of doing that, through example, and through discourse, you help them come to a realization of what their ethic is.  

What their action-based system is, that is necessary for them to attain what they are going to call [unclear dialogue] or a good moral end.  

Now later on, when the Greeks continue thinking about this, the ultimate moral end to them is happiness, that's Aristotle, and later on, even further, the ultimate moral end for all Greeks is the development of a beautiful life through an ethic that allows them to be authentic.  

And that comes from even before them through a guy called Heraclitus, a pre-Socratic philosopher, and Parmenides, another pre-Socratic philosopher that influences the one guy that they hated the most and forced to die, named Socrates. Why? 

Now many of you have been in my class, right?  

And I’ve put you through a psychodrama, haven't I? 

Was that a good experience?  It made you see things a little different. 

The psychodrama is one of the techniques the Greeks devised as specifically through Socrates, as brought to us through three sources, Xenophanes, Aristophanes, and Plato, as to how it is that Socrates taught.  

How did Socrates teach?  By shocking the daylights out of people.  

By making the power brokes hate the daylights out of him, because he did that in front of their children, and so they decided to write off an indictment again him, relative to what?  

Laws of the state, which they egressed onto and said ah we can use this to get rid of this guy.  

You are never going to be able to do an action that defines who you are. And this is what I mean by that.  

If I give you a baseball bat, and I say to you, "what is this?" and you have never seen a baseball bat in your life, and nor know what baseball is, and there's people throughout the world that truly understand this, they don't have any idea what that is, the best thing you could do is give me one of the three definitional constructs which I gave you which is a descriptive one, right, what would you say, baseball bats are made of, sometimes they are made of metal, what else could you tell me descriptively as definitional construct?  

Weight, length, size, cylinder, but if you've never seen a baseball game, could you tell me what it means to be a bat.  Could you tell me "bat-ness"? 

Could you tell me what a bat does?  Anybody?  

No. So in order for you to truly understand what something is, you have got to see it in action, don't you?  

At that point you really know what that thing is for. 

That phenomena, or that [unclear dialogue] just means thinking, and you can thank Emanuel {unclear dialogue] to dig up your reason for that one.  

He gave thinking a different name, so it could compare and contrast it with phenomena, which is physical reality that I can touch and feel. 

But, only by knowing how something works, will you truly understand what something is.  

Because then you have something you can use empirically to prove that it is true or false, because if it's not doing what the bat is supposed to do, it's not a bat.  Or it's not a good bat.  

Because if I put a bat made of pasta, in the hands of Mark Teixeira, yes, I am a Yankee fan, and I put him at home plate, swinging at a slow pitch, and he winds up that golf swing of his and he wants to pepper that thing out of the world. 

What's going to happen to that bat the moment it hits that ball?  

And what's going to happen to the ball? Right? 

That's evidence that that is not a bat. 

You follow?  

So when you teach, whether it's skillset in content or method of being, so that the child and the student can be authentic, and you are bringing the child to your curriculum, as a guide, remember you got to give him the freedom to learn how to be authentic, because if you don't, you are doing nothing more than building a replacement park for a retiree or for an obituary.  

You are not constructing anything new, you are not helping someone to become truly authentic, and generate anything new that will add value to society, you will simply be doing nothing more than perpetuating maintaining status quo.  

This is the last think I will tell you that I got from the Greeks, especially from reading these three volumes.  

Because I am not going to sit here and tell you well you know, Escuela said this, and Euripides said that, and Homer said this, and you know, that's for you to do. That's for you to read.  

Ask your teachers.  

What I am giving you is the reason why it's important to read and read critically.  But as a teacher, and most of you here, I am assuming are going to be teachers, or are teachers, but the ones that are going to be, because I am not going to be assumptive enough to try to tell others that are already in the field what to do, but I'll tell you what I'll do.  

Because I try to, I want to put my teaching mode through five simple processes.  And I call them the five T's. I learned this by reading these books.  The Five T's.  I'll say them to you.  

And then I'll tell you what they are.  

Transmit, Transform, Transcend, Transfer, and Transfigure. 

I'll give you a simple understanding. I've got to stand up for a little bit, get my hip back in place.  

When you transmit information as a teacher, like this man did through these books, and that little thing I put up there in my discourse today, if I simply stand here, and I get you to talk to me and answer, even if I have to pull teeth with no Novocain to get an answer out of you, by the fact that I got you involved in answering and thinking, if the first time it popped in your head, you said what if this or maybe not that, the moment that I got you thinking and then i got you the courage to talk because you no longer were afraid that I might criticize you negatively, right? I started getting you to understand transmission. 

Notice I didn't say I transmitted anything to you. I got you to start understanding how to transmit your thought processes into something that you could do something with, because again, as I said before, actions tell us more than just simply description.  

Transmission is a two-way process.  

But it must lead from the student to you, not from you to the student.  

That's first, and it leads through the curriculum and the skillsets that you guide the student to learn.  

That's it, that's transmission. 

Transform. 

A student gets transformed from the first second, first millisecond that they enter the classroom door.  

And that's just basic time.  

By the 181st school day, most of the school years right k-12 are 181 days long. 

By the time they got to day 181, regardless of whether they didn't want to learn anything, they have had some transformative action happen to them, because I guarantee you that even the most recalcitrant person who doesn't want to learn anything, will remember one thing at some time, about your class, even if it's the fact that they can't stand you. 

They will, so you've transformed a thought in one way or another, just by the fact that they've come into your class, and you've started doing curriculum and skillset and ethic.

Transcend. 

That means that if they actually became involved in educating themselves relatively to the curriculum and skillset, that they've transcended, they are understanding from what they knew before to what they know now.  

Now, reality is a little different, there is something new in the ballgame.  

It's not longer a pasta bat, because that one doesn’t work; now it has to be wood or metal.  

My understanding has now been transcended. 

I know something different about reality than I knew before.  

Transmit, transform, transcend. 

Now that I've got that information, you know what's really cool? 

Now comes, this is the hottest word that I ever heard in a kid, hot because it's been used so many times in education, it's just unbelievable, called Transfer. 

Transfer is being able to take something from music, like what what's an eight beat, what's a quarter beat whatever, and being able to use that to understand a little bit about fractions in math class.  

Transfer is going into art class and having somebody show me perspective drawing and then being able to see actually when I go back into geometry class, a three dimensional perspective that I could not see before. 

And transfer is important, because it de-initiates the intricate disciplinary process but without critical thinking, you are going to be fooled, and try to transfer something into something else, I guarantee you, it won't work.  

That's why we have to thank the Greeks for how they taught because they taught how to think authentically. 

Transmit, transform, transcend, transfer. 

And the last one, transfigure.

And this is the most important one of them all because nothing in here was written in these three books, without that concept in mind and transfiguration by definition, is the changing. It's changing beyond. 

Not just the self that would be metamorphic, changing into something else. 

No, transfiguring something, making it better, making something new, doing something that wasn't done before. 

For the sake of, if we follow the Greek mind, others.  

Why others?  

Well, who makes up the society? 

You? Just You?  

Ok, sure me your cave, you are a hermit.  

Right?  

So if the society is made up of all of us, then this room right here, now we have a society. Correct?  

If one of us transfigures something for the sake of all of us, guess what we will have obtained? 
Pleasure, because everybody will say congratulations, happiness, because we've confused pleasure with happiness, but we are on our way to happiness, and then true happiness when what we do allows us to feel euphoria, or as in mathematics would say, [unclear dialogue] 

The internal joy of self-discovery, without the assistance of guiding teacher.  

You've hit the mark. 

You've got a student now for life, who knows how to work and study and learn and develop for others what you no longer being the guide in the classroom that got them to begin their educative process.  

And so this evolution of the psyche, by the way, that's another Greek term, the mind, the personality, the essence of the being, which in certain cases, because they really didn't understand biology that word, back in their days, one time they actually thought was in the liver. 

Do you know why they thought it was in the liver? 

Did you ever hear of something called the auguries? 

The auguries is, let's go back to Greece.  

Here's Athens, here's Sparta, right? Everybody has seen 300, right? 

 First thing you've got to remember is, Spartans never wore Speedos, ok?  

Never wore speedos.  

Second think is they never went bare-chested.  

They were known as the men of the brass plate, because they polished them [01:13:08;21] so that when they went to war, everybody could see them coming. 

They wore red cloaks to cover themselves so that when they were wounded, the enemy couldn't see their blood. 

And they also led their entire army with a band, so that they could be heard coming a mile away.  

Now, I just wanted you to know that, because 300 is a little bit, ummm, it has some historical problems, I don't want you to swallow that red pill, until you see the blue one in the other guys hand. 

That's the matrix.  

But the important thing is that what Dr. Yeager writes about here, is how the literature of the ancient Greek world, through it's methods, not just through it's words, but through it's methods, it's goals and objectives associated with each of the individual authors he talks about in here, can help us become authentic critical thinkers that can not, cannot, if we truly use the methodologies that are being discussed by the different authors in here throughout the time period, simply accept opinion as fact, because once you become attuned to the fact, the truth is the most important driving force towards happiness. 

Everything else is just a drug to make you feel numb about life. 

And if you want to accept that, you are not an American, because that's what the revolution was about.  

Not accepting what others had to say about you, without you making your own decision.  

But not just Americans, a citizen of the world, a member of the only race that matters, the human race, has to be able to think in this fashion, and analyze when things are put in front of them, without fear of retribution, because the only person that you should fear, is yourself, on the last day of your life when you are about to take your last breath, so that you no longer have to say, ever, ever, ever, should have, would have, could have.  

Everything associated with what you learn, what you teach, what you know, is basically guiding you to the moment of not regretting the existence you had on earth, by the fact that that regret doesn't exist because you transfigured in some way, in one little way, in one little minute way, in one way or another, someone's life or made something more beautiful.  

If you did that, you'll have no regrets. 

That's what Paideia, as an ideal of the culture of education in that world was driving for.  

So when you read your books, and you know, your history books, and your philosophy books, and your books about this and that mathematics and everything, remember it isn't just about memorizing for the quiz, or memorizing for the test, getting the number and getting it done, it's about what can I do with this that makes life better for others, that'll make me feel pleasure for doing it on my way to understanding happiness.  

Because that's the goal.  

That's the goal. 

Making a difference. 

So, I highly suggest if you want to read these books, the translator of Dr. Yeager's work was the Dr. Gilbert Highet. Dr. Gilbert Highet wrote a book called 'The Art of Teaching'. 

And the art of teaching is something that I always tell my students, "Do not, do not, do not, become a teacher, or bypass the chance before you step into the classroom, of reading Gilbert Highet's "The Art of Teaching", because you see education isn't just a science, if you really want to know what education is all about, is taking the science of assuredness associated with quantification and quality, and making it an art form that everyone looks at, through your actions and relationship with others, and says, gosh, isn't that beautiful?  

That's what Paideia taught me.  

So I hope you enjoy it, and I hope that you look at them, and that you find them. 

You can YouTube him, he's got a bunch of stuff out there. 

His biography is out there, both in German and English, and the books are available. 

I know Paideia are, I know all three volumes are here in our library.  

And so is Gilbert Highet's The Art of Teaching.  

Don’t bypass that one, because that's an important thing. And whenever I come here, I've come here before to give lectures at the library, I always bring books, and Dr. Lanham always says to me, you are bringing books to the library, hurray, hurray, and I say yes, because this is an important part of our culture and it's something that we inherited from them. 

They started doing everything by memorization and oral tradition, and then they went to this, because this is an important part of the tradition of learning.  

I remember one time, Dr. Lanham came into Dr. Wahby's class to give a lecture on Libraries and technology and one of the most shocking things that I ever heard, that opened my eyes like that, was that I said, "Why can't we put this in electronic form, available so that we can shoot it through the ethereal world and have them in their little, what do they call them iPads, and all that, and be able to just have them there, and then you know we can technologize education in this way, and we can use this for other methods of you know, maintaining information and expansion, and he told me flat out, and I'll never forget this, he said, "This is not just part of the culture, this is cost effective." 

And I had it backwards. I thought the electronic medium would be cost effective, but the truth of the matter is, it's not, is it Dr. Lanham?  

It costs almost ten times as much to have it in electronic medium, as it does to have it this way.  

But this particular thing, this thing I am holding in my hand, you know what's important about it?  

If it's true, if it's been proven true, it it tells the truth, it can never be changed. It can never be changed, because to change it would be to turn the truth into a lie.  

Thank you for coming today.  

I have a microphone here, do you want this one? 

I am going to sit down to answer.

>> Dr. Wahby:
Well, thank you very much Dr. Albear, and thank you all for staying. 

I know it is time to eat now, but we have food for thought.  

We have a minute or two for a question or two. 

So anybody wants to have a question for Dr. Albear, now is your time.  

If you don't have, I will volunteer him to receive your emails after while, and if you like, email me and I email him, it would be a [unclear dialogue], that's wonderful.  

>> Dr. Albear:
Um hmm. We always have fun with that.  

>> Dr. Wahby:
Please do that, and there is appreciation that. 

>> DR. Lanham:
And I would like to present you with one of the commemorative certificates for the symposium, and thank you very much, for a very interesting and challenging lecture. 

>> Dr. Albear:
Thank you very much. 

Thank you. 

Just remember, if you ask me a question, remember that the only rule is this. 

A good question is more important than a mediocre answer.  

So I will always, always answer a good question, but I am not going to promise you anything but an attempt at not being mediocre.