By W. Martin Bloomer
A significant other to old Education offers a sequence of essays from prime experts within the box that characterize the main updated scholarship when it comes to the increase and unfold of academic practices and theories within the historic Greek and Roman worlds.
- Reflects the newest learn findings and provides new ancient syntheses of the increase, unfold, and reasons of historical schooling in old Greece and Rome
- Offers entire assurance of the most sessions, crises, and advancements of historical schooling in addition to old sketches of assorted academic tools and the diffusion of schooling in the course of the historic world
- Covers either liberal and intolerant (non-elite) schooling in the course of antiquity
- Addresses the cloth perform and fabric realities of schooling, and the first thinkers in the course of antiquity via to past due antiquity
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Additional resources for A Companion to Ancient Education
The archaeological record is very patchy, and most of the surviving written documents that were composed before the fifth century are poetic texts, often highly fictionalized and/or fragmentary, and thus of limited value for the reconstruction of actual social practice. Scholars necessarily have to draw from the Homeric epics, Hesiod, scraps of lyric and elegiac poetry, sculpture and vase paintings, as well as Herodotus’ wide‐ranging Histories (written in the mid‐ to late fifth century) and other later (and often highly opinionated) witnesses such as Xenophon, Plato, Aristotle, and even Plutarch, while recognizing that all these witnesses have their own distinct agendas that may lead us far astray from the original practices and mentalities that we are trying to investigate.
8–14; cf. 1 Kings 22. 26 = 2 Chron. 18. 3), etc. (Olivier 1975, 58–59; Van der Toorn 2007). By the time of the regimes of David and Solomon (ca. 1000–922 bce), or perhaps somewhat later (eighth to seventh centuries), as an increasing need was felt for trained staff to manage the kingdom(s) and communicate with outside powers (Assyrians, Babylonians, Egyptians, Persians), a broader schooling in administrative procedures, law, ritual, and justice, was developed. This training took place largely, perhaps exclusively, in Jerusalem (and after the division of the kingdom, also at Samaria in the north), where the “sons of the king” were educated together with those of other leading functionaries.
The Brahmanic training became ever more specialized and recherché, while the lower classes received only a rudimentary training in non‐Vedic literature and ritual, and Sudras were expressly forbidden to learn Sanskrit or even to listen to Vedic recitation. Thus, higher education was quite exclusive, maintain ing the mutual interdependence and reinforcement of military‐political and religious hegemonies. The soldier‐ruler (Kshatriya) curriculum aimed to train future kings and administrators, and included agriculture and cattle‐breeding, criminal law, and other aspects of administration in addition to the Vedas and higher philosophy, while Brahmanic education concentrated more intensively on the latter, as well as matters of ritual and linguistics.