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FC; Half title; Also available from Bloomsbury; Title; Copyright; Contents; Acknowledgements; List of Abbreviations; Introduction; I. Sisyphus or Scholê?; Scholê and its generic cultural attributes; The myth of Sisyphus: The curse of busyness; The philosophical examination of scholê as a way of life; II. Plato on Scholê and Ascholia; Scholê discovers its purpose in scholê; The inner demons of ascholia; Fear; Noise; Turmoil; Befuddlement; Ascholia: From symptoms to permanent traits; Deinotês: The self-made shackles of our imprisonment to ascholia; III. Catharsis, Scholê and Play.
Scholê in the second best cityDivine play as a political end; Problems with Plato's concept of play as the alternative to scholê as end; On theological interpretations of Plato's theory of play; IV. Aristotle: On the Nature of Scholê; The boldest of all political proposals; Three interpretations regarding the practicality of scholê as end; Some things that scholê is not; What is the activity of nous in the defining sense of scholê?; The conditions for scholê as end; Universality of scholê; Self-sufficiency: Scholê as the highest end; Practicability of scholê
Deviant scholê and the possibility of its reformPracticality of play versus scholê; V. Making Scholê Practical
Diagôgê, Mousikê and Philia; On some of the differences between diagôgê and scholê; The fallacy of suppressed evidence; Phaeacia: Diagôgê in music as a way of life; Does musical education prepare a citizen for theoretical activity?; How does the music curriculum contribute to preparation for scholê?; To show the role of music for the theoretical life missing evidence is required; Citizens in charge of their musical curriculum.
Why we are attracted to the translation of homonoia as 'unanimity' and 'concord'Music and political friendship; Homophrosunê in Homer; What can be the cause of homonoia for the end of scholê?; The principle of scholê is God; VI. Otium: Withdrawal for Action and Duty; From being 'in scholê' to being 'in the school'; Hellenistic scholê and Rome; Cicero: Otium as the security and peace of the republic; Cicero: The public and private paradoxes of otium; After the republic what should a statesman do with otium?; Seneca's De otio; A new context for otium; A digression on Seneca's originality.
The change in the context between Cicero and SenecaFirst Principle of otium: Pervasive evil in society; Permission for, and service in, otium; The other-worldly basis for sapientia; Fabricating otium's exempla; VII. The Disappearance of Scholê; The intricate interactions between scholê and otium in the Imperial Age; Philo's footprints; Scholasate! The Christian imperative; Cutting the cultural links between scholê and ascholia; Prayer, catharsis and duty; Afterword; Leisure as a political end; Notes; Bibliography; Further Reading; Index.
Scholê in the second best cityDivine play as a political end; Problems with Plato's concept of play as the alternative to scholê as end; On theological interpretations of Plato's theory of play; IV. Aristotle: On the Nature of Scholê; The boldest of all political proposals; Three interpretations regarding the practicality of scholê as end; Some things that scholê is not; What is the activity of nous in the defining sense of scholê?; The conditions for scholê as end; Universality of scholê; Self-sufficiency: Scholê as the highest end; Practicability of scholê
Deviant scholê and the possibility of its reformPracticality of play versus scholê; V. Making Scholê Practical
Diagôgê, Mousikê and Philia; On some of the differences between diagôgê and scholê; The fallacy of suppressed evidence; Phaeacia: Diagôgê in music as a way of life; Does musical education prepare a citizen for theoretical activity?; How does the music curriculum contribute to preparation for scholê?; To show the role of music for the theoretical life missing evidence is required; Citizens in charge of their musical curriculum.
Why we are attracted to the translation of homonoia as 'unanimity' and 'concord'Music and political friendship; Homophrosunê in Homer; What can be the cause of homonoia for the end of scholê?; The principle of scholê is God; VI. Otium: Withdrawal for Action and Duty; From being 'in scholê' to being 'in the school'; Hellenistic scholê and Rome; Cicero: Otium as the security and peace of the republic; Cicero: The public and private paradoxes of otium; After the republic what should a statesman do with otium?; Seneca's De otio; A new context for otium; A digression on Seneca's originality.
The change in the context between Cicero and SenecaFirst Principle of otium: Pervasive evil in society; Permission for, and service in, otium; The other-worldly basis for sapientia; Fabricating otium's exempla; VII. The Disappearance of Scholê; The intricate interactions between scholê and otium in the Imperial Age; Philo's footprints; Scholasate! The Christian imperative; Cutting the cultural links between scholê and ascholia; Prayer, catharsis and duty; Afterword; Leisure as a political end; Notes; Bibliography; Further Reading; Index.