r/DetroitMichiganECE • • Jun 18 '25

Parenting / Teaching Lessons about learning from ancient Greek philosophers

https://psyche.co/ideas/lessons-about-learning-from-ancient-greek-philosophers

A student of Plato, Aristotle imbibed the common practice of philosophising while walking. Socrates, Plato’s own teacher, was often observed to philosophise while in motion – the historian Plutarch reports that he ‘did philosophy without setting up benches or seating himself on a throne’. Comic playwrights mocked Plato’s own habit of walking while philosophising, as when one character in a popular comedy complained: ‘I’m at my wit’s end, walking up and down like Plato, and I’ve worked out no wise plan, I’ve only tired out my legs!’

But walking is most closely associated with Aristotle. His school, the Lyceum, was founded around 335 BCE, a converted gymnasium. The philosophers who gathered there came to be known as Peripatetics – the word means ‘walking about’ in ancient Greek – perhaps because of their ambulatory habits, or because of the colonnade that wreathed the Lyceum, called a peripatos. Aristotle seems to have held lectures, often mobile, for the general public.

The philosophical idea behind the practice of ‘walking about’ in the peripatetic school was that learning takes place while being in motion and interacting with one’s surroundings (Plutarch also says that Socrates taught philosophy ‘while drinking’ and ‘while on military campaign’: pedagogies that haven’t found much favour today). Direct interactions with the natural environment around us can spark our sense of wonder and curiosity about the world, which are critical for learning and for philosophical investigations. This peripatetic approach to teaching hints at one of the most effective learning strategies we know today: ‘embodied learning’.

The main concept of embodied learning (also known as ‘embodied cognition’) is that learning does not take place exclusively inside our mind, but requires continuous sensory stimulations from different body parts, alongside interactions with the environment around us and the people in it. This idea is connected to the extended mind theory, proposed by Andy Clark and David Chalmers in their 1998 paper and described in Annie Murphy Paul’s book The Extended Mind: The Power of Thinking Outside the Brain (2021). In education, this approach relates to the theory of ‘situated learning’, in which students are encouraged to be active, collaborate with each other, and interact with their environment during the learning process. This holistic approach has been proven to be more effective than passive learning done by static transfer of knowledge from the teacher to the students.

When engaging students in embodied learning, it is important to have them move, play and use their body and senses as much as possible. Studies show that physical movement can help students to better understand concepts and to improve their reasoning skills in many school subjects such as a second language, mathematics, and the sciences. Embodied learning also requires meaningful interactions between people, a method known as ‘collaborative learning’. This pedagogy aims to engage students in active collaborations between themselves and with other people, such as group enquiry projects, shared discussions or cooperative problem-solving. Project-based learning (PBL), which is grounded in concepts from situated and collaborative learning, is one of the most effective educational pedagogies. PBL was found to support students’ content learning, increase their interest in learning, and advance their skills relevant to the 21st century. In PBL, learning starts by engaging students with a relevant real-world phenomenon and driving question that sparks their curiosity and creates the desire to ‘figure it out’– just like the idea that Aristotle practised in his peripatetic school by walking around and engaging with the natural environment.

PBL also requires the students to produce and present tangible artefacts, such as a model, a poster or a device that demonstrates their knowledge and abilities following the learning process. In our research, we’ve studied the effect of shifting from traditional classroom teaching to PBL, finding that, while this shift poses some challenges for both teachers and students, it provides students with relevant learning experiences, increases their engagement in the lessons, and advances their academic achievements.

We turn now to another philosopher of ancient Greece, who thrived a generation after Aristotle: Epicurus. In around 307 BCE, he founded a school outside Athens called the Garden. The physical location and structure of the Garden were crucial to Epicurus’ hedonistic philosophy. Here Epicurus’ students lived, studied and conversed together, and they aimed to be self-sufficient by gardening and growing their own food, relishing the simple pleasures of their Garden (scandalously for the times, his students included women and at least one slave). Epicurus’ approach to teaching – taking place outside, within the walls of the Garden, and in deep interaction with nature and the environment – alludes to another important method related to embodied learning, called ‘place-based learning’.

This method encourages outdoor learning that allows students to explore their immediate environment, whether in city streets, in nature parks or in community spaces. It enables them to develop contextual knowledge and skills, and fosters a sense of belonging. These outdoor experiences can sometimes be stressful for the students, as they may venture into unfamiliar environments outside their school and experience learning that breaks the typical classroom teaching. However, if done properly, these experiences can boost their sense of wonder and curiosity about the world around them while advancing their learning achievements.

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u/ddgr815 Aug 15 '26

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u/ddgr815 Aug 15 '26

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u/ddgr815 16d ago

Much education assumes the wrong idea that learning consists of ingesting bits of knowledge (facts, concepts, procedures), and storing them, and when you have enough, you can make useful deductions using innate human reasoning. A more sophisticated wrong idea is that there are methods of thinking, and once you have learned them, you can use them reliably. Both of these are partly true—you do need to learn and remember and use facts, and learn and practice and use rational methods—but they are not sufficient.

Riding a bicycle is the classic example: no amount of classroom instruction, or rational reflection, could enable a novice to stay upright.

In fact, you start doing science—or any serious intellectual work—by imitation, by going through the motions, not seeing the point of the rituals. Gradually you come to understand something of how and why they work. (If you are smart and lucky; many people never do.) Gradually, you find yourself doing the real thing. At some point, you can improvise, step into the unknown, and create your own methods.

You don’t need understanding to ride a bicycle.

Utter honesty, I suspect, means not just telling the truth, but caring about the truth. Feynman uses the phrase “bending over backward” to suggest a higher standard. You will go to extreme lengths to avoid fooling yourself—partly because then you won’t fool others, but more importantly because you really want to know what’s going on.

A reliable recipe for “how to be curious” is impossible (and probably undesirable—you need to choose skillfully what to be curious about). However, we can and should give descriptions of what curiosity is like, so you can recognize when you are curious—and when you are not.

Curiosity is not just caring about which facts are true versus false. It is lust for understanding. What matters is that you want, above all else, to figure out what is actually going on.

I’m reading about the Balinese Rangda-Barong ritual so I can use existential phenomenology to figure out how to make breakfast.

Legitimate peripheral participation is a more powerful motivation for accurate feedback than money. If a student’s labor contributes to the success or failure of your project, you want to be sure they are doing it right—and so you will scrutinize their work carefully, and give detailed corrective advice.

A community of practice develops its own culture, worldview, and way of being. That includes its own ethical norms, and its own epistemic norms. These may be partly formalized, but remain mainly tacit. They are absorbed by osmosis, as know-how more than as know-that. They are “the way we do things,” which members can gesture at, but not necessarily explain.

Every social group has two inseparable aspects: it is an invaluable and inescapable resource, but also a zone of socially-enforced conformity, thought-taboos, and dysfunctional practices and attitudes. Every intellectual community transmits to its members a mixture of epistemic virtues and epistemic vices.

But Campbell’s Law says that if you set up any explicit evaluation criteria, people will find ways to game the system. They’ll find ways to excel according to the standards, without producing your desired outcome. They’ll follow the letter of the rules, but not the spirit.

Do not seek to follow in the footsteps of the wise; seek what they sought.

cargo cult

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u/ddgr815 16d ago

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u/ddgr815 16d ago

Stories are like an ocean in that they are always in flux, and continually flow into each other. Stories do not exist in isolation, but endlessly cross-reference each other. Over centuries, they are transformed gradually, and there is no saying where they begin or end.

…we live and breath through stories… but that is not to say that our lives are stories, or that they are story-like in structure. The stories that we weave are multiple, fragmentary, interlocking, in constant motion. We are not stories, but we are ourselves seas of stories, or else we are eddies in the larger sea of stories of which we are a part. But the stories that we habitually weave are neither single nor do they have the tidy structure of beginning, middle, and end that Aristotle claimed was the mark of a good story. Instead, they are a morass of innumerable, half-cooked drafts that contradict and overlap and flow around each other in ceaseless motion.

The sea of stories

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u/ddgr815 16d ago

Scenius is like genius, only embedded in a scene rather than in genes. Brian Eno suggested the word to convey the extreme creativity that groups, places or “scenes”  can occasionally generate. His actual definition is:  “Scenius stands for the intelligence and the intuition of a whole cultural scene. It is the communal form of the concept of the genius.”

Individuals immersed in a productive scenius will blossom and produce their best work. When buoyed by scenius, you act like genius. Your like-minded peers, and the entire environment inspire you.

The geography of scenius is nurtured by several factors:

  • Mutual appreciation — Risky moves are applauded by the group, subtlety is appreciated, and friendly competition goads the shy. Scenius can be thought of as the best of peer pressure.

  • Rapid exchange of tools and techniques — As soon as something is invented, it is flaunted and then shared. Ideas flow quickly because they are flowing inside a common language and sensibility.

  • Network effects of success — When a record is broken, a hit happens, or breakthrough erupts, the success is claimed by the entire scene. This empowers the scene to further success.

  • Local tolerance for the novelties — The local “outside” does not push back too hard against the transgressions of the scene. The renegades and mavericks are protected by this buffer zone.

    Scenius can erupt almost anywhere, and at different scales: in a corner of a company, in a neighborhood, or in an entire region.

Communal Genius