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Great Books of the Western World
54 volume series of the Great Books, published by Britannica.
1. The great conversation / by R.M. Hutchins
2-3. The great ideas
4. The Iliad of Homer. The Odyssey
5. Aeschylus. Sophocles. Euripides. Aristophanes
6. Herodotus. Thucydides
7. Plato
8-9. Aristotle
10. Hippocrates. Galen
11. Euclid. Archimedes. Appollonius of Perga. Nicomachus
12. Lucretius. Epictetus. Marcus Aurelius
13. Virgil
14. Plutarch
15. Tacitus
16. Ptolemy. Copernicus. Kepler
17. Plotinus
18. Augustine
19-20. Thomas Aquinas
21. Dante
22. Chaucer
23. Machiavelli. Hobbes
24. Rabelais
25. Montaigne
26-27. Shakespeare
28. Gilbert. Galileo. Harvey
29. Cervantes
30. Francis Bacon
31. Descartes. Spinoza
32. John Milton
33. Pascal
34. Newton. Huygens
35. Locke. Berkeley. Hume
36. Swift. Sterne
37. Henry Fielding
38. Montesquieu. Rousseau
39. Adam Smith
40-41. Gibbon
42. Kant
43. American state papers. The Federalist. J.S. Mill
44. Boswell
45. Lavoisier. Fourier. Faraday
46. Hegel
47. Goethe
48. Melville
49. Darwin
50. Marx
51. Tolstoy
52. Dostoevsky
53. William James
54. Freud.
1. The great conversation / by R.M. Hutchins
2-3. The great ideas
4. The Iliad of Homer. The Odyssey
5. Aeschylus. Sophocles. Euripides. Aristophanes
6. Herodotus. Thucydides
7. Plato
8-9. Aristotle
10. Hippocrates. Galen
11. Euclid. Archimedes. Appollonius of Perga. Nicomachus
12. Lucretius. Epictetus. Marcus Aurelius
13. Virgil
14. Plutarch
15. Tacitus
16. Ptolemy. Copernicus. Kepler
17. Plotinus
18. Augustine
19-20. Thomas Aquinas
21. Dante
22. Chaucer
23. Machiavelli. Hobbes
24. Rabelais
25. Montaigne
26-27. Shakespeare
28. Gilbert. Galileo. Harvey
29. Cervantes
30. Francis Bacon
31. Descartes. Spinoza
32. John Milton
33. Pascal
34. Newton. Huygens
35. Locke. Berkeley. Hume
36. Swift. Sterne
37. Henry Fielding
38. Montesquieu. Rousseau
39. Adam Smith
40-41. Gibbon
42. Kant
43. American state papers. The Federalist. J.S. Mill
44. Boswell
45. Lavoisier. Fourier. Faraday
46. Hegel
47. Goethe
48. Melville
49. Darwin
50. Marx
51. Tolstoy
52. Dostoevsky
53. William James
54. Freud.
Hardcover
First published January 1, 1952
509 people are currently reading
2044 people want to read
About the author
Mortimer J. Adler
592 books1,049 followersNumerous published works of American educator and philosopher Mortimer Jerome Adler include
How to Read a Book
(1940) and
The Conditions of Philosophy
(1965).
This popular author worked with thought of Aristotle and Saint Thomas Aquinas. He lived for the longest stretches in cities of New York, Chicago, San Francisco, and San Mateo. He worked for Columbia University, the University of Chicago, Encyclopædia Britannica, and own institute for philosophical research.
Born to Jewish immigrants, he dropped out school at 14 years of age in 1917 to a copy boy for the New York Sun with the ultimate aspiration to a journalist. Adler quickly returned to school to take writing classes at night and discovered the works of Aristotle, Thomas Aquinas, John Locke, John Stuart Mill, and other men, whom he came to call heroes. He went to study at Columbia University and contributed to the student literary magazine, The Morningside, (a poem "Choice" in 1922 when Charles A. Wagner was editor-in-chief and Whittaker Chambers an associate editor). Though he failed to pass the required swimming test for a bachelor's degree (a matter that was rectified when Columbia gave him an honorary degree in 1983), he stayed at the university and eventually received an instructorship and finally a doctorate in psychology. While at Columbia University, Adler wrote his first book: Dialectic, published in 1927.
In 1930 Robert Hutchins, the newly appointed president of the University of Chicago, whom Adler had befriended some years earlier, arranged for Chicago’s law school to hire him as a professor of the philosophy of law; the philosophers at Chicago (who included James H. Tufts, E.A. Burtt, and George H. Mead) had "entertained grave doubts as to Mr. Adler's competence in the field [of philosophy]" and resisted Adler's appointment to the University's Department of Philosophy. Adler was the first "non-lawyer" to join the law school faculty. Adler also taught philosophy to business executives at the Aspen Institute.
Adler and Hutchins went on to found the Great Books of the Western World program and the Great Books Foundation. Adler founded and served as director of the Institute for Philosophical Research in 1952. He also served on the Board of Editors of Encyclopædia Britannica since its inception in 1949, and succeeded Hutchins as its chairman from 1974. As the director of editorial planning for the fifteenth edition of Britannica from 1965, he was instrumental in the major reorganization of knowledge embodied in that edition. He introduced the Paideia Proposal which resulted in his founding the Paideia Program, a grade-school curriculum centered around guided reading and discussion of difficult works (as judged for each grade). With Max Weismann, he founded The Center for the Study of The Great Ideas.
Adler long strove to bring philosophy to the masses, and some of his works (such as How to Read a Book) became popular bestsellers. He was also an advocate of economic democracy and wrote an influential preface to Louis Kelso's The Capitalist Manifesto. Adler was often aided in his thinking and writing by Arthur Rubin, an old friend from his Columbia undergraduate days. In his own words:
Unlike many of my contemporaries, I never write books for my fellow professors to read. I have no interest in the academic audience at all. I'm interested in Joe Doakes. A general audience can read any book I write—and they do.
Source: http://en.wikipedia.org/wiki/Mortimer...
This popular author worked with thought of Aristotle and Saint Thomas Aquinas. He lived for the longest stretches in cities of New York, Chicago, San Francisco, and San Mateo. He worked for Columbia University, the University of Chicago, Encyclopædia Britannica, and own institute for philosophical research.
Born to Jewish immigrants, he dropped out school at 14 years of age in 1917 to a copy boy for the New York Sun with the ultimate aspiration to a journalist. Adler quickly returned to school to take writing classes at night and discovered the works of Aristotle, Thomas Aquinas, John Locke, John Stuart Mill, and other men, whom he came to call heroes. He went to study at Columbia University and contributed to the student literary magazine, The Morningside, (a poem "Choice" in 1922 when Charles A. Wagner was editor-in-chief and Whittaker Chambers an associate editor). Though he failed to pass the required swimming test for a bachelor's degree (a matter that was rectified when Columbia gave him an honorary degree in 1983), he stayed at the university and eventually received an instructorship and finally a doctorate in psychology. While at Columbia University, Adler wrote his first book: Dialectic, published in 1927.
In 1930 Robert Hutchins, the newly appointed president of the University of Chicago, whom Adler had befriended some years earlier, arranged for Chicago’s law school to hire him as a professor of the philosophy of law; the philosophers at Chicago (who included James H. Tufts, E.A. Burtt, and George H. Mead) had "entertained grave doubts as to Mr. Adler's competence in the field [of philosophy]" and resisted Adler's appointment to the University's Department of Philosophy. Adler was the first "non-lawyer" to join the law school faculty. Adler also taught philosophy to business executives at the Aspen Institute.
Adler and Hutchins went on to found the Great Books of the Western World program and the Great Books Foundation. Adler founded and served as director of the Institute for Philosophical Research in 1952. He also served on the Board of Editors of Encyclopædia Britannica since its inception in 1949, and succeeded Hutchins as its chairman from 1974. As the director of editorial planning for the fifteenth edition of Britannica from 1965, he was instrumental in the major reorganization of knowledge embodied in that edition. He introduced the Paideia Proposal which resulted in his founding the Paideia Program, a grade-school curriculum centered around guided reading and discussion of difficult works (as judged for each grade). With Max Weismann, he founded The Center for the Study of The Great Ideas.
Adler long strove to bring philosophy to the masses, and some of his works (such as How to Read a Book) became popular bestsellers. He was also an advocate of economic democracy and wrote an influential preface to Louis Kelso's The Capitalist Manifesto. Adler was often aided in his thinking and writing by Arthur Rubin, an old friend from his Columbia undergraduate days. In his own words:
Unlike many of my contemporaries, I never write books for my fellow professors to read. I have no interest in the academic audience at all. I'm interested in Joe Doakes. A general audience can read any book I write—and they do.
Source: http://en.wikipedia.org/wiki/Mortimer...
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Displaying 1 - 30 of 38 reviews
September 17, 2013
I bought an old used set of this encyclopedic set for my birthday several years ago and it's been one of the best investments I've ever made. It includes most of the greatest works of literature, science, theology, philosophy, mathematics, etc. that the western world has ever produced. It begins with the ancient Greeks and covers over 25 centuries of the finest writings ever produced by great minds. It was edited by the indomitable Mortimer Adler, a champion of the Great Books.
My set is from 1952 and only goes up to volume 54 (which ends with Freud's early works, ending in the late 1800's). Newer editions include works through the 1900's and go up to 60 or so volumes. This set is perfect for homeschoolers or anyone wishing to catch up on their classics, to pursue the education they never got in school.
This is a quote from the editors in the preface:
My set is from 1952 and only goes up to volume 54 (which ends with Freud's early works, ending in the late 1800's). Newer editions include works through the 1900's and go up to 60 or so volumes. This set is perfect for homeschoolers or anyone wishing to catch up on their classics, to pursue the education they never got in school.
This is a quote from the editors in the preface:
We believe that the reduction of the citizen to an object of propaganda, private and public, is one of the greatest dangers to democracy. A prevalent notion is that the great mass of the people cannot understand and cannot form an independent judgment upon any matter; they cannot be educated, in the sense of developing their intellectual powers, but they can be bamboozled. The reiteration of slogans, the distortion of the news, the great storm of propaganda that beats upon the citizen twenty-four hours a day all his life long mean either that democracy must fall a prey to the loudest and most persistent propagandists or that the people must save themselves by strengthening their minds so that they can appraise the issues for themselves.
...
The idea that liberal education is the education that everybody ought to have, and that the best way to a a liberal education in the West is through the greatest works the West has produced, is still, in our view, the best educational idea there is.
September 23, 2016
GREAT BOOKS OR PRETENTIOUS HORSE POO-POO?
A dozen or so years ago, someone recommended to me a book list in How to Read a Book by Mortimer Adler. As Wikipedia was not yet invented, I got the book from the library and scanned the list into my computer. It was one of the best things I’ve ever done. The list has provided me with untold hours of great reading and will, I’m sure, continue to do so for many years to come.
This is what led me to the Great Books of the Western World. What does "Great" actually mean, though?
Are the Great Books really all that great?
I don’t think “Great” always means “especially good” or “uncommonly praiseworthy.” Often “Great” simply means “uncommonly influential”—even if we deem the influence mostly negative. That is true of people as well as books. Alexander the Great was truly “Great” in terms of influence, but I don’t regard his influence as better than that of many people who have not been admitted into the exclusive club of the “Greats.” I read the Great Books because they have shaped the world I live in, not because they are necessarily better or truer than some lesser-known works (though no doubt many of the Great Books are very good and contain a lot of truth).
I would go even further than that. The prefix “Great” can actually be unhelpful. It can lead to a kind of snobbism that keeps us from an honest interaction with the work in question.
We know that Shakespeare is supposed to be great, and so we hesitate to admit, “You know what? I don’t think this or that play or this or that passage is really all that great, even by the standards of around 1600.” We forget that Shakespeare was not considered very great in his own lifetime, and even less so at the end of the 17th century. Samual Pepys, a Member of Parliament in 17th-century England, noted in his diary:
It was only in the late 18th century that Shakespeare gained the supreme status that he still enjoys today in many people’s minds.
The same is true of many other works that are now among the Great Books. They gained a certain status through a variety of historical reasons—by chance, if you will. They “fit” into a certain time, like Shakespeare fit into the later Romantic era or Moby Dick fit into the 1920s and thus gained recognition seventy years after its initial publication (and I bet many who trudge through the thick volume today wish it hadn’t).
Why then read the Great Books?
Having said this, I do think that there is a lot of value to reading the Great Books. Otherwise I would hardly be writing this. To use a somewhat imperfect analogy, I tend to view reading the Great Books much as I do traveling. Even though I come from an upper working-class/lower middle-class family, never having had much money by today’s Western standards, I’ve been fortunate to have lived in or spent longer periods of time in various places of the world, mostly through studies, volunteer work, and teaching. This has enriched my life and broadened my horizon.
[BOREDOM ALERT: The next paragraph contains a long list of personal reminiscences; feel free to skip it.]
I grew up in Western Germany and went to Berlin, the city of the iron curtain, shortly after the wall came down and a new nation was born. I flew as a volunteer to Israel, training dogs and helping handicapped people, at times equipped with a gas mask due to feared attacks from Iraq. I have gotten to know the various people groups of South Africa only a few years after the end of Apartheid. I have sat with the Maasai in Tanzania and explored the hinterlands of Africa. I have been a guest of a major faith healer in Nigeria and gotten a glimpse into the crazy city of Lagos. I had a long ride in an old Egyptian taxi while smoke was rising happily out of the blaring radio. I have traveled in a small boat to a remote village in the jungle between Malaysia and Indonesia, eating baboon and iguana (which were much tastier than the slimy slices of sea cucumbers I had at a fancy Christmas dinner in Singapore). I have roamed the streets of Melbourne, watched people dance Tango in Buenos Aires, gotten married in Loveland, Colorado, gone up to the Arctic circle in Finland, counted sheep on the Faroe Islands, and visited many European countries. Ah yes, and for the past six years I have endured the Irish rain.
In a similar way, I have been at the battle of Troy and witnessed its fall:
I have accompanied Odysseus on his fateful voyage home, and I have equally accompanied Aeneas who left the burning city to lead to the founding of a new city, Rome:
I have walked through the Agora in Athens and discoursed with Socrates:
I have watched Aeschylus’ play put on about the war of the Greeks against the Persians, and then I have gone with Herodotus to the famous battle of Thermopylae to see the brave 300 die (discounting the Persian perspective of the matter for the moment):
I have witnessed the birth of Christianity and listened to its founding figures. I have sat with Boethius and thought about the consolation of philosophy as Antiquity grew to a close. I have been with Chaucer on the road to Canterbury, gone with Dante down into the underworld, and from there, well, the story branches out into too many directions to recount here.
Both my outer travels and my inner travels have given me eyes to see the world, thousands of eyes, as if viewing the earth from thousands of different alien stars, yet remaining on earth myself. All these different books and places have freed me from the mental prison of parochialism, experiencing a breadth and depth, a colorfulness that the gray walls of provincial narrowness can never provide. I have tasted, I have seen, I have listened, I have talked, I have gotten a feel for what it is like to be other than me. Yet there is still a me, richer than before. By daring to be more than myself, the self has grown, because it is nourished by a diet of three thousand years.
The question of whether I agree or disagree with the Maasai in Tanzania or Socrates in Athens is, in a sense, secondary. The main point is that I have been there, that I have shared a table with both. Sure, the Great Books raise countless issues that are extremely important, and it can make a huge difference how we respond to them. Whether one agrees more with Marx or with Adam Smith, for instance, can make a rather significant difference in society. But still, whether I personally agree or disagree is not the main issue for me.
Of course, there is also a certain sense in which parochialism is comforting. If I had always remained in the small German village in which I grew up, and if I had never read anything but the local paper, I might have a greater sense of security and sureness in my (narrow) opinions. As Bilbo came to experience, it is a dangerous thing to step out onto the road and leave the Shire, because roads go ever on, and one cannot easily undo the broadening of one’s horizon.
Traveling far and wide and reading the Great Books have probably robbed me of the parochial comfort I might have had. I have lost much of the patriotism I might have possessed. I like to see myself as a cosmopolitan, appreciating the cultural heritage of my own background, but not really identifying with any one nation and that nation alone as "my" country. But again, there is no doubt comfort in proudly singing one’s national anthem and believing that one’s country is the greatest invention since sliced cheese. Likewise, there is no doubt comfort in mostly reading books that confirm the views one already has.
Also, just like traveling, reading the Great Books is not always exciting. Sometimes it’s difficult, sometimes it’s painful, sometimes it’s even plain boring. There are more exciting things to do in life than sitting around in airports for hours due to some delay. Similarly, there are more exciting things to do in life than trudging through the entirety of Frazer’s Golden Bough. Yet, in spite of their challenges, I consider both traveling and reading great books to belong to the most valuable experiences of my life.
Reading is like traveling? Really?
Comparing traveling to reading the Great Books is an imperfect analogy, though, as analogies usually are (and as I mentioned above, I think).
For instance, I travel for entirely peaceful purposes and try to be respectful of local customs. In contrast, even though I also try to be respectful of the times and views of the authors I read, there is much greater room for combat with the authors than with the people I meet on my travels. One can wrestle with great authors in a way that one (hopefully) does not do with people of other cultures.
Ironically, one of the things I am inclined to criticize most about some of the Great Authors is the way they criticized each other, especially some of the German philosophers. "I’m the greatest thing that’s ever happened in philosophy, and pretty much everyone else is a moron" is not exactly an imitable sentiment. But that is not far from the attitude of the likes of Schopenhauer, Nietzsche and Wittgenstein. Even Kant, though a bit more polite, was rather grandiose and overly confident in his claims.
In fact, I sometimes wonder if their success was not in large part due to their overblown confidence in their own philosophy. Some of these authors didn’t even bother to read one another, and when they did read others, they sometimes misread them due to their animosity. Nietzsche can hardly serve as a good example of how to read books, since he stopped reading books altogether at some point, maintaining that many a good mind has been spoiled by too much reading. Admittedly, we can learn from Nietzsche in that it is also important to do our own thinking, not just parrot what we have read, but Nietzsche was just a bit extreme, wasn’t he?
So, what’s the verdict? Are the books truly great or are they mostly just a pile of pretentious horse poo-poo, dished up as something gourmet?
Overall, I think, they are truly great, even if there is an unhealthy dose of pretension mixed into it. For their sheer influence alone, and for providing a rich diet of three thousand years, I give them five stars. I would recommend, however, that readers don’t restrict their diet to the Western tradition. There is good stuff in other traditions too.
A dozen or so years ago, someone recommended to me a book list in How to Read a Book by Mortimer Adler. As Wikipedia was not yet invented, I got the book from the library and scanned the list into my computer. It was one of the best things I’ve ever done. The list has provided me with untold hours of great reading and will, I’m sure, continue to do so for many years to come.
This is what led me to the Great Books of the Western World. What does "Great" actually mean, though?
Are the Great Books really all that great?
I don’t think “Great” always means “especially good” or “uncommonly praiseworthy.” Often “Great” simply means “uncommonly influential”—even if we deem the influence mostly negative. That is true of people as well as books. Alexander the Great was truly “Great” in terms of influence, but I don’t regard his influence as better than that of many people who have not been admitted into the exclusive club of the “Greats.” I read the Great Books because they have shaped the world I live in, not because they are necessarily better or truer than some lesser-known works (though no doubt many of the Great Books are very good and contain a lot of truth).
I would go even further than that. The prefix “Great” can actually be unhelpful. It can lead to a kind of snobbism that keeps us from an honest interaction with the work in question.
We know that Shakespeare is supposed to be great, and so we hesitate to admit, “You know what? I don’t think this or that play or this or that passage is really all that great, even by the standards of around 1600.” We forget that Shakespeare was not considered very great in his own lifetime, and even less so at the end of the 17th century. Samual Pepys, a Member of Parliament in 17th-century England, noted in his diary:
“… and then to the King’s Theatre where we saw 'Midsummer’s Night’s Dream', which I had never seen before, nor shall ever again, for it is the most insipid ridiculous play that ever I saw in my life. I saw, I confess, some good dancing and some handsome women, which was all my pleasure.”
It was only in the late 18th century that Shakespeare gained the supreme status that he still enjoys today in many people’s minds.
The same is true of many other works that are now among the Great Books. They gained a certain status through a variety of historical reasons—by chance, if you will. They “fit” into a certain time, like Shakespeare fit into the later Romantic era or Moby Dick fit into the 1920s and thus gained recognition seventy years after its initial publication (and I bet many who trudge through the thick volume today wish it hadn’t).
Why then read the Great Books?
Having said this, I do think that there is a lot of value to reading the Great Books. Otherwise I would hardly be writing this. To use a somewhat imperfect analogy, I tend to view reading the Great Books much as I do traveling. Even though I come from an upper working-class/lower middle-class family, never having had much money by today’s Western standards, I’ve been fortunate to have lived in or spent longer periods of time in various places of the world, mostly through studies, volunteer work, and teaching. This has enriched my life and broadened my horizon.
[BOREDOM ALERT: The next paragraph contains a long list of personal reminiscences; feel free to skip it.]
I grew up in Western Germany and went to Berlin, the city of the iron curtain, shortly after the wall came down and a new nation was born. I flew as a volunteer to Israel, training dogs and helping handicapped people, at times equipped with a gas mask due to feared attacks from Iraq. I have gotten to know the various people groups of South Africa only a few years after the end of Apartheid. I have sat with the Maasai in Tanzania and explored the hinterlands of Africa. I have been a guest of a major faith healer in Nigeria and gotten a glimpse into the crazy city of Lagos. I had a long ride in an old Egyptian taxi while smoke was rising happily out of the blaring radio. I have traveled in a small boat to a remote village in the jungle between Malaysia and Indonesia, eating baboon and iguana (which were much tastier than the slimy slices of sea cucumbers I had at a fancy Christmas dinner in Singapore). I have roamed the streets of Melbourne, watched people dance Tango in Buenos Aires, gotten married in Loveland, Colorado, gone up to the Arctic circle in Finland, counted sheep on the Faroe Islands, and visited many European countries. Ah yes, and for the past six years I have endured the Irish rain.
In a similar way, I have been at the battle of Troy and witnessed its fall:
I have accompanied Odysseus on his fateful voyage home, and I have equally accompanied Aeneas who left the burning city to lead to the founding of a new city, Rome:
I have walked through the Agora in Athens and discoursed with Socrates:
I have watched Aeschylus’ play put on about the war of the Greeks against the Persians, and then I have gone with Herodotus to the famous battle of Thermopylae to see the brave 300 die (discounting the Persian perspective of the matter for the moment):
I have witnessed the birth of Christianity and listened to its founding figures. I have sat with Boethius and thought about the consolation of philosophy as Antiquity grew to a close. I have been with Chaucer on the road to Canterbury, gone with Dante down into the underworld, and from there, well, the story branches out into too many directions to recount here.
Both my outer travels and my inner travels have given me eyes to see the world, thousands of eyes, as if viewing the earth from thousands of different alien stars, yet remaining on earth myself. All these different books and places have freed me from the mental prison of parochialism, experiencing a breadth and depth, a colorfulness that the gray walls of provincial narrowness can never provide. I have tasted, I have seen, I have listened, I have talked, I have gotten a feel for what it is like to be other than me. Yet there is still a me, richer than before. By daring to be more than myself, the self has grown, because it is nourished by a diet of three thousand years.
The question of whether I agree or disagree with the Maasai in Tanzania or Socrates in Athens is, in a sense, secondary. The main point is that I have been there, that I have shared a table with both. Sure, the Great Books raise countless issues that are extremely important, and it can make a huge difference how we respond to them. Whether one agrees more with Marx or with Adam Smith, for instance, can make a rather significant difference in society. But still, whether I personally agree or disagree is not the main issue for me.
Of course, there is also a certain sense in which parochialism is comforting. If I had always remained in the small German village in which I grew up, and if I had never read anything but the local paper, I might have a greater sense of security and sureness in my (narrow) opinions. As Bilbo came to experience, it is a dangerous thing to step out onto the road and leave the Shire, because roads go ever on, and one cannot easily undo the broadening of one’s horizon.
Traveling far and wide and reading the Great Books have probably robbed me of the parochial comfort I might have had. I have lost much of the patriotism I might have possessed. I like to see myself as a cosmopolitan, appreciating the cultural heritage of my own background, but not really identifying with any one nation and that nation alone as "my" country. But again, there is no doubt comfort in proudly singing one’s national anthem and believing that one’s country is the greatest invention since sliced cheese. Likewise, there is no doubt comfort in mostly reading books that confirm the views one already has.
Also, just like traveling, reading the Great Books is not always exciting. Sometimes it’s difficult, sometimes it’s painful, sometimes it’s even plain boring. There are more exciting things to do in life than sitting around in airports for hours due to some delay. Similarly, there are more exciting things to do in life than trudging through the entirety of Frazer’s Golden Bough. Yet, in spite of their challenges, I consider both traveling and reading great books to belong to the most valuable experiences of my life.
Reading is like traveling? Really?
Comparing traveling to reading the Great Books is an imperfect analogy, though, as analogies usually are (and as I mentioned above, I think).
For instance, I travel for entirely peaceful purposes and try to be respectful of local customs. In contrast, even though I also try to be respectful of the times and views of the authors I read, there is much greater room for combat with the authors than with the people I meet on my travels. One can wrestle with great authors in a way that one (hopefully) does not do with people of other cultures.
Ironically, one of the things I am inclined to criticize most about some of the Great Authors is the way they criticized each other, especially some of the German philosophers. "I’m the greatest thing that’s ever happened in philosophy, and pretty much everyone else is a moron" is not exactly an imitable sentiment. But that is not far from the attitude of the likes of Schopenhauer, Nietzsche and Wittgenstein. Even Kant, though a bit more polite, was rather grandiose and overly confident in his claims.
In fact, I sometimes wonder if their success was not in large part due to their overblown confidence in their own philosophy. Some of these authors didn’t even bother to read one another, and when they did read others, they sometimes misread them due to their animosity. Nietzsche can hardly serve as a good example of how to read books, since he stopped reading books altogether at some point, maintaining that many a good mind has been spoiled by too much reading. Admittedly, we can learn from Nietzsche in that it is also important to do our own thinking, not just parrot what we have read, but Nietzsche was just a bit extreme, wasn’t he?
So, what’s the verdict? Are the books truly great or are they mostly just a pile of pretentious horse poo-poo, dished up as something gourmet?
Overall, I think, they are truly great, even if there is an unhealthy dose of pretension mixed into it. For their sheer influence alone, and for providing a rich diet of three thousand years, I give them five stars. I would recommend, however, that readers don’t restrict their diet to the Western tradition. There is good stuff in other traditions too.
Read
September 4, 2013Picked up this entire set in excellent condition at a library sponsored used book sale for $60.00. hands down one of my best finds.
Read
February 28, 2008Seriously, if you're a hermit, these will pass the time pretty well.
December 14, 2011
I am nearing the end of Year One of a seven-year plan to read through this series. You can see my progress and read weekly comments at http://throughthegreatbooks.wordpress...
December 3, 2017
I bought a used set in the late 90s. Spent 7 years reading the 10 year plan based on the Great Ideas program.
I highly recommend the Great Ideas program for the Great Books set as it changed my life.
I highly recommend the Great Ideas program for the Great Books set as it changed my life.
August 7, 2008
Okay, to be honest, I have NOT read all 60 volumes - yet! This, however is the best investment in literature I have ever made. A joy to sip or gulp from the pages of this set!
February 10, 2009
The Great Conversation (1952) Volume 1 Great Books of the Western World
The Great Conversation is the Civilization of the Dialogue. The great books are among the best contributions to that Conversation throughout the history of western civilization. The whole point is to listen to the Great Conversation, read the Great Conversation, understand the Great Conversation, and finally contribute to the Great Conversation.
The motivation for producing a set like Britannica’s Great Books of the Western World is for all people to understand the tradition of western civilization. Since books necessarily omit art and music, these books can’t completely represent that tradition, but they succeed as far as books can possibly take it. They are our means of understanding our society and ourselves. The aim of liberal education is human excellence and these books are indispensable toward attaining it (p. 3).
Until recently the great books were central in liberal education, which was limited to an elite (p. 7). However, the masses are now enjoying both leisure and political power (p. 8) without the education to support it. It is ironic that John Dewey’s educational reforms were misunderstood by his most ardent followers (p. 9). While Dewey wanted to achieve a humanization of work (p. 15), using the results of experimental methods and a proper psychology of learning, his followers tended to turn it into vocational training for a trade.
The editor challenges the realists who insist that it’s just not feasible to give a liberal education to all the masses. The response is that it’s the ideal (p. 18) and it’s the journey toward it that’s important, not its immediate attainment.
The editor laments the demise of the liberal education. Compulsory schooling succeeds in keeping children off the streets and out of trouble, but fails in developing the mind (p. 26). Internal decay occurred as the great books became the private domain of scholars, not as a source of understanding. Industrialization made possible the trend to experimental methods, technology, and specialization (p. 29). Great books and liberal arts appeared increasingly irrelevant. The task of the future (p. 30) is the creation of community which overcomes specialization through a common tradition that all can communicate and relate to.
Experimental methods and science so fascinated David Hume that he mocked earlier, unscientific works (p. 35); but only a dogmatist would insist that there is only one method appropriate for discovering knowledge (p. 35). Facts are indispensable; they are not sufficient (p. 37).
Aristotle said learning is accompanied by pain (p. 47). The great books are great teachers and are infinitely rereadable (p. 47). The art of teaching (p. 49) is getting people interested in those things they ought to be interested in. The liberal education is necessary for all, not just some, because we need to develop a community that draws on what is common to humanity, not just to focus on individual differences; and that this education should happen to all adults all their lives (p. 52). The emphasis on adult education also helps make up for the lack of experience and perspective present in youth.
Moving toward the future, a study of the great books can lead to a global community of free minds. Vocationalism, scientism, and specialism (p. 62) can help us earn a living, but the liberal education, in addition, answers questions of ‘why’ beyond the daily ‘how’. Montesquieu described the principle of aristocracy to be honor, of tyranny to be fear, and of democracy to be education (p. 64). A common education is needed for community.
Before East and West can truly meet and understand each other, by identifying common values, the West must first learn to understand itself (p. 73) which is why the great books are, first, from the West only.
Childhood and youth are not the time to get an education (p. 76); they’re the time to get ready to get an education. To understand the great books is to be able to participate in the Great Conversation. Even Jefferson saw the obstacles to a working democracy when he felt that the public might not be sufficiently enlightened to exercise their given rights and duties; however his solution was not to take those rights and duties away, but for the education needed for adequate enlightenment (p. 82). The aim of education is wisdom and all should have the opportunity to acquire that wisdom (p. 82).
The Great Conversation is the Civilization of the Dialogue. The great books are among the best contributions to that Conversation throughout the history of western civilization. The whole point is to listen to the Great Conversation, read the Great Conversation, understand the Great Conversation, and finally contribute to the Great Conversation.
The motivation for producing a set like Britannica’s Great Books of the Western World is for all people to understand the tradition of western civilization. Since books necessarily omit art and music, these books can’t completely represent that tradition, but they succeed as far as books can possibly take it. They are our means of understanding our society and ourselves. The aim of liberal education is human excellence and these books are indispensable toward attaining it (p. 3).
Until recently the great books were central in liberal education, which was limited to an elite (p. 7). However, the masses are now enjoying both leisure and political power (p. 8) without the education to support it. It is ironic that John Dewey’s educational reforms were misunderstood by his most ardent followers (p. 9). While Dewey wanted to achieve a humanization of work (p. 15), using the results of experimental methods and a proper psychology of learning, his followers tended to turn it into vocational training for a trade.
The editor challenges the realists who insist that it’s just not feasible to give a liberal education to all the masses. The response is that it’s the ideal (p. 18) and it’s the journey toward it that’s important, not its immediate attainment.
The editor laments the demise of the liberal education. Compulsory schooling succeeds in keeping children off the streets and out of trouble, but fails in developing the mind (p. 26). Internal decay occurred as the great books became the private domain of scholars, not as a source of understanding. Industrialization made possible the trend to experimental methods, technology, and specialization (p. 29). Great books and liberal arts appeared increasingly irrelevant. The task of the future (p. 30) is the creation of community which overcomes specialization through a common tradition that all can communicate and relate to.
Experimental methods and science so fascinated David Hume that he mocked earlier, unscientific works (p. 35); but only a dogmatist would insist that there is only one method appropriate for discovering knowledge (p. 35). Facts are indispensable; they are not sufficient (p. 37).
Aristotle said learning is accompanied by pain (p. 47). The great books are great teachers and are infinitely rereadable (p. 47). The art of teaching (p. 49) is getting people interested in those things they ought to be interested in. The liberal education is necessary for all, not just some, because we need to develop a community that draws on what is common to humanity, not just to focus on individual differences; and that this education should happen to all adults all their lives (p. 52). The emphasis on adult education also helps make up for the lack of experience and perspective present in youth.
Moving toward the future, a study of the great books can lead to a global community of free minds. Vocationalism, scientism, and specialism (p. 62) can help us earn a living, but the liberal education, in addition, answers questions of ‘why’ beyond the daily ‘how’. Montesquieu described the principle of aristocracy to be honor, of tyranny to be fear, and of democracy to be education (p. 64). A common education is needed for community.
Before East and West can truly meet and understand each other, by identifying common values, the West must first learn to understand itself (p. 73) which is why the great books are, first, from the West only.
Childhood and youth are not the time to get an education (p. 76); they’re the time to get ready to get an education. To understand the great books is to be able to participate in the Great Conversation. Even Jefferson saw the obstacles to a working democracy when he felt that the public might not be sufficiently enlightened to exercise their given rights and duties; however his solution was not to take those rights and duties away, but for the education needed for adequate enlightenment (p. 82). The aim of education is wisdom and all should have the opportunity to acquire that wisdom (p. 82).
This entire review has been hidden because of spoilers.
March 27, 2013
Gobbled it up as a little kid in the 70's.
Want to read
April 16, 2008I probably won't finish this set in my life...but it's really about the journey!
June 19, 2023
Mortimer Adler's monumental project, "Great Books of the Western World," stands as a significant endeavor in intellectual history. Published in 1952, this collection seeks to encapsulate the essence of Western thought and culture by assembling a comprehensive anthology of influential works from various disciplines. In this academic book, we will delve into the key features, criteria, and implications of Adler's literary canon, critically assess its strengths and weaknesses, and discuss its enduring impact on the field of education and intellectual discourse.
"Great Books of the Western World" comprises an expansive collection of works from diverse disciplines such as literature, philosophy, science, history, and political theory. Adler, in collaboration with a team of scholars, aimed to curate a selection of books that would serve as a foundation for a well-rounded education and foster a deeper understanding of Western intellectual heritage.
The collection is organized chronologically and thematically, covering a wide range of topics, from ancient Greek philosophy to modern scientific treatises. Adler's criteria for inclusion in the canon were based on the enduring relevance and impact of the works, their ability to contribute to intellectual discourse, and their representation of significant ideas and themes in Western civilization.
In addition to the selection of texts, Adler provides introductions and interpretive essays for each work, offering historical context, guiding readers through key ideas, and encouraging critical engagement with the material. The project also includes a comprehensive index and a series of reading guides to facilitate the study and exploration of the texts.
"Great Books of the Western World" stands as a remarkable achievement in its ambition to encapsulate the breadth and depth of Western intellectual tradition. Adler's canon has had a profound influence on education, shaping curricula and discussions on the foundations of knowledge. The project's emphasis on the humanities, philosophy, and literature reflects a commitment to cultivating critical thinking, cultural literacy, and a well-rounded understanding of the human experience.
One of the strengths of Adler's collection lies in its ability to bridge disciplines and facilitate interdisciplinary dialogue. By including works from diverse fields, the canon encourages readers to explore the interconnectedness of ideas, fostering a holistic understanding of Western thought. The interpretive essays accompanying each work provide valuable guidance, context, and insights, making complex texts more accessible to readers.
However, it is important to critically engage with Adler's selection criteria and the potential limitations of the canon. The inclusion of certain works and the exclusion of others may reflect inherent biases and reflect a particular perspective on Western intellectual history. The underrepresentation of voices from marginalized groups and non-Western traditions has been a subject of criticism, prompting calls for a more inclusive and diverse canon.
Furthermore, the idea of a fixed and definitive list of "great books" has been challenged by postmodern and postcolonial perspectives, emphasizing the importance of multiple voices and alternative narratives in the construction of knowledge. While Adler's collection provides a valuable starting point for exploration, it should be viewed as a springboard for further engagement with a broader range of texts and perspectives.
Mortimer Adler's "Great Books of the Western World" remains a significant contribution to intellectual history and education. The project's emphasis on interdisciplinary learning, critical engagement, and cultural literacy has left a lasting impact on academic discourse. While the canon has drawn criticism for its limitations and inherent biases, it remains a valuable resource for those seeking to explore foundational texts and engage with Western intellectual tradition. "Great Books of the Western World" stands as an invitation to continue the dialogue on the construction of knowledge and the diverse perspectives that contribute to a comprehensive understanding of human thought and culture.
GPT
"Great Books of the Western World" comprises an expansive collection of works from diverse disciplines such as literature, philosophy, science, history, and political theory. Adler, in collaboration with a team of scholars, aimed to curate a selection of books that would serve as a foundation for a well-rounded education and foster a deeper understanding of Western intellectual heritage.
The collection is organized chronologically and thematically, covering a wide range of topics, from ancient Greek philosophy to modern scientific treatises. Adler's criteria for inclusion in the canon were based on the enduring relevance and impact of the works, their ability to contribute to intellectual discourse, and their representation of significant ideas and themes in Western civilization.
In addition to the selection of texts, Adler provides introductions and interpretive essays for each work, offering historical context, guiding readers through key ideas, and encouraging critical engagement with the material. The project also includes a comprehensive index and a series of reading guides to facilitate the study and exploration of the texts.
"Great Books of the Western World" stands as a remarkable achievement in its ambition to encapsulate the breadth and depth of Western intellectual tradition. Adler's canon has had a profound influence on education, shaping curricula and discussions on the foundations of knowledge. The project's emphasis on the humanities, philosophy, and literature reflects a commitment to cultivating critical thinking, cultural literacy, and a well-rounded understanding of the human experience.
One of the strengths of Adler's collection lies in its ability to bridge disciplines and facilitate interdisciplinary dialogue. By including works from diverse fields, the canon encourages readers to explore the interconnectedness of ideas, fostering a holistic understanding of Western thought. The interpretive essays accompanying each work provide valuable guidance, context, and insights, making complex texts more accessible to readers.
However, it is important to critically engage with Adler's selection criteria and the potential limitations of the canon. The inclusion of certain works and the exclusion of others may reflect inherent biases and reflect a particular perspective on Western intellectual history. The underrepresentation of voices from marginalized groups and non-Western traditions has been a subject of criticism, prompting calls for a more inclusive and diverse canon.
Furthermore, the idea of a fixed and definitive list of "great books" has been challenged by postmodern and postcolonial perspectives, emphasizing the importance of multiple voices and alternative narratives in the construction of knowledge. While Adler's collection provides a valuable starting point for exploration, it should be viewed as a springboard for further engagement with a broader range of texts and perspectives.
Mortimer Adler's "Great Books of the Western World" remains a significant contribution to intellectual history and education. The project's emphasis on interdisciplinary learning, critical engagement, and cultural literacy has left a lasting impact on academic discourse. While the canon has drawn criticism for its limitations and inherent biases, it remains a valuable resource for those seeking to explore foundational texts and engage with Western intellectual tradition. "Great Books of the Western World" stands as an invitation to continue the dialogue on the construction of knowledge and the diverse perspectives that contribute to a comprehensive understanding of human thought and culture.
GPT
September 15, 2008
This was for volume one only: The Great Conversation - The substance of a Liberal Education
I could not find an individual volume listing and the printed ISBN brought up a separate work.
Volume one makes a convincing argument for self-education.
The total collection comprises the 443 works of 73 authors.
Two of the volumes contain 102 chapters containing "The Great Ideas".
Appendix 2 gives a suggested reading list to span a 10 year period.
Of the Great Books, I have chosen to read and then list them as their separate publications.
I could not find an individual volume listing and the printed ISBN brought up a separate work.
Volume one makes a convincing argument for self-education.
The total collection comprises the 443 works of 73 authors.
Two of the volumes contain 102 chapters containing "The Great Ideas".
Appendix 2 gives a suggested reading list to span a 10 year period.
Of the Great Books, I have chosen to read and then list them as their separate publications.
April 11, 2010
This book set is a little hard to find, but if you do, it may be one of the best book investments you ever find. This 54-vol. set contains excerpts from all of the great classics according to the editors. It has selections from literature, history, science, psychology, philosophy, economics and theology. The selections are called the essence of a liberal education.
August 22, 2007
The two-volume Great Ideas/Syntopicon is an unprecedented attempt to analyse all of philosophy.
Want to read
June 26, 2010I ain't never fuckin reading this.
December 16, 2012
Read this works in cycles based on the Great Ideas. Best read with a friend you can discuss these books with... Highly recommended. Used sets are an intellectual investment for a lifetime.
September 3, 2008
Before you get yourself in a bunch, I have to say that I didn't read this entire series.
I read the first book in the series entitled "The Great Conversation" by Mortimer J. Adler, Clifton Fadiman, and Philip W. Goetz..
The Great Conversation is more or less a treatise on the purpose and value of a Classical Liberal education.
Not to be confused with the term "Liberal" used in modern day politics.
You may not be able to purchase this book without purchasing all of or at least a large portion of the set.
I read the first book in the series entitled "The Great Conversation" by Mortimer J. Adler, Clifton Fadiman, and Philip W. Goetz..
The Great Conversation is more or less a treatise on the purpose and value of a Classical Liberal education.
Not to be confused with the term "Liberal" used in modern day politics.
You may not be able to purchase this book without purchasing all of or at least a large portion of the set.
October 8, 2023
started with the 10 year reading challenge:
year 1
- Plato: Apology, Crito
- Aristophanes: The Clouds, Lysistrata
- Plato: The Republic (book I book II)
- Aristotle: Nichomachean Ethics (book 1)
- Aristotle: Politics (book 1)
- Plutarchus - Lycurgus, Numa Pompilius, Lycurgus and Numa Pompilius compared, Alexander(the Great), Ceasar(Julius Ceasar)
- New Testament (Gospel of Marc, Acts of the Apostles)
- Augustine - Confessions (book I - VIII)
- Nicòlo Machiavelli - The Prince
- Rabelais - Gargantua and Pantagruel (book 1 - 2)
year 1
- Plato: Apology, Crito
- Aristophanes: The Clouds, Lysistrata
- Plato: The Republic (book I book II)
- Aristotle: Nichomachean Ethics (book 1)
- Aristotle: Politics (book 1)
- Plutarchus - Lycurgus, Numa Pompilius, Lycurgus and Numa Pompilius compared, Alexander(the Great), Ceasar(Julius Ceasar)
- New Testament (Gospel of Marc, Acts of the Apostles)
- Augustine - Confessions (book I - VIII)
- Nicòlo Machiavelli - The Prince
- Rabelais - Gargantua and Pantagruel (book 1 - 2)
December 19, 2012
I have been reading these books since I got them back in the early 60s'.
I still have a long way to go. Between being in the army and working and being a single parent I have little time. But, now that I'm retired I intend to read more of this series of books.
I'm not really done and it will take sometime to finish,
I still have a long way to go. Between being in the army and working and being a single parent I have little time. But, now that I'm retired I intend to read more of this series of books.
I'm not really done and it will take sometime to finish,
May 27, 2008
I have started the Great Ideas Program and am on month three of my ten year reading program.
Currently reading
July 14, 2010Need vols 55 thu 60 =( Christmas List =)
Read
December 26, 2014Mortimer J. Adler did a terriffic service compiling the classic works of westers literature, science, and philosophy for all to read, in their origional form, not at all dumbing them down.
May 11, 2024
Picked up the entire collection at a library book sale for a dollar a book in hard cover with reenforced library bindings. It is a rare find when libraries trash such treasured books.
June 21, 2017
this was only one volume - #4, the Greek Plays -- and I did not finish. The translations were not especially clear or compelling and there was a real dearth of notes or footnotes.
So, I will explore other editions for this stuff -- Penguin and Bantam have a classics line of paperbacks, and there are also "modern translations" of many of the plays (Ellen McLaughlin's "The Greek Plays" is terrific so far, but I'm only just starting that book).
So, I will explore other editions for this stuff -- Penguin and Bantam have a classics line of paperbacks, and there are also "modern translations" of many of the plays (Ellen McLaughlin's "The Greek Plays" is terrific so far, but I'm only just starting that book).
February 24, 2016
I purchased Volume 32 of Great Books of the Western World, Milton, at the half price book store. I soon found that my intellect was not up to this level. This volume contained a selection of Milton's minor poems, Paradise Lost - a poem about Adam and Eve- ,Samson Agonistes - a poem about Samson's last day as a prisoner of the Philistines-, and Areopagitica - an essay pleading for an end to the censorship of books. Milton was obviously a brilliant man, gifted with words - many of which I did not understand. He had certainly acquainted himself with the scriptures. Then he added his own version of what might have happened in the Garden of Eden. I was particularly bothered by "the philosophies of men" portrayed in his version of the story. His account of Samson's last hours including Delila's justification for her treachery was pure fiction. Somehow this one did not bother me as much as the fiction of Paradise Lost. I wonder if Milton's plea for openness in the printing of books was well received, or if it was even read in its entirity by his chosen audience. I struggled through ten pages a night, most nights, and I'm glad it's done. As always there were tidbits of "gold" in the books. "He that has light within his own cleer brest
May sit i'th center, and enjoy bright day. But he that hides a dark soul, and foul thoughts Benighted walks under the mid-day Sun; Himself is his own dungeon."
May sit i'th center, and enjoy bright day. But he that hides a dark soul, and foul thoughts Benighted walks under the mid-day Sun; Himself is his own dungeon."
February 8, 2017
This is an amazing set of books. Covering everything from philosophy to science; literature to politics; and mathematics to religion. I have the older 54 volume set. For someone who has a wide interest in knowledge, this is a great resource. Not many people have read every book in this set as most people have areas of interest that they focus on, and I have to admit that I have not read everything, but I do go to often enough. While you could argue that there may be something or someone missing, it is hard to argue that everything included isn't important to the western canon of knowledge. There is a definite Classical / western European / United States focus, which is the only drawback.
Want to read
January 2, 2013I am currently reading the Mortimer J. Adler and Charles Van Doren's book on How to Read a Book. Adler, contributing editor to this set, presents the Syntopicon which is his contribution to this monumental collection.
Should I purchase this expensive set??
Decided...no! It was $400.00 used and I read that the margins are to small to practice the rules on how to read a book. I would rather purchase the books I want to read individually. They have a list of recommended books in their "How to Read a Book.
Should I purchase this expensive set??
Decided...no! It was $400.00 used and I read that the margins are to small to practice the rules on how to read a book. I would rather purchase the books I want to read individually. They have a list of recommended books in their "How to Read a Book.
Read
June 27, 2008Actually, I only own Vol. 5: Aeschylus/Sophocles/Euripides/Aristophanes, and out of that, I'm just reading a couple of Euripides' plays right now.
October 10, 2008
This was only the first volume, The Great Conversation.
August 14, 2009
I have a mint condition set w/bookcase from 1952. It's a great read. It's taken many years to read but well worth it.
If anyone is interested in buying let me know.
BrianBurnes1@gmail.com
If anyone is interested in buying let me know.
BrianBurnes1@gmail.com
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