Beautiful Mirrors of Beautiful Things

Plutarch, Moralia Dialogue on Love 765 a-b

“When we are sent back there, love does not come near our soul through its own devising but through the body. Just so, teachers of geometry, when their students are not yet capable of comprehending thoughts of the incorporeal or the concepts of immutable essence, they make shapes, manipulable and visible representations of spheres, cubes, and dodecahedrons to give them. In this way, heavenly love creates beautiful mirrors of the beautiful things, mortal versions of the divine, changeable manifestations of the unchanging, and merely sensible representations of pure thought.

By creating these things in the shape and color and image of the beautiful people in their youth, Love moves our memory carefully, and it is kindled first by these things.”

Ἐνταῦθα δὲ πάλιν πεμπομένων αὐτῇ μὲν οὐ πλησιάζει ψυχῇ καθ᾿ ἑαυτήν, ἀλλὰ διὰ σώματος. ὡς δὲ γεωμέτραι παισὶν οὔπω δυναμένοις ἐφ᾿ ἑαυτῶν τὰ νοητὰ μυηθῆναι τῆς ἀσωμάτου καὶ ἀπαθοῦς οὐσίας εἴδη πλάττοντες ἁπτὰ καὶ ὁρατὰ μιμήματα σφαιρῶν καὶ κύβων καὶ δωδεκαέδρων προτείνουσιν· οὕτως ἡμῖν ὁ οὐράνιος Ἔρως ἔσοπτρα καλῶν καλά, θνητὰ μέντοι θείων καὶ ἀπαθῶν παθητὰ καὶ νοητῶν αἰσθητὰ μηχανώμενος ἔν τε σχήμασι καὶ χρώμασι καὶ εἴδεσι νέων ὥρᾳ στίλβοντα δείκνυσι καὶ κινεῖ τὴν μνήμην ἀτρέμα διὰ τούτων ἀναφλεγομένην τὸ πρῶτον.

an Etruscan Mirror and the Dallas Museum of Art

Seneca and Cicero on Education and Research

Some Roman thoughts on academic endeavors.

Seneca, Moral Epistles 88.20

“Why do we train our children in the liberal arts? It is not because these studies can grant someone virtue, but because they prepare the soul for accepting it.”

“Quare ergo liberalibus studiis filios erudimus?” Non quia virtutem dare possunt, sed quia animum ad accipiendam virtutem praeparant.

Cicero, De Finibus 5.18

“Don’t we observe that people who are attracted to academic studies and the arts take no account of strength or business when they are dedicated to thought itself and knowledge and they are compensated by the pleasure they derive from learning?

Homer seems to me to have understood this when he composed the verses about the Sirens. For they did not seem to attract those who were traveling past by the sweetness of their voices or the newness and variety of their singing, but the men used to cling to their rocks because of a passion for learning the many things they claimed to know.”

qui ingenuis studiis atque artibus delectantur, nonne videmus eos nec valetudinis nec rei familiaris habere rationem omniaque perpeti ipsa cognitione et scientia captos et cum maximis curis et laboribus compensare 49eam quam ex discendo capiant voluptatem? Mihi quidem Homerus huiusmodi quiddam vidisse videtur in iis quae de Sirenum cantibus finxerit. Neque enim vocum suavitate videntur aut novitate quadam et varietate cantandi revocare eos solitae qui praetervehebantur, sed quia multa se scire profitebantur, ut homines ad earum saxa discendi cupiditate adhaerescerent.

Cicero, De Senectute 30

“No teachers of the liberal arts should considered unlucky even when they have aged and lost their physical strength”

nec ulli bonarum artium magistri non beati putandi, quamvis consenuerint vires atque defecerint.

Seneca, De Otio 5

“For have we not seen how great nor how many things there are, but our sight lays open a path of investigation and lays the bedrock of truth so that our inquiry may move from well-known things to hidden and discover something older than the world itself…”

Nec enim omnia nec tanta visimus quanta sunt, sed acies nostra aperit sibi investigandi viam et fundamenta vero iacit, ut inquisitio transeat ex apertis in obscura et aliquid ipso mundo inveniat antiquius…

 

Cicero, De Oratore I.20

“And, by my judgment, no one could be an orator worthy of all praise unless he has pursued learning in all the significant subject and arts. Surely, it is from an understanding of these things that oratory may blossom and grow. Unless this material is sensed and transmitted through his speech, an orator will possess empty, even childish language. Indeed, I will not completely place such a weight upon our orators—especially not our own who  labor in so much distraction from our urban life—that I believe that there is nothing which they may not know—even though the power of the name orator and the very claim of speaking well seems to accept and promise the ability to speak well and at length about any subject which is proposed.”

Ac, mea quidem sententia, nemo poterit esse omni laude cumulatus orator, nisi erit omnium rerum magnarum atque artium scientiam consecutus. Etenim ex rerum cognitione efflorescat et redundet oportet/ oratio; quae, nisi subest res ab oratore percepta et cognita, inanem quamdam habet elocutionem, 21et paene puerilem. Neque vero ego hoc tantum oneris imponam nostris praesertim oratoribus, in hac tanta occupatione urbis ac vitae, nihil ut eis putem licere nescire: quanquam vis oratoris professioque ipsa bene dicendi, hoc suscipere ac polliceri videtur, ut omni de re, quaecumque sit proposita, ab 22eo ornate copioseque dicatur.

Wandering for Answers

Plato, Hippias Minor 376c

Hippias: “I can’t really agree with you on these things, Socrates.”

Socrates: “Huh, I can’t agree with myself either. But it seems like our current discussion must go there, at least.

This is what I haven been saying for a long time—I wander back and forth on these topics and they never seem the same to me. Really, it is not a surprise at all that I or any other normal person find ourselves adrift. But if you and the other experts get lost too, then it is pretty frightening for us since we can’t stop our wandering even after coming to you.”

ΙΠ. Οὐκ ἔχω ὅπως σοι συγχωρήσω, ὦ Σώκρατες, ταῦτα.

ΣΩ. Οὐδὲ γὰρ ἐγὼ ἐμοί, ὦ Ἱππία· ἀλλ᾿ ἀναγκαῖον οὕτω φαίνεσθαι νῦν γε ἡμῖν ἐκ τοῦ λόγου. ὅπερ μέντοι πάλαι ἔλεγον, ἐγὼ περὶ ταῦτα ἄνω καὶ κάτω πλανῶμαι καὶ οὐδέποτε ταὐτά μοι δοκεῖ· καὶ ἐμὲ μὲν οὐδὲν θαυμαστὸν πλανᾶσθαι οὐδὲ ἄλλον ἰδιώτην· εἰ δὲ καὶ ὑμεῖς πλανήσεσθε οἱ σοφοί, τοῦτο ἤδη καὶ ἡμῖν δεινόν, εἰ μηδὲ παρ᾿ ὑμᾶς ἀφικόμενοι παυσόμεθα τῆς πλάνης.

Indigo Girls, Closer to Fine

“And I went to see the doctor of philosophy
With a poster of Rasputin and a beard down to his knee
He never did marry or see a B-grade movie
He graded my performance, he said he could see through me
I spent four years prostrate to the higher mind
Got my paper and I was free”

“Give the Child a Book and Order Them to Read”

Polybius, Histories 10.47 7-12

“There are many other examples which provide proof for this, but the clearest one of all is that from reading. In this case, if someone sets a person who is illiterate and unaccustomed to reading but not a fool and then place next to him a child who can read, give the child a book and order them to read what is written, it is clear that the man would not be able to believe that while reading one must first understand the image of each letter, then the value of its sound, and then the possible combinations with other letters, all things that require a great deal of time.

When he sees the child reading without pausing seven or five lines, he will not easily be able to believe that the child has not read the book before. He will straight out deny it if the reader observes the rhythm, the pauses, the rough breathings and the smooth breathings too. We should not bar for ourselves, then, anything which is useful because it appears to be difficult at first. No, we must use the force of habit, the means by which humans achieve all good things and even more so when it concerns the matters upon which our very safety depends.”

τοῦ δὲ τοιούτου λόγου παραδείγματα μὲν πολλὰ καὶ ἕτερα πρὸς πίστιν, ἐναργέστατον δὲ τὸ γινόμενον ἐπὶ τῆς ἀναγνώσεως. ἐπὶ γὰρ ἐκείνης, εἴ τις παραστησάμενος ἄνθρωπον ἄπειρον μὲν καὶ ἀσυνήθη γραμματικῆς, τἄλλα δ᾿ ἀγχίνουν, κἄπειτα παιδάριον ἕξιν ἔχον παραστήσας καὶ δοὺς βυβλίον κελεύοι λέγειν τὰ γεγραμμένα, δῆλον ὡς οὐκ ἂν δύναιτο πιστεῦσαι διότι <δεῖ> πρῶτον ἐπὶ τὰς ὄψεις τὰς ἑνὸς ἑκάστου τῶν γραμμάτων ἐπιστῆσαι τὸν ἀναγινώσκοντα, δεύτερον ἐπὶ τὰς δυνάμεις, τρίτον ἐπὶ τὰς πρὸς ἄλληλα συμπλοκάς, ὧν ἕκαστον ποσοῦ χρόνου τινὸς δεῖται.διόπερ ὅταν ἀνεπιστάτως θεωρῇ τὸ παιδάριον ὑπὸ τὴν ἀναπνοὴν ἑπτὰ καὶ πέντε στίχους συνεῖρον, οὐκ ἂν εὐχερῶς δύναιτο πιστεῦσαι διότι πρότερον οὗτος οὐκ ἀνέγνωκε τὸ βυβλίον· εἰ δὲ καὶ τὴν ὑπόκρισιν καὶ τὰς διαιρέσεις, ἔτι δὲ δασύτητας καὶ ψιλότητας δύναιτο συσσῴζειν, οὐδὲ τελέως. διόπερ οὐκ ἀποστατέον οὐδενὸς τῶν χρησίμων διὰ τὰς προφαινομένας δυσχερείας, προσακτέον δὲ τὴν ἕξιν, ᾗ πάντα τὰ καλὰ γίνεται θηρατὰ τοῖς ἀνθρώποις, ἄλλως τε καὶ περὶ τῶν τοιούτων, ἐν οἷς πολλάκις κεῖται τὸ συνέχον τῆς σωτηρίας.

Image result for ancient greek child reading

Beautiful Mirrors of Beautiful Things

Plutarch, Moralia Dialogue on Love 765 a-b

“When we are sent back there, love does not come near our soul through its own devising but through the body. Just so, teachers of geometry, when their students are not yet capable of comprehending thoughts of the incorporeal or the concepts of immutable essence, they make shapes, manipulable and visible representations of spheres, cubes, and dodecahedrons to give them. In this way, heavenly love creates beautiful mirrors of the beautiful things, mortal versions of the divine, changeable manifestations of the unchanging, and merely sensible representations of pure thought.

By creating these things in the shape and color and image of the beautiful people in their youth, Love moves our memory carefully, and it is kindled first by these things.”

Ἐνταῦθα δὲ πάλιν πεμπομένων αὐτῇ μὲν οὐ πλησιάζει ψυχῇ καθ᾿ ἑαυτήν, ἀλλὰ διὰ σώματος. ὡς δὲ γεωμέτραι παισὶν οὔπω δυναμένοις ἐφ᾿ ἑαυτῶν τὰ νοητὰ μυηθῆναι τῆς ἀσωμάτου καὶ ἀπαθοῦς οὐσίας εἴδη πλάττοντες ἁπτὰ καὶ ὁρατὰ μιμήματα σφαιρῶν καὶ κύβων καὶ δωδεκαέδρων προτείνουσιν· οὕτως ἡμῖν ὁ οὐράνιος Ἔρως ἔσοπτρα καλῶν καλά, θνητὰ μέντοι θείων καὶ ἀπαθῶν παθητὰ καὶ νοητῶν αἰσθητὰ μηχανώμενος ἔν τε σχήμασι καὶ χρώμασι καὶ εἴδεσι νέων ὥρᾳ στίλβοντα δείκνυσι καὶ κινεῖ τὴν μνήμην ἀτρέμα διὰ τούτων ἀναφλεγομένην τὸ πρῶτον.

an Etruscan Mirror and the Dallas Museum of Art

Milk, Wine, and Rambling On

Galen, Hygiene 347k-348K

“I guess I’ve talked about milk and wine for a little longer than is strictly needed. Really, it is better, once someone has said what benefit the elderly get from these drinks, to indicate what has already been taught about the selection of the material and how diluted each of them should be and especially on the differences of each—once we’ve established that the warmer and more urine-producing wines are better for the elderly and that we shouldn’t give milk to everyone, but only those who can digest well and don’t sense any problem with their right hypochondrium.

But thanks to the lack of effort of those who are too lazy to read the books where more is written about the substance of cures we sometimes have to drag out our explanations. So, hopefully someone will pardon my style of teaching, that I am not precise and brief in the approaches I have generally taken.”

καὶ νῦν γέ μοι δοκῶ μακρότερον ἢ δεῖ τοῖς ἐνεστῶσι διεληλυθέναι περί τε γάλακτος καὶ οἴνων. ἄμεινον γὰρ ἦν εἰπόντα τὴν ἐξ αὐτῶν ὠφέλειαν τοῖς γέρουσι γινομένην ἐπὶ τὴν τῆς ὕλης ἐκλογὴν ἀποπέμψαι τὸν ἤδη μεμαθηκότα τάς τε κοινὰς δυνάμεις καθ’ ἑκάτερον αὐτῶν καὶ τὰς ἐν μέρει διαφοράς, ἐπὶ μὲν τῶν οἴνων εἰπόντα τὰς διαφορὰς τοὺς θερμοτέρους τε καὶ οὐρητικωτέρους ἀμείνους εἶναι τοῖς γέρουσι, ἐπὶ δὲ τοῦ γάλακτος, ὡς οὐδὲ πᾶσι δοτέον, ἀλλὰ μόνοις ὅσοι γε πέττουσιν αὐτὸ καλῶς καὶ συμπτώματος οὐδενὸς αἰσθάνονται κατὰ τὸ δεξιὸν ὑποχόνδριον. ἐπεὶ δ’ ἔστιν ὅτε διὰ τὴν πολλῶν ὀλιγωρίαν οὐχ ὑπομενόντων ἀναγινώσκειν τὰ βιβλία, δι’ ὧν ἐπὶ πλέον ὑπὲρ τῆς τῶν βοηθημάτων ὕλης λέλεκται, μηκύνειν ἀναγκαζόμεθα πολλάκις, εἰκότως ἄν τις ἡμῖν καὶ νῦν συγγνοίη τοῦ τρόπου τῆς διδασκαλίας, οὐ κατὰ τὴν ἀκριβῆ βραχυλογίαν ἐπὶ ταῖς καθόλου μεθόδοις προερχομένοις.

If you have children, these are the most precious substances in the world. (From https://commons.wikimedia.org/wiki/File:Red_Wine_%26_Milk.jpg)

Teledidaskalos, Or, How I am Trying to Teach Greek in a Pandemic

Gnomologium Vaticanum

164: “Glukôn the philosopher called education a sacred refuge.”

Γλύκων ὁ φιλόσοφος τὴν παιδείαν ἔλεγεν ἱερὸν ἄσυλον εἶναι.

This semester I am teaching Introductory and Intermediate Ancient Greek fully online. I had the experience of “emergency remote” teaching in the spring and I taught Greek in a hybrid (both online and in person) format almost a decade ago. At my institution, we had the choice to teach in-person, “hybrid”, or fully remote. For reasons of safety and equity, I did not select the first option. I avoided the second option too because “hybrid” in this case is really a bi/multi-modal delivery which also has serious problems in equity and relies on incompletely tested technology.

Solon, fr. 18

“I grow old, always learning many things.”

γηράσκω δ’ αἰεὶ πολλὰ διδασκόμενος·

Given the likelihood of another surge in cases and family considerations (our children will be remote learning as well), I considered it best for student learning to stay in the same mode and practice for an entire semester. Subjects like languages can be taught well in an online format because they present discrete sets of material which can be presented clearly. The challenge is practice and assessment.

I am writing up my process of preparing for this type of teaching not because I have any special insight into teaching online (there are other places and people that do that better than I do) but because some readers might be in similar positions and find it useful and, equally, because some might have good feedback or suggestions for doing this better.

Pindar, Olympian 8.59-60

“Teaching is easier for someone who knows; not learning first is stupid. “

τὸ διδάξασθαι δέ τοι εἰδότι ῥᾴτερον• ἄγνωμον δὲ τὸ μὴ προμαθεῖν•

Here’s the syllabus for the class. One of the things I emphasize in the syllabus and in the teaching of the class is transparency about learning. I explain to the students in the first class that there is a difference between assessment of learning and grading and that the course is built on a basic tell-show-do model with a “flipped” lecture.

Heraclitus, fr. 40

“Knowing much doesn’t teach you how to think.”

πολυμαθίη νόον ἔχειν οὐ διδάσκει

Our schools LMS (learning management system) is a home-grown modification of blackboard called LATTE. I find most LMS platforms to be over-engineered with a range of tools not really worth using for classes under a certain number. I use our platform for file and link sharing and centralized communication. Each chapter of the semester gets its own module.

So week 1 looks something like this:

For each chapter of the book I have a prerecorded grammar lecture where I go over new material in the book (the “tell”) and then go through an exercise and some practice (“the show”). Part of the students’ work for each week is to submit a response to the lecture through google forms where they tell me three things they learned, three things that confused them and three things they want to learn more about. (I cribbed this from my friend Norman Sandridge a few years back).

Alcman, fr. 125

“Trying is the first step of learning”

πῆρά τοι μαθήσιος ἀρχά 

The classes meet twice a week for 90 minutes virtually, so the asynchronous videos provide extra work with Greek and the trissakephalos sheets provide both (1) feedback to me for how effective the videos are and (2) structure for talking about the grammar at the beginning of the first class. Class time is then dedicated to a combination of exercise review, group work, and problem solving

I provide students with two kinds of videos. The first is a narrated powerpoint presentation. (You can make these by recording the slide show with narration). I have added some material from the text book to do some practice within the grammar presentation and I suspect in the future I will have to add more of that. Each video is around 20-30 minutes.

Making a video from a slide show is easier than it used to be. You can select export from the file menu and create a video directly.

Sophocles, Fr. 843

“I learn what can be taught; I seek what
can be found; and I ask the gods what must be prayed for.”

τὰ μὲν διδακτὰ μανθάνω, τὰ δ’ εὑρετὰ
ζητῶ, τὰ δ’ εὐκτὰ παρὰ θεῶν ᾐτησάμην

Students come will (ideally) come to class after viewing this video and submitting the trissakephalos sheet. I designed a simple form using google forms and just copied it for each chapter. I have provided a link to each form in LATTE for the students.

So a given week looks something like this. I may add assignments to be completed in the future, but for now I am going to keep it really simple. With the asynchronous videos and the 90 minute class meetings, the students are getting more contact hours than typical. I also am worried about how much focus students will have out of class in a pandemic. My basic assumption is that most of the work they will do for Greek will be with me

Libanius, Autobiography F90 17

“The education of the young had been taken up by people little different from the young themselves.”

τῆς ἀρχῆς τῶν νέων ὑπ᾿ ἀνδρῶν οὐ πολύ τι νέων διαφερόντων ἡρπασμένης

For the first session of every week we will spend our time reviewing based on the questions from the trissakephalos sheets and then working on reading and exercises in the textbook. I have also created supplementary videos for them to watch in between the class meetings. I made these using zoom’s “record on this computer function”.

Zoom is a good enough utility for this because you can (1) record, (2) share a screen while doing so, and (3) annotate the screen while talking. As you can see from the shot below, the students get my face, voice, Athenaze, and my mad scribbling, so it is almost like being in the room!

Quintilian, 2.19

“In sum, nature is education’s raw material: the latter shapes, the former is shaped. There is no art without substance; material has a worth apart from art; and yet, the highest art is superior to the best material.”

Denique natura materia doctrinae est: haec fingit, illa fingitur. Nihil ars sine materia, materiae etiam sine arte pretium est; ars summa materia optima melior.

I also almost forgot to talk about my tech setup. In addition to a second monitor attached to my laptop using the extend screen function I use a galaxy tablet. I login through a different ID and use the tablet to check what students are seeing.

The setup looks a little messy from my angle, but it allows me to use the tablet to write on a whiteboard that students can use too.

Coffee not included with tablet. Note I also use an affordable USB camera and a USB microphone. These allow me to create higher quality videos (marginally).

My main challenges are getting students to learn vocabulary and then quizzing them on it alongside morphology. A real simple solution is to meet with them individually on zoom and quiz them (which is intense for me), to create a google form quiz or LMS quiz, or to stray from quiz like assessments and use more games and activities in the class time. I am going to practice using the exercises on Ketos and other similar sites.

All exams in the class are going to be take-home because I am trying to emphasize learning the skills students are actually here for: reading Greek on their own. This means it is ok if they have access to a dictionary or grammar.

Zenobius 1.89

“The doors of the muses are open”: a proverb applied to those readily acquiring the best things in their education.”

᾿Ανεῳγμέναι Μουσῶν θύραι: ἐπὶ τῶν ἐξ ἑτοίμου λαμβανόντων τὰ κάλλιστα τῶν ἐν παιδείᾳ.

“Ability, Practice, and Time”: Some Ancient Sayings about Education

These sayings [‘Apophthegmata’] are drawn from the Gnomologium Vaticanum. Most are apocryphal.

 

24: “Aristippos used to say the he took money from students not in order to straighten their lives but how so they might learn to spend their money on fine things.”

῾Ο αὐτὸς παρὰ τῶν μαθητῶν λαμβάνειν ἔφασκε μισθόν, οὐχ ὅπως τὸν βίον ἐπανορθώσῃ, ἀλλ’ ὅπως ἐκεῖνοι μάθωσιν εἰς τὰ καλὰ δαπανᾶν.

 

50: “Aristotle said that education is a decoration for the lucky but a refuge for the unfortunate.”

῾Ο αὐτὸς ἔφη τὴν παιδείαν εὐτυχοῦσι μὲν εἶναι κόσμον, ἀτυχοῦσι δὲ καταφύγιον.

 

87: “When he was asked whom he loved more, Phillip or Aristotle, Alexander said “both the same—for the first gave me the gift of life and the second taught me to live well.”

῾Ο αὐτὸς ἐρωτηθεὶς τίνα μᾶλλον ἀγαπᾷ, Φίλιππον ἢ ᾿Αριστοτέλην, εἶπεν· „ὁμοίως ἀμφοτέρους· ὁ μὲν γάρ μοι τὸ ζῆν ἐχαρίσατο, ὁ δὲ τὸ καλῶς ζῆν ἐπαίδευσεν.”

 

164: “Glukôn the philosopher called education a sacred refuge.”

Γλύκων ὁ φιλόσοφος τὴν παιδείαν ἔλεγεν ἱερὸν ἄσυλον εἶναι.

 

259: “When Demetrios [of Phalerus] was asked what was the noblest of animals he said “A human adorned by education.”

῾Ο αὐτὸς ἐρωτηθεὶς τί τῶν ζώων κάλλιστόν ἐστιν εἶπεν· „ἄνθρωπος παιδείᾳ κεκοσμημένος”.

 

302: “[Zeno the Stoic] used to say that education was sufficient for happiness”

῾Ο αὐτὸς ἔφη τὴν παιδείαν πρὸς εὐδαιμονίαν αὐτάρκη.

 

314: “Heraclitus used to say that learning is a second sun for the educated”

῾Ηράκλειτος τὴν παιδείαν ἕτερον ἥλιον εἶναι τοῖς πεπαιδευμένοις ἔλεγεν.

 

439: [Plato] used to say that someone being educated needs three things: ability, practice and time.”

῾Ο αὐτὸς ἔλεγεν ὅτι ὁ παιδευόμενος τριῶν τούτων χρῄζει· φύσεως, μελέτης, χρόνου.

 

469: “[Protagoras] used to say “knowing a lot helps a lot and hurts a lot.”

῾Ο αὐτὸς ἔφη· „πολυμαθίη κάρτα μὲν ὠφελέει, κάρτα δὲ βλάπτει”.

 

Democritus and Protagoras by Salvator Rosa

Beautiful Mirrors of Beautiful Things

Plutarch, Moralia Dialogue on Love 765 a-b

“When we are sent back there, love does not come near our soul through its own devising but through the body. Just so, teachers of geometry, when their students are not yet capable of comprehending thoughts of the incorporeal or the concepts of immutable essence, they make shapes, manipulable and visible representations of spheres, cubes, and dodecahedrons to give them. In this way, heavenly love creates beautiful mirrors of the beautiful things, mortal versions of the divine, changeable manifestations of the unchanging, and merely sensible representations of pure thought.

By creating these things in the shape and color and image of the beautiful people in their youth, Love moves our memory carefully, and it is kindled first by these things.”

Ἐνταῦθα δὲ πάλιν πεμπομένων αὐτῇ μὲν οὐ πλησιάζει ψυχῇ καθ᾿ ἑαυτήν, ἀλλὰ διὰ σώματος. ὡς δὲ γεωμέτραι παισὶν οὔπω δυναμένοις ἐφ᾿ ἑαυτῶν τὰ νοητὰ μυηθῆναι τῆς ἀσωμάτου καὶ ἀπαθοῦς οὐσίας εἴδη πλάττοντες ἁπτὰ καὶ ὁρατὰ μιμήματα σφαιρῶν καὶ κύβων καὶ δωδεκαέδρων προτείνουσιν· οὕτως ἡμῖν ὁ οὐράνιος Ἔρως ἔσοπτρα καλῶν καλά, θνητὰ μέντοι θείων καὶ ἀπαθῶν παθητὰ καὶ νοητῶν αἰσθητὰ μηχανώμενος ἔν τε σχήμασι καὶ χρώμασι καὶ εἴδεσι νέων ὥρᾳ στίλβοντα δείκνυσι καὶ κινεῖ τὴν μνήμην ἀτρέμα διὰ τούτων ἀναφλεγομένην τὸ πρῶτον.

an Etruscan Mirror and the Dallas Museum of Art

Digital Diversions

I have posted before about my colleague Dr. Alex Ratzlaff and our students doing interdisciplinary work with the Brandeis Techne group Autodesk Technology Center and in partnership with the Brandeis MakerLabrun by Brandeis’ very own Ian Roy.  They’ve used digital designs to create new field tools for archaeology over the past few years. And now, they are back and they have their own website: sciencethepast.com

ScappScreen

Rather than be defeated by the epidemic, Dr. Raztlaff and her students have used departmental funds from Brandeis Classical Studies to hone their skills and prepare new ideas for fieldwork, whenever it is possible again.

Check out their work. Check out the new website. Give them a holler. Collaboration and open sources are key to their game.

 

 

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