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The Closing of the American Mind
 
 

The Closing of the American Mind [MP3 CD]

Allan Bloom , Saul Bellow , Christopher Hurt
3.8 out of 5 stars  See all reviews (88 customer reviews)
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From Publishers Weekly

Plato said that music was a barbaric art form, and Bloom, translator of Plato's Republic, charges that rock 'n' roll's sole attraction is a "barbaric appeal to sexual desire." This University of Chicago professor claims that racial segregation among today's students is largely due to the fact that "blacks have become blacks" and stick together. He brands Margaret Mead as a "sexual adventurer" whose call for cultural diversity betrayed her indifference to American ideals embodied in th Declaration of Independence. Marred by the author's biases, this jeremiad laments the decay of the humanities, the decline of the family and students' spiritual rootlessness and unconnectedness to traditions. Bloom traces what he sees as as an antiEnlightenment attitude in our society that dates back to Rousseau. He calls for a "Great Books" educational program that would teach students the unity of the sciences, social sciences and arts.
Copyright 1987 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.

From Library Journal

Bloom is angry about college studentstolerant of everything, they cannot appreciate the virtues of Lockean democracy and often abandon the great questions about God and man. Meanwhile, the humanities are like "a refugee camp where all the geniuses driven out of their jobs and countries . . . are idling." The reason is partly relativism in the social sciences but largely German philosophers since Nietzsche, especially Heidegger, who "put philosophy at the service of German culture." Bloom's case about the humanities and German philosophy deserves an ear, but his students from "the twenty or thirty best U.S. universities" are nothing like my recent American students, who pursue the old questions with vim and vigor. Perhaps they do not belong to Bloom's elite. Leslie Armour, Philosophy Dept., Univ. of Ottawa, Canada
Copyright 1987 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.

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First Sentence
I used to think that young Americans began whatever education they were to get at the age of eighteen, that their early lives were spiritually empty and that they arrived at the university clean slates unaware of their deeper selves and the world beyond their superficial experience. Read the first page
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Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
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88 Reviews
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5 of 5 people found the following review helpful
5.0 out of 5 stars The Roots of American Disorder, Sep 23 2008
By 
Randy A. Stadt (Edmonton, Canada) - See all my reviews
(TOP 500 REVIEWER)    (REAL NAME)   
The university is supposed to be the place where excited young minds come to be initiated into the mysteries of the cosmos. And it wasn't long ago that such adventures were both available and pursued. Liberal education encouraged students to ask for themselves the question "what is man?" and to wrestle with alternative answers. The university provided a haven where the easy and preferred answers of the culture could be safely set aside, at least for a time, while the great minds of history past were consulted, argued with, and learned from.

But in Bloom's thirty years as a university professor he has witnessed a change, both in the mood and expectation of the students, and in the university's sense of identity, which has fragmented into a smorgasbord of unrelated pursuits. Confusion over the nature of knowledge confounds both. The spirit of the age, relativism, the truth that there is no objective truth, has settled like a smog over the campuses. Students no longer expect to find truth and meaning "out there", but only within. So the appeal of liberal arts to students is vastly diminished if it is denied that these studies can point to any reality beyond themselves.

Bloom notes that "the university now offers no distinctive visage to the young person. There is no vision...of what an educated human being is. The student gets no intimation that great mysteries might be revealed to him, that new and higher motives of action might be discovered within him, that a different and more human way of life can be harmoniously constructed by what he is going to learn." The "undecided student is an embarrassment to most universities, because he seems to be saying, 'I am a whole human being. Help me to form myself in my wholeness and let me develop my real potential,' and he is the one to whom they have nothing to say" (p.339).

America was founded on the Enlightenment tradition of men like Locke where reason was central; equality and human rights were rationally derived, universal principles, and democracy could flourish. A competing political philosophy with its origins in Rousseau but more radically developed by Nietzsche is where Bloom sees the beginning of today's predicament. It was with Nietzsche that American intellectuals in the forties became enamoured. Nietzsche denied, however, the rationally accessible human rights and equality that was central to American ideals. Rather it was in localized "culture" that man finds his wholeness and identity. In fact this meant that there was no such thing as "man" in the singular; there are as many kinds of "man" as there are cultures. The objective tool of reason is replaced by the subjective one of "commitment" and acts of the will.

American intellectuals did not seem to see the darker side of Nietzsche. He himself recognized that his cultural relativism meant "war and great cruelty rather than great compassion" (p.202). "Whether this value relativism is harmonious with democracy was a question that was dealt with by never being raised" (p.152). In fact, there can't be a respect for both human rights and culture "because a culture itself generates its own way of life and principles...with no authority above it" (p.192). Bloom warns that we need to "credit the possibility that the overpowering visions of German philosophers are preparing the tyranny of the future" (p.240).

Since the sixties, the vocabulary of Nietzschean ideas has been adopted at a superficial level by Americans such that they are no more than slogans (eg. words like "values" and "creativity"). Students do not and are not required to think them through. It's not even the embrace of relativism that Bloom finds to be the biggest problem, but the unthinking dogmatism with which it is held. This results, then, in the closing of the American mind when young people believe that there are no thoughts worth considering that they do not already know, no visions of the human experience worth exploring that they do not already possess.

The denial of any universals means that there is only the particular. If there is no such thing as "man" but only the "self" then what does Aristotle have to say to me? If reason is less important than feeling why should I care about what Plato says about justice? No wonder today's students are more concerned with self-fulfillment than with becoming wise.

So how are students to get excited again by the mysteries and possibilities of human experience? Bloom sees as the best solution the old Great Books approach, where the classics are read as the authors intended them to be read. This is no small difference from the typical approach in the humanities, where the classics are now kept. There they are treated as mummified museum pieces and read through the lens of modern presuppositions and political correctness. It is as if a great sign hangs over the door to the humanities that says "There is no truth, at least not here."

For example, it is claimed that Aristotle's "Ethics" teaches us not what a good man is but what the Greeks thought about morality. If it was read as it was intended to be read, students would be challenged to discover new experiences and reassess old ones. However now they are told that Aristotle can just be used to enrich the vision of the world they already have. Bloom is not saying that the claims of the great books are automatically true, but that we ought to wrestle with them in order to see that the picture of the whole may well be larger than the one we currently have.

Though he has argued that free inquiry and democracy itself are threatened when reason is devalued, Bloom is hopeful that liberal education is still possible. "The questions are all there. They only need to be addressed continuously and seriously for liberal learning to exist; for it does not consist so much in answers as in the permanent dialogue" (p.380).
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1 of 1 people found the following review helpful
5.0 out of 5 stars This Book Changed My Life, Jun 6 2003
By 
T. Bouthillet - See all my reviews
(REAL NAME)   
Have you ever read something that perfectly illuminates ideas that you have been perceiving on an intuitive level, but couldn't quite put into words? Have you experienced that incredible moment (all too rare) when a powerful thinker opens up your mind to whole new dimensions of thought and understanding? The Closing of the American Mind is one of those books. It's not light reading, but for those with above average reading comprehension and the patience to read slowly, Closing will take you places you've never been before.

I first heard about this book while reading Dionne's _Why Americans Hate Politics_. It was mentioned as a work that was influenced by the famous political philosopher Leo Strauss, who was very influential among the so-called "neoconservatives" (anti-communist liberals who believed in virtue and rebelled against the new-Left in the 1960s). Dionne stressed that this important group of intellectuals, having been liberals themselves, were particularly adept at criticizing the policies of the Left. I found this fascinating, so I decided to read Closing for myself. At the time, I had no idea that it would be a life changing experience.

This book is incredibly interesting. It is a brilliant critique of the American education system, particularly the University. It is even more relevant today than it was in the 1980s. If you take nothing else away from this book than a better understanding of a liberal arts education, it will be worth the price of admission. On the other hand, if you read this book carefully like I did, you will be rewarded with Bloom's brilliant mind, his incisive wit, his astonishing observations, his (sometimes overwhelming) references to the greatest works human history, and finally, an appreciation for the irony of America's great closing, a closing cloaked behind a veneer of openness.

I highly recommend this book.

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1 of 1 people found the following review helpful
5.0 out of 5 stars An excellent,stimulating critique of American (non) thought, Oct 23 1996
By A Customer
Although a few years old, Bloom's _Closing of the American Mind_ is still a tour de force in assessing the state of American thought. Bloom contends that our society suffers from a neurotic open-ness to almost any opinion except the opinion that some positions have (innately) more merit than others. We are intolerant of the concepts of good and value in our thought life and in our spiritual world. Bloom recommends a rerurn (or progression, possibly) to a worldview that is at once more rigorous and ultimately more "open minded" in the truest sense
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