A History of Western Philosophy of Education in the Middle Ages and Renaissance (vol. 2), ed. Kevin Gary, London: Bloomsbury Academic, 2021

The introduction to this volume makes an excellent case for its own usefulness by noting the nearly total absence of reflection on the Middle Ages and Renaissance in any prior treatments of the philosophy of education. It restates the aspiration of the entire multi-volume history (A History of Western Philosophy of Education) to “approach thinkers across the ages as our nonliving contemporaries” so as to expand our own vision of education (p. 2). Each chapter strives toward this laudable aim by offering reflections, usually toward the end, on what lessons we can glean from the author(s) it discusses. The volume is, however, uneven in terms of its coverage, quality, and success at achieving its stated aim of theoretical guidance from historical sources. Before venturing any critical remarks, I will first mention a few highlights of the volume. It starts strong. Both its introduction and first chapter – on the rise of monasticism – reiterate a theme mentioned in the series introduction, namely that alongside the tradition of thinking about philosophical education as theoretical or conceptual has always been the tradition of thinking about philosophy as a way of life. Kevin Gary’s introduction emphasizes this latter aspect as especially important in monastic education, discussing especially the roles of otium (leisure) and lectio divina (meditative reading of the scriptures together with prayer). Brett Bertuccio’s first chapter on the monastic turn does so as well, emphasizing how monasteries put the classical liberal arts to work in every aspect of their liturgical activities. As he puts it, “viewing life as an anticipation of heaven, the monk pursued liberal study not to acquire tools to face challenges in a changing world, but to gradually conform himself to higher realities” (p. 41). That being said, Bertuccio also concludes his chapter with reflections from Thomas Merton on how the monasteries and contemporary universities share the same end, such that “the monastic tradition contains much to ponder and much that would enlighten our present educational sphere” (p. 46). I wholeheartedly agree; what Gary and Bertuccio say about the themes already mentioned, along with others such as the pedagogical role of silence for monks, are all deserving of further reflection. The volume’s aim is ambitious. While a chapter on Augustine (354–430 AD) was included in the volume on antiquity, this one stretches from the beginnings of monasticism in late-Roman times to early Modernity, with Michel de Montaigne. It includes a chapter on Jewish and Islamic thought in addition to those on the Christian tradition. It also includes a chapter making an excellent case for the pervasive presence and influence of women’s voices throughout the period alongside those of men. Given this scope, striking omissions were probably inevitable. Two that stood out to me were discussions of Boethius and of medieval universities. These omissions seemed especially notable given how many of the later chapters cited Boethius’s lasting influence, and the volume’s heavy emphasis throughout on the settings in which education took place during the period it covers. Monasteries, cathedral schools, Talmudic schools, the Renaissance studia humanitatis, and Jesuit schools – to name a few – all receive detailed treatment, while little is said about the establishment of the universities or what went on in them. A natural place to fill this gap might have been the chapter on Thomas Aquinas, who spent time at the universities of Naples, Cologne, and Paris. A general complaint about the essays in this volume is that too little attention is devoted to reflection on theoretical issues, or the lessons that can be drawn from them today. An example is the contrast …