Эрик Гавелок: Жизнь и вклад классического филолога.

British classical philologist (1903–1988)

Eric Alfred Havelock ('/h//æ//v//l//ɒ//k/; 3 June 1903 – 4 April 1988) was a British classicist who spent most of his life in Canada and the United States. He was a professor at the University of Toronto and was active in the Canadian socialist movement during the 1930s. In the 1960s and 1970s, he served as chair of the classics departments at both Harvard and Yale. Although he was trained in the turn of the 20th century Oxbridge tradition of classical studies, which saw Greek intellectual history as an unbroken chain of related ideas, Havelock broke radically with his own teachers and proposed an entirely new model for understanding the classical world, based on a sharp division between literature of the 6th and 5th centuries BC on the one hand, and that of the 4th on the other. Much of Havelock's work was devoted to addressing a single thesis: that all of Western thought is informed by a profound shift in the kinds of ideas available to the human mind at the point that Greek philosophy converted from an oral to a literate form. The idea has been controversial in classical studies, and has been rejected outright both by many of Havelock's contemporaries and modern classicists. Havelock and his ideas have nonetheless had far reaching influence, both in classical studies and other academic areas. He and Walter J. Ong (who was himself strongly influenced by Havelock) essentially founded the field that studies transitions from orality to literacy, and Havelock has been one of the most frequently cited theorists in that field; as an account of communication, his work profoundly affected the media theories of Harold Innis and Marshall McLuhan. Havelock's influence has spread beyond the study of the classical world to that of analogous transitions in other times and places.

At the same time that he was becoming increasingly vocal and visible in politics, Havelock's scholarly work was moving toward the concerns that would occupy him for the bulk of his career. The first questions he raised about the relationship between literacy and orality in Greece concerned the nature of the historical Socrates, which was a long debated issue. Havelock's position, drawn from analyses of Xenophon and Aristophanes as well as Plato himself, was that Plato's presentation of his teacher was largely a fiction, and intended to be a transparent one, whose purpose was to represent indirectly Plato's own ideas. He argued vociferously against the idea associated with John Burnet, which still had currency at the time, that the basic model for the theory of forms originated with Socrates. Havelock's argument drew on evidence for a historical change in Greek philosophy; Plato, he argued, was fundamentally writing about the ideas of his present, not of the past. Most earlier work in the field had assumed that, since Plato uses Socrates as his mouthpiece, his own philosophical concerns must have been similar to those debated in the Athens of his youth, when Socrates was his teacher. Havelock's contention that Socrates and Plato belonged to different philosophical eras was the first instance of one that would become central to his work: that a basic shift in the kinds of ideas being discussed by intellectuals, and the methods of discussing them, happened at some point between the end of the fifth century BC and the middle of the fourth.). During this time he began his first major attempt to argue for a division between Platonic or Aristotelian philosophy and what came before. His focus was on political philosophy and, in particular, the beginnings of Greek liberalism as introduced by Democritus. In his book The Liberal Temper in Greek Politics, he argued that for Democritus and the liberals, political theory was based on an understanding of "the behaviour of man in a cosmic and historical setting": that is, humanity defined as the poets would define it—measured through its individual actions. Plato and Aristotle were interested in the nature of humanity and, in particular, the idea that human actions might be rooted in inherent qualities rather than consisting of individual choices. The book was intriguing to many philosophers but was poorly received among some classicists, with one reviewer calling Havelock's argument for basic difference between Plato and the pre Socratics "a failure" and his analysis of Plato and Aristotle "distortion." Some problems have persisted in research of Greek literacy, and in the main, the interest in continuing the line of research has been sustained in scholarship since Havelock's death.

The Liberal Temper makes the argument for the division between Plato and early Greek philosophy without a fully realised account of Havelock's theory of Greek literacy, which he was still developing throughout this period. Rather than attempting once again to explain his distinction between 5th and 4th century BC thought in terms of a dissection of the earlier school, Havelock turned, in his 1963 Preface to Plato, to 4th century BC philosophy itself. He was interested principally in Plato's much debated rejection of poetry in the Republic, in which his fictionalised Socrates argues that poetic mimesis—the representation of life in art—is bad for the soul. Havelock's claim was that the Republic can be used to understand the position of poetry in the "history of the Greek mind." The book is divided into two parts, the first an exploration of oral culture (and what Havelock thinks of as oral thought), and the second an argument for what Havelock calls "The Necessity of Platonism" (the title of Part 2): the intimate relationship between Platonic thought and the development of literacy. Instead of concentrating on the philosophical definitions of key terms, as he had in his book on Democritus, Havelock turned to the Greek language itself, arguing that the meaning of words changed after the full development of written literature to admit a self reflective subject; even pronouns, he said, had different functions. The result was a universal shift in what the Greek mind could imagine:
We confront here a change in the Greek language and in the syntax of linguistic usage and in the overtones of certain key words which is part of a larger intellectual revolution, which affected the whole range of the Greek cultural experience Our present business is to connect this discovery with that crisis in Greek culture which saw the replacement of an orally memorised tradition by a quite different system of instruction and education, and which therefore saw the Homeric state of mind give way to the Platonic. Two distinct phenomena are covered by the shift Havelock observed in Greek culture at the end of the 5th century: the content of thought (in particular the concept of man or of the soul), and the organisation of thought. In Homer, Havelock argues, the order of ideas is associative and temporal. The epic's "units of meaning are linked associatively to form an episode, but the parts of the episode are greater than the whole." For Plato, on the other hand, the purpose of thought is to arrive at the significance of the whole, to move from the specific to the general. Havelock points out that Plato's syntax, which he shares with other 4th century writers, reflects that organisation, making smaller ideas subordinate to bigger ideas. Thus, the Platonic theory of forms in itself, Havelock claims, derives from a shift in the organisation of the Greek language, and ultimately comes down to a different function for and conception of the noun. Preface to Plato had a profound impact almost immediately after publication, but an impact that was complex and inconsistent. The book's claims refer to the ideas of a number of different fields: the study (then fairly new) of oral literature as well as Greek philosophy and Greek philology; the book also acknowledges the influence of literary theory, particularly structuralism. The 1960s were a period in which those fields were growing further apart, and the reaction to Preface from each of them was starkly different. Among classicists the response ranged from indifference to derision, with the majority simply questioning the details of Havelock's history of literacy, pointing both to earlier instances of writing than Havelock thinks possible or to later instances of oral influence. Philosophy, particularly Platonic scholarship, was moving in a different direction at the time, and Havelock neither engages nor was cited by the principal movers in that field. However, the book was embraced by literary theorists, students of the transition to literacy, and others in fields as diverse as psychology and anthropology. There have been affirmations and criticism of Havelock's methods. His account of orality is based almost entirely on Homer, but the history of the Homeric text is not known, which forces Havelock to make claims based on assumptions that cannot fully be tested. The works of Milman Parry on Homer were instrumental in developing the orientation to his work, and the breakthrough sustained research which Havelock prepared. The "Parry Lord thesis" was introduced by Rosalind Thomas, to clarify the import of this approach. Homerists, like Platonists, found the book to be less than useful for the precise work of their own discipline; many classicists rejected outright Havelock's essential thesis that oral culture predominated through the 5th century. At the same time, though, Havelock's influence, particularly in literary theory, was growing enormously. He is the most cited writer in Walter J. Ong's influential Orality and Literacy other than Ong himself. Preface to Plato has remained continuously in print since its initial publication.

The Lyric Genius of Catullus. Oxford: Blackwell, 1939. The Crucifixion of Intellectual Man, Incorporating a Fresh Translation into English Verse of the Prometheus Bound of Aeschylus. Boston: Beacon Press, 1950. Reprinted as Prometheus. Seattle: University of Washington Press, 1968. The Liberal Temper in Greek Politics. New Haven: Yale University Press, 1957. Preface to Plato. Cambridge: Harvard University Press, 1963. Prologue to Greek Literacy. Cincinnati: University of Cincinnati Press, 1971. The Greek Concept of Justice: From its Shadow in Homer to its Substance in Plato. Cambridge: Harvard University Press, 1978. The Literate Revolution in Greece and its Cultural Consequences. Princeton, N. J.: Princeton University Press, 1981. The Muse Learns to Write: Reflections on Orality and Literacy from Antiquity to the Present. New Haven: Yale University Press, 1986.