Learning to See

He took the blind man by the hand and led him out of the village, and when he had put saliva on his eyes and laid his hands on him, he asked him, “Can you see anything?” And the man looked up and said, “I can see people, but they look like trees, walking.” Then Jesus laid his hands on his eyes again, and he looked intently, and his sight was restored, and he saw everything clearly. -The gospel of Mark, 8: 23-25

In the account above, Jesus amplified the blind man’s ability to see so that he could view physical reality with clarity. Now seeing, the man could function in the world. He no longer had to sit under the shade of a tree begging for assistance.

After Jesus announced the arrival of the kingdom of God on earth, he sought to increase the depth perception of his followers. He wanted them to be able to observe and perceive what that kingdom was about so that they could, with new insight, function in the kingdom.

Jesus acted and spoke for those with “eyes that see, ears that hear.” Others, conditioned by the world, would not see and hear what was going on. They remained blind and begging.

To amplify understanding, Jesus used allegorical short stories to create vivid pictures of reality as he saw it. He used parables when he taught and when he was tested.

When teaching on the cultivation of the kingdom of God he used the parable of the Sower.

When tested by an expert of religious law, he used the parable of the Good Samaritan. This encounter is recorded in Luke’s gospel account:

A religion scholar stood up with a question to test Jesus.

“Teacher, what do I need to do to get eternal life?”

Jesus responded with a question: “What’s written in God’s Law? How do you interpret it?”

The scholar gave a Torah answer: “Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind and love your neighbor as yourself.”

“Good answer!” said Jesus. “Do it and you’ll live.”

Looking for a loophole, the scholar then asked “And just how would you define ‘neighbor’?”

Jesus answered by telling the story of the Good Samaritan. He then asked, “What do you think? Which of the three – the priest, the Levite or the Samaritan – became a neighbor to the man attacked by robbers?”

“The one who treated him kindly,” the religion scholar responded.

Jesus said, “Go and do the same.”

In response to the initial test question, Jesus uses the Socratic method. He asked the scholar to give his own response to the eternal life question. Jesus acknowledges the scholar’s correct answer.

But then the scholar wished to justify his “neighbor” position in front of the crowd.

(You don’t do this, of course, unless you hold a well-known exclusionary stance such as associating with fellow Jews but not associating with Samaritans (viewed by Jews as a mixed race who practiced an impure, half-pagan religion), Romans, and other foreigners.)

The scholar’s question revealed what Jewish religious leaders, like those named in Jesus’ parable, thought about those who didn’t see the world like they did – ‘others’ should be excluded from their concern and left to die. This way of ‘seeing’ would lead to Jesus being (so they thought) permanently excluded, i.e., crucified.

Jesus doesn’t answer the scholar’s “neighbor” question. Instead, he exposes the insular blindness of the questioner with a short story.

Jesus shows, not tells, his answer so that the scholar and those listening may experience the answer through actions, words, subtext, thoughts, senses, and feelings rather than through exposition, summarization, and description. Jesus puts the scholar in the room, so to speak, with the Samaritan.

With the parable, Jesus wanted the scholar to see the world as he sees it, that of “God so loves the world” and not just a chosen few.

Note that in his response to the question “Who became a neighbor? the scholar refuses to name the ’other.’ He refuses to say “Samaritan.” He protected his standing in the community and his insular blindness.

Going on his way, the religious scholar now had an image to reflect on. He could see himself like the priest and the Levite and mind his own business and walk off, ignoring the one who is of no value to him. He could abandon the ‘other’ before any claim is made on him.

Or he could see beyond himself and exclusion and be a Samaritan and love his neighbor like himself. That would be kingdom ‘seeing.’

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Man’s ability to see is in decline. Those who nowadays concern themselves with culture and education will experience this fact again and again. We do not mean here, of course, the phys­iological sensitivity of the human eye. We mean the spiritual capacity to perceive the visible reality as it truly is.

To be sure, no human being has ever really seen everything that lies visibly in front of his eyes. The world, including its tangible side, is unfathomable. Who would ever have perfectly per­ceived the countless shapes and shades of just one wave swelling and ebbing in the ocean! And yet, there are degrees of perception. Going below a certain bottom line quite obviously will endanger the integrity of man as a spiritual being. It seems that nowadays we have arrived at this bottom line. (Emphasis mine.)
—Josef Pieper, Only the Lover Sings, “Learning How to See Again”

The concept of contemplation also contains this special intensified way of seeing. A twofold meaning is hereby intended: the gift of retaining and preserving in one’s own memory whatever has been visually perceived. How meticulously, how intensively—with the heart, as it were—must a sculptor have gazed on a human face before being able, as is our friend here, to render a portrait, as if by magic, entirely from memory! And this is our second point: to see in contemplation, moreover, is not limited only to the tangible surface of reality; it certainly perceives more than mere appearances. Art flowing from contemplation does not so much attempt to copy reality as rather to capture the archetypes of all that is. Such art does not want to depict what everybody already sees but to make visible what not everybody sees. (Emphasis mine.)
—Josef Pieper, Only the Lover Sings, “Three Talks in a Sculptor’s Studio: Vita Contemplativa”

I first came across the writings of Josef Pieper, a 20th century Catholic German philosopher, reading The Four Cardinal Virtues: Human Agency, Intellectual Traditions, and Responsible Knowledge. About the Author:

“Josef Pieper (1904-1997) was a distinguished twentieth-century Thomist philosopher. Schooled in the Greek classics and in the writings of St. Thomas Aquinas, he studied philosophy, law, and sociology, and taught for many years at the University of Münster, Germany.”

Donald DeMarco writes in Josef Pieper… Truth And Timeliness that

Pieper is most noted for his many books on virtue. In fact, he is commonly known as the “Philosopher of Virtue.” Virtue for Pieper, following Aristotle and Aquinas, is perfective of the person. But the person is real and has an identifiable and intelligible nature. Wherever this nature is denied, totalitarianism gains a foothold. For, if there is no human nature, then there can be no crimes against it.

Pieper wrote while drafted into Germany’s army during World War II and is credited for translating C.S Lewis’s Problem of Pain into German. Because he criticized the Nazis regime, his works were not published until later.

It is said that “While many philosophers in his time focused on politics, Pieper was concerned with the great tradition of Western Culture. He spent his entire life reflecting on the value of culture in modern society and the necessity of the creative arts for the nourishment of the human soul.”

Josef Pieper’s short essay Learning How to See Again begins: “Man’s ability to see is in decline.” Even in the 1950s when he wrote the essay, he suggested that there was too much to see. How much more are we distracted today by screens.

Pieper recommended an artistic vision – visual, musical or literary – as a conduit for the contemplative life. He proposed participating in the arts as a remedy for seeing anew, to see reality as it truly is.

We must learn to see again.

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Teaching ‘Tales From Shakespeare’

Benedict Whalen, associate professor of English at Hillsdale College, delivers a lecture on how to teach Tales From Shakespeare by Charles and Mary Lamb to young children. 

This lecture was given at the Hoogland Center for Teacher Excellence seminar, “The Art of Teaching: Children’s Literature” in September 2024. The Hoogland Center for Teacher Excellence, an outreach of the Hillsdale College K-12 Education Office, offers educators the opportunity to deepen their content knowledge and refine their skills in the classroom.

Teaching ‘Tales From Shakespeare’ – Hillsdale College K-12 Classical Education Podcast – Omny.fm

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