Etymology
The word comes from the Academy in ancient Greece, which derives from the Athenian hero, Akademos. Outside the city walls of Athens, the gymnasium was made famous by Plato as a center of learning. The sacred space, dedicated to the goddess of wisdom, Athena, had formerly been an olive grove, hence the expression "the groves of Academe".
In these gardens, the philosopher Plato conversed with followers. Plato developed his sessions into a method of teaching philosophy and in 387 BC, established what is known today as the Old Academy.
By extension, academia has come to mean the accumulation, development and transmission of knowledge across generations as well as its practitioners and transmitters. In the 17th century, British, Italian and French scholars used the term to describe types of institutions of higher learning.
History
Origins
Original Academy
Before Akademia was a school, and even before Cimon enclosed its precincts with a wall, it contained a sacred grove of olive trees dedicated to Athena, the goddess of wisdom, outside the city walls of ancient Athens. The archaic name for the site was Hekademia, which by classical times evolved into Akademia and was explained, at least as early as the beginning of the 6th century BC, by linking it to an Athenian hero, a legendary "Akademos". The site of Akademia was sacred to Athena and other immortals.
Plato's immediate successors as "scholarch" of Akademia were Speusippus (347–339 BC), Xenocrates (339–314 BC), Polemon (314–269 BC), Crates (c. 269–266 BC), and Arcesilaus (c. 266–240 BC).
Later scholarchs include Lacydes of Cyrene, Carneades, Clitomachus, and Philo of Larissa ("the last undisputed head of the Academy"). Other notable members of Akademia include Aristotle, Heraclides Ponticus, Eudoxus of Cnidus, Philip of Opus, Crantor, and Antiochus of Ascalon.
Neoplatonic Academy of Late Antiquity
After a lapse during the early Roman occupation, Akademia was refounded as a new institution of some outstanding Platonists of late antiquity who called themselves "successors" (diadochoi, but of Plato) and presented themselves as an uninterrupted tradition reaching back to Plato. However, there cannot have actually been any geographical, institutional, economic or personal continuity with the original Academy in the new organizational entity.
The last "Greek" philosophers of the revived Akademia in the 6th century were drawn from various parts of the Hellenistic cultural world and suggest the broad syncretism of the common culture (see koine): Five of the seven Akademia philosophers mentioned by Agathias were Syriac in their cultural origin: Hermias and Diogenes (both from Phoenicia), Isidorus of Gaza, Damascius of Syria, Iamblichus of Coele-Syria and perhaps even Simplicius of Cilicia.
The emperor Justinian ceased the school's funding in AD 529, a date that is often cited as the end of Antiquity. According to the sole witness, the historian Agathias, its remaining members looked for protection under the rule of Sassanid king Khosrau I in his capital at Ctesiphon, carrying with them precious scrolls of literature and philosophy, and to a lesser degree of science.
After a peace treaty between the Persian and the Byzantine empire in 532 guaranteed their personal security (an early document in the history of freedom of religion), some members found sanctuary in the pagan stronghold of Harran, near Edessa. One of the last leading figures of this group was Simplicius, a pupil of Damascius, the last head of the Athenian school.
It has been speculated that Akademia did not altogether disappear. After his exile, Simplicius (and perhaps some others), may have travelled to Harran, near Edessa. From there, the students of an academy-in-exile could have survived into the 9th century, long enough to facilitate the Arabic revival of the Neoplatonist commentary tradition in Baghdad.
Ancient and medieval institutions
Ancient world
Greece and early Europe
In ancient Greece, after the establishment of the original Academy, Plato's colleagues and pupils developed spin-offs of his method. Arcesilaus, a Greek student of Plato established the Middle Academy. Carneades, another student, established the New Academy. In 335 BC, Aristotle refined the method with his own theories and established the Lyceum in another gymnasium.
Africa
The Musaeum, Serapeum and library of Alexandria Egypt was frequented by intellectuals from Africa, Europe and Asia studying various aspects of philosophy, language and mathematics.
The University of Timbuktu was a medieval university in Timbuktu, present-day Mali, which comprised three schools: the Mosque of Djinguereber, the Mosque of Sidi Yahya, and the Mosque of Sankore. During its zenith, the university had an average attendance of around 25,000 students within a city of around 100,000 people.
China
In China a higher education institution Shang Xiang was founded by Shun in the Youyu era before the 21st century BC. The Imperial Central Academy at Nanjing, founded in 258, was a result of the evolution of Shang Xiang and it became the first comprehensive institution combining education and research and was divided into five faculties in 470, which later became Nanjing University.
In the 8th century another kind of institution of learning emerged, named Shuyuan, which were generally privately owned. There were thousands of Shuyuan recorded in ancient times. The degrees from them varied from one to another and those advanced Shuyuan such as Bailudong Shuyuan and Yuelu Shuyuan (later become Hunan University) can be classified as higher institutions of learning.
India
Taxila or Takshashila, in ancient India, modern-day Pakistan, was an early centre of learning, near present-day Islamabad in the city of Taxila. It is considered one of the ancient universities of the world. According to scattered references which were only fixed a millennium later it may have dated back to at least the 5th century BC.
Some scholars date Takshashila's existence back to the 6th century BC. The school consisted of several monasteries without large dormitories or lecture halls where the religious instruction was most likely still provided on an individualistic basis. Takshashila is described in some detail in later Jātaka tales, written in Sri Lanka around the 5th century AD.
It became a noted centre of learning at least several centuries BC, and continued to attract students until the destruction of the city in the 5th century AD. Takshashila is perhaps best known because of its association with Chanakya. The famous treatise Arthashastra (Sanskrit for The knowledge of Economics) by Chanakya, is said to have been composed in Takshashila itself.
Chanakya (or Kautilya), the Maurya Emperor Chandragupta and the Ayurvedic healer Charaka studied at Taxila.
Generally, a student entered Takshashila at the age of sixteen. The Vedas and the Eighteen Arts, which included skills such as archery, hunting, and elephant lore, were taught, in addition to its law school, medical school, and school of military science.
Nalanda was established in the 5th century AD in Bihar, India. It was founded in 427 in northeastern India, not far from what is today the southern border of Nepal. It survived until 1197 when it was set upon, destroyed and burnt by the marauding forces of Ikhtiyar Uddin Muhammad bin Bakhtiyar Khilji. It was devoted to Buddhist studies, but it also trained students in fine arts, medicine, mathematics, astronomy, politics and the art of war.
The center had eight separate compounds, 10 temples, meditation halls, classrooms, lakes and parks. It had a nine-story library where monks meticulously copied books and documents so that individual scholars could have their own collections. It had dormitories for students, perhaps a first for an educational institution, housing 10,000 students in the university's heyday and providing accommodation for 2,000 professors.
Nalanda University attracted pupils and scholars from Korea, Japan, China, Tibet, Indonesia, Persia and Turkey.
Persia
The geographical position of Persia allowed it to absorb cultural influences and ideas from both west and east. This include the spread of the Greek form of schools in the new Hellenistic cities built in Persia after the invasion of Alexander the Great.
Under the Sasanians, Syriac became an important language of the administration and intellectuals, rivaling Greek. Several cities developed centers of higher learning in the Sasanian Empire, including Mosul, al-Hira, and Harran (famous for the Pythagorean School of the Sabians). The Grand School was the main center of learning in the Persian capital Ctesiphon, but little is known about it.
Perhaps the most famous center of learning in Persia was the Academy of Gundishapur, teaching medicine, mathematics, astronomy, and logic. The academy was later instrumental in founding the Muslim city of Baghdad as a center of learning, and serving as the model for the first Muslim hospital (bimaristan) at Damascus.
Islamic world
Founded in Fes, University of Al-Karaouine in the 9th century and in Cairo, Al-Azhar University in the 10th century, and in Mali, the University of Timbuktu in about 1100. Mustansiriya Madrasah in Baghdad, Iraq, was established in 1227 as a madrasah by the Abbasid Caliph al-Mustansir. Its library had an initial collection of 80,000 volumes, given by the Caliph. The collection was said to have grown to 400,000 volumes.
Medieval Europe
In Europe, the academy dates to the ancient Greeks and Romans in the pre-Christian era. Newer universities were founded in the 12th and 13th centuries, and the European institution of academia took shape. Monks and priests moved out of monasteries to cathedral cities and other towns where they opened the first schools dedicated to advanced study.
The most notable of these new schools were in Bologna and Salerno, Naples, Salamanca, Paris, Oxford and Cambridge, while others were opened throughout Europe.
The seven liberal arts—the Trivium (Grammar, Rhetoric, and Logic), and the Quadrivium (Arithmetic, Geometry, Music, and Astronomy)—had been codified in late antiquity. This was the basis of the curriculum in Europe until newly available Arabic texts and the works of Aristotle became more available in Europe in the 12th century.
It remained in place even after the new scholasticism of the School of Chartres and the encyclopedic work of Thomas Aquinas, until the humanism of the 15th and 16th centuries opened new studies of arts and sciences.
Renaissance academies in Italy
With the Neoplatonist revival that accompanied the revival of humanist studies, academia took on newly vivid connotations.
15th-century academies
During the Florentine Renaissance, Cosimo de' Medici took a personal interest in the new Platonic Academy that he determined to re-establish in 1439, centered on the marvellous promise shown by the young Marsilio Ficino. Cosimo had been inspired by the arrival at the otherwise ineffective Council of Florence of Gemistos Plethon, who seemed a dazzling figure to the Florentine intellectuals.[citation needed] In 1462 Cosimo gave Ficino a villa at Careggi for the academy's use, situated where Cosimo could see it from his own villa, and drop by for visits.
The academy remained a wholly informal group, but one which had a great influence on Renaissance Neo-Platonism.
In Rome, after unity was restored following the Western Schism, humanist circles, cultivating philosophy and searching out and sharing ancient texts tended to gather where there was access to a library. The Vatican Library was not coordinated until 1475 and was never catalogued or widely accessible: not all popes looked with satisfaction at gatherings of unsupervised intellectuals.
At the head of this movement for renewal in Rome was Cardinal Bessarion, whose house from the mid-century was the centre of a flourishing academy of Neoplatonic philosophy and a varied intellectual culture. His valuable Greek as well as Latin library (eventually bequeathed to the city of Venice after he withdrew from Rome) was at the disposal of the academicians.
Bessarion, in the latter years of his life, retired from Rome to Ravenna, but he left behind him ardent adherents of the classic philosophy.
The next generation of humanists were bolder admirers of pagan culture, especially in the highly personal academy of Pomponius Leto, the natural son of a nobleman of the Sanseverino family, born in Calabria but known by his academic name, who devoted his energies to the enthusiastic study of classical antiquity, and attracted a great number of disciples and admirers.
He was a worshipper not merely of the literary and artistic form, but also of the ideas and spirit of classic paganism, which made him appear a condemner of Christianity and an enemy of the Church. In his academy every member assumed a classical name. Its principal members were humanists, like Bessarion's protégé Giovanni Antonio Campani (Campanus), Bartolomeo Platina, the papal librarian, and Filippo Buonaccorsi, and young visitors who received polish in the academic circle, like Publio Fausto Andrelini of Bologna who took the New Learning to the University of Paris, to the discomfiture of his friend Erasmus.
In their self-confidence, these first intellectual neopagans compromised themselves politically, at a time when Rome was full of conspiracies fomented by the Roman barons and the neighbouring princes: Paul II (1464–71) caused Pomponio and the leaders of the academy to be arrested on charges of irreligion, immorality, and conspiracy against the Pope.
The prisoners begged so earnestly for mercy, and with such protestations of repentance, that they were pardoned. The Letonian academy, however, collapsed.
In Naples, the Quattrocento academy founded by Alfonso of Aragon and guided by Antonio Beccadelli was the Porticus Antoniana, later known as the Accademia Pontaniana, after Giovanni Pontano.
16th-century literary-aesthetic academies
The 16th century saw at Rome a great increase of literary and aesthetic academies, more or less inspired by the Renaissance, all of which assumed, as was the fashion, odd and fantastic names. We learn from various sources the names of many such institutes; as a rule, they soon perished and left no trace. In the 1520s came the Accademia degli Intronati, for the encouragement of theatrical representations.
There were also the academy of the "Vignaiuoli", or "Vinegrowers" (1530), and the Accademia della Virtù (1542), founded by Claudio Tolomei under the patronage of Cardinal Ippolito de' Medici. These were followed by a new academy in the "Orti" or Farnese gardens.
There were also the academies of the "Intrepidi" (1560), the "Animosi" (1576), and the "Illuminati" (1598); this last, founded by the Marchesa Isabella Aldobrandini Pallavicino. Towards the middle of the 16th century there were also the academy of the "Notti Vaticane", or "Vatican Nights", founded by St. Charles Borromeo; an "Accademia di Diritto civile e canonico", and another of the university scholars and students of philosophy (Accademia Eustachiana).
As a rule these academies, all very much alike, were merely circles of friends or clients gathered around a learned man or wealthy patron, and were dedicated to literary pastimes rather than methodical study. They fitted in, nevertheless, with the general situation and were in their own way one element of the historical development.
Despite their empirical and fugitive character, they helped to keep up the general esteem for literary and other studies. Cardinals, prelates, and the clergy in general were most favourable to this movement, and assisted it by patronage and collaboration.
In Florence, the Medici again took the lead in establishing the Accademia e Compagnia delle Arti del Disegno in 1563, the first of the more formally organised art academies that gradually displaced the medieval artists' guilds, usually known as the Guild of Saint Luke, as the bodies responsible for training and often regulating artists, a change with great implications for the development of art, leading to the styles known as Academic art. The private Accademia degli Incamminati set up later in the century in Bologna by the Carracci brothers was also extremely influential, and with the Accademia di San Luca of Rome (founded 1593) helped to confirm the use of the term for these institutions.
17th- and 18th-century academies in Europe
Gradually academies began to specialize on particular topics (arts, language, sciences) and began to be founded and funded by the kings and other sovereigns (few republics had an academy). And, mainly, since 17th century academies spread throughout Europe.
