Educational Methods Quotes

It is, in fact, nothing short of a miracle that the modern methods of instruction have not yet entirely strangled the holy curiosity of inquiry; for this delicate little plant, aside from stimulation, stands mainly in need of freedom. Without this it goes to wrack and ruin without fail.

Parents who discipline their child by discussing the consequences of their actions produce children who have better moral development , compared to children whose parents use authoritarian methods and punishment.

Forget professional,” Penny said. “Tonight, you and I are just man and woman like Adam and Eve, Tarzan and Jane.

If we can't think for ourselves, if we're unwilling to question authority, then we're just putty in the hands of those in power. But if the citizens are educated and form their own opinions, then those in power work for us. In every country, we should be teaching our children the scientific method and the reasons for a Bill of Rights. With it comes a certain decency, humility and community spirit. In the demon-haunted world that we inhabit by virtue of being human, this may be all that stands between us and the enveloping darkness.

That's what education should be," I said, "the art of orientation. Educators should devise the simplest and most effective methods of turning minds around. It shouldn't be the art of implanting sight in the organ, but should proceed on the understanding that the organ already has the capacity, but is improperly aligned and isn't facing the right way.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

And therefore education at the University mostly worked by the age-old method of putting a lot of young people in the vicinity of a lot of books and hoping that something would pass from one to the other, while the actual young people put themselves in the vicinity of inns and taverns for exactly the same reason.

Shall we educate ourselves in what is known, and then casting away all we have acquired, turn to ignorance for aid to guide us among the unknown?

I was reasonably sure that my one tried-and-true method of being aggressively rude wasn’t actually how normal people made their friends.

There is no such thing as educational value in the abstract. The notion that some subjects and methods and that acquaintance with certain facts and truths possess educational value in and of themselves is the reason why traditional education reduced the material of education so largely to a diet of predigested materials.

If You Have A Lemon, Make A Lemonade That is what a great educator does. But the fool does the exact opposite. If he finds that life has handed him a lemon, he gives up and says: "I'm beaten. It is fate. I haven't got a chance." Then he proceeds to rail against the world and indulge in an orgy of selfpity. But when the wise man is handed a lemon, he says: "What lesson can I learn from this misfortune? How can I improve my situation? How can I turn this lemon into a lemonade?

Sadly, our educational system, as well as many of the methods that profess to treat trauma, tend to bypass this emotional-engagement system and focus instead on recruiting the cognitive capacities of the mind. Despite the well-documented effects of anger, fear, and anxiety on the ability to reason, many programs continue to ignore the need to engage the safety system of the brain before trying to promote new ways of thinking. The last things that should be cut from school schedules are chorus, physical education, recess, and anything else involving movement, play, and joyful engagement.

Such prizes and punishments are, if I may be allowed the expression, the bench of the soul, the instrument of slavery for the spirit.

I think if I had to put a finger on what I consider a good education, a good radical education, it wouldn't be anything about methods or techniques. It would be loving people first.

A public-school system, if it means the providing of free education for those who desire it, is a noteworthy and beneficent achievement of modern times; but when once it becomes monopolistic it is the most perfect instrument for tyranny which has yet been devised. Freedom of thought in the middle ages was combated by the Inquisition, but the modern method is far more effective.’ (1923)

When a father inquired about the best method of educating his son in ethical conduct, a Pythagorean replied: "Make him a citizen of a state with good laws

Our rulers, who rule our symbols, and so rule a symbolic class of life, impose their own infantilism on our instituitions, educational methods, and doctrines. This leads to maladjustment of the incoming generations which, being born into, are forced to develop under the un-natural (for man) semantic conditions imposed on them. In turn, they produce leaders afflicted with the old animalistic limitations. The vicious circle is completed; it results in a general state of human un-sanity, reflected again in our instituitions. And so it goes, on and on.

The scientific method," Thomas Henry Huxley once wrote, "is nothing but the normal working of the human mind." That is to say, when the mind is working; that is to say further, when it is engaged in corrrecting its mistakes. Taking this point of view, we may conclude that science is not physics, biology, or chemistry--is not even a "subject"--but a moral imperative drawn from a larger narrative whose purpose is to give perspective, balance, and humility to learning.

Educators may bring upon themselves unnecessary travail by taking a tactless and unjustifiable position about the relation between scientific and religious narratives. We see this, of course, in the conflict concerning creation science. Some educators representing, as they think, the conscience of science act much like those legislators who in 1925 prohibited by law the teaching of evolution in Tennessee. In that case, anti-evolutionists were fearful that a scientific idea would undermine religious belief. Today, pro-evolutionists are fearful that a religious idea will undermine scientific belief. The former had insufficient confidence in religion; the latter insufficient confidence in science. The point is that profound but contradictory ideas may exist side by side, if they are constructed from different materials and methods and have different purposes. Each tells us something important about where we stand in the universe, and it is foolish to insist that they must despise each other.

This education has reduced us to a nation of morons; we were strangers to our own culture and camp followers of another culture, feeding on leavings and garbage . . . What about our own roots? . . . I am up against the system, the whole method and approach of a system of education which makes us morons, cultural morons, but efficient clerks for all your business and administration offices.

One of the curious things about our educational system, I would note, is that the better trained you are in a discipline, the less used to dialectical method you're likely to be. In fact, young children are very dialectical; they see everything in motion, in contradictions and transformations. We have to put an immense effort into training kids out of being good dialecticians. Marx wants to recover the intuitive power of the dialectical method and put it to work in understanding how everything is in process, everything is in motion. He doesn't simply talk about labor; he talks about the labor process. Capital is not a thing, but rather a process that exists only in motion. When circulation stops, value disappears and the whole system comes tumbling down.

schools assume that children are not interested in learning and are not much good at it, that they will not learn unless made to, that they cannot learn unless shown how, and that the way to make them learn is to divide up the prescribed material into a sequence of tiny tasks to be mastered one at a time, each with it's approrpriate 'morsel' and 'shock.' And when this method doesn't work, the schools assume there is something wrong with the children -- something they must try to diagnose and treat.

Education is a method whereby one acquires a higher grade of prejudices.

The most powerful method of improving education is to invest in the improvement of teaching and the status of great teachers.

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

Engage, educate, equip, encourage, empower, energize, and elevate. Those are the methods for maximizing the potential of any individual, team, organization, or institution for ultimate success and significance. Those are the methods of a mentor leader.

If we all make systematic mistakes in our decisions, then why not develop new strategies, tools, and methods to help us make better decisions and improve our overall well-being? That's exactly the meaning of free lunches- the idea that there are tools, methods, and policies that can help all of us make better decisions and as a consequence achieve what we desire-pg. 241

It is not easy to become an educated person.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

How is it that there are so many minds that are incapable of understanding mathematics? ... the skeleton of our understanding, ... and actually they are the majority. ... We have here a problem that is not easy of solution, but yet must engage the attention of all who wish to devote themselves to education.

There are so many charlatans in the world of education. They teach for a couple of years, come up with a few clever slogans, build their websites, and hit the lecture circuit. In this fast-food-society, simple solutions to complex problems are embraced far too often. We can do better. I hope that people who read this book realize that true excellence takes sacrifice, mistakes, and enormous amounts of effort. After all, there are no shortcuts.

Hold childhood in reverence, and do not be in any hurry to judge it for good or ill. Leave exceptional cases to show themselves, let their qualities be tested and confirmed, before special methods are adopted. Give nature time to work before you take over her business, lest you interfere with her dealings. You assert that you know the value of time and are afraid to waste it. You fail to perceive that it is a greater waste of time to use it ill than to do nothing, and that a child ill taught is further from virtue than a child who has learnt nothing at all. You are afraid to see him spending his early years doing nothing. What! is it nothing to be happy, nothing to run and jump all day? He will never be so busy again all his life long. Plato, in his Republic, which is considered so stern, teaches the children only through festivals, games, songs, and amusements. It seems as if he had accomplished his purpose when he had taught them to be happy; and Seneca, speaking of the Roman lads in olden days, says, "They were always on their feet, they were never taught anything which kept them sitting." Were they any the worse for it in manhood? Do not be afraid, therefore, of this so-called idleness. What would you think of a man who refused to sleep lest he should waste part of his life? You would say, "He is mad; he is not enjoying his life, he is robbing himself of part of it; to avoid sleep he is hastening his death." Remember that these two cases are alike, and that childhood is the sleep of reason. The apparent ease with which children learn is their ruin. You fail to see that this very facility proves that they are not learning. Their shining, polished brain reflects, as in a mirror, the things you show them, but nothing sinks in. The child remembers the words and the ideas are reflected back; his hearers understand them, but to him they are meaningless. Although memory and reason are wholly different faculties, the one does not really develop apart from the other. Before the age of reason the child receives images, not ideas; and there is this difference between them: images are merely the pictures of external objects, while ideas are notions about those objects determined by their relations.

Instead of thinking that you put pieces together that will add up to a whole, I think you have to start with the premise that they're already together and you try to keep from destroying life by segmenting it, overorganizing it and dehumanizing it. You try to keep things together. The educative process must be organic, and not an assortment of unrelated methods and ideas.

Science is a monopoly, not because public education is badly organized, but by its very nature; non-scientists have access only to the results, not to the methods, that is to say they can only believe, not assimilate.

To write my essay I had to read books differently, without giving myself over to either fear or adoration. Because Burke had defended the British monarchy, Dad would have said he was an agent of tyranny. He wouldn't have wanted the book in the house. There was a thrill in trusting myself to read the words. I felt a similar thrill in reading Madison, Hamilton and Jay, especially on those occasions when I discarded their conclusions in favor of Burke's, or when it seemed to me that their ideas were not really different in substance, only in form. There were wonderful suppositions embedded in this method of reading: that books are not tricks, and that I was not feeble.

You have to teach standards; that’s a given. But standards don’t determine how you deliver the content—and it’s your delivery method that drives engagement.

Everyone who remembers their own educational experience remembers teachers, not methods and techniques.

Augustus approved of Livia’s educative methods with Julia and of her domestic arrangements and economies. He had simple tastes himself. His palate was so insensitive that he did not notice the difference between virgin olive oil and the last rank squeezings when the olive-paste has gone a third time through the press.

It is amazing how dispiriting it can be to enter a learning environment and to be made immediately to suppress your own exploratory inclinations. So many learning environments in the world are still like this. Don’t question what you are taught! Just listen and get good marks on the test! It conditions us to be slaves. The minute we abandon our inquisitive nature, we cede our consciences to the whims of tyrants. We are capable of better. We owe it to ourselves and each other to create better opportunities that enhance human potential. Education is the externality that allows for this, but our methods of education must promote self-guidance and self-reliance.

Many years later, my friend Cecilie Surasky, then one of the leaders of Jewish Voice for Peace, observed of these kinds of educational methods: “It’s re-traumatization, not remembering. There is a difference.” When she said it, I knew it was true. Remembering puts the shattered pieces of our selves back together again (re-member-ing); it is a quest for wholeness. At its best, it allows us to be changed and transmuted by grief and loss. But re-traumatization is about freezing us in a shattered state; it’s a regime of ritualistic reenactments designed to keep the losses as fresh and painful as possible. Our education did not ask us to probe the parts of ourselves that might be capable of inflicting great harm on others, and to figure out how to resist them. It asked us to be as outraged and indignant at what happened to our ancestors as if it had happened to us—and to stay in that state.

Sociologists also say that higher education and training in the scientific method generally make people less gullible. And for better or for worse, so does being in a bad mood. In several experiments, researchers found that when someone is in a good mood, they become more innocent and unsuspecting, while feeling grumpy makes one better at sensing deception. Which has to be the most curmudgeonly superpower I’ve ever heard.

If we knew what is already there, there will be no need for research.

In the words of Aleksandr Solzhenitsyn: “Mistakes are a great educator when one is honest enough to admit them and willing to learn from them.

Research; the curiosity to find the unknown to make it known.

Once compulsory systems of state-run schools were established, they became increasingly standardized, both in content and in method. For the sake of efficiency, children were divided into separate classrooms by age and passed along, from grade to grade, like products on an assembly line. The task of each teacher was to add bits of officially approved knowledge to the product, in accordance with a preplanned schedule, and then to test that product before passing it on to the next station.

A method of schooling founded by the Italian educator Maria Montessori that emphasizes collaborative, explorative learning, and whose alumni include Google’s founders, Sergey Brin and Larry Page; Wikipedia founder Jimmy Wales; video-game designer Will Wright; Amazon’s founder, Jeff Bezos; chef Julia Child; and rap impresario Sean Combs.

If my tone isn’t clear enough, I think it’s fair to say that I’ve never been a fan of my school’s educational methods. Though my father always insisted that Oakton Academy was where he learnt to be a man, I’ve yet to discover exactly what he would have turned into otherwise.

I am up against the system, the whole method & approach of a system of education which makes us morons, cultural morons, but efficient clerks for all your business and administrative offices. This education had reduced us to a nation of morons; we were strangers to our own culture and camp followers of another culture, feeding on leavings & garbage...

No one can “get” an education, for of necessity education is a continuing process. If it does nothing else, it should provide students with the tools for learning, acquaint them with methods of study and research, methods of pursuing an idea. We can only hope they come upon an idea they wish to pursue.

Education derives from the verb educe, which means “to draw forth from within.” The original teaching method of Socrates has been largely displaced by professorial deference to received scholarly authority. By and large, our students are taught how to take exams but not to think, write, or find their own path.

But as soon as I had finished my course of study, at which time it is usual to be admitted to the ranks of the well educated, I completely changed my opinion, for I found myself bogged down in so many doubts and errors, that it seemed to me that having set out to become learned, I had derived no benefit from my studies, other than that of progressively revealing to myself how ignorant I was.

But all historians, one may say without exception, and in no half-hearted manner, but making this the beginning and end of their labour, have impressed on us that the soundest education and training for a life of active politics is the study of History, and that surest and indeed the only method of learning how to bear bravely the vicissitudes of fortune, is to recall the calamities of others.

To me the very essence of education is concentration of mind, not the collecting of facts. If I had to do my education over again, and had any voice in the matter, I would not study facts at all. I would develop the power of concentration and detachment, and then with a perfect instrument I could collect facts at will.

If the child shows through its conversation that the educational work of the school is being undermined by the attitude taken in his home, he will be sent back to his parents, to teach them thus how to take advantage of their good opportunities.

No intelligent radical can fail to realize the need of the rational education of the young. The rearing of the child must become a process of liberation by methods which shall not impose ready-made ideas, but which should aid the child's natural self-unfoldment. The purpose of such an education is not to force the child's adaptation to accepted concepts. but to give free play to his [and her] originality, initiative, and individuality. Only by freeing education from compulsion and restraint can we create the environment for the manifestation of the spontaneous interest and inner incentives on the part of the child. Only thus can we supply rational conditions favorable to the development of the child's natural tendencies and his latent emotional and mental faculties. Such methods of education, essentially aiding the child's imitative quality and ardor for knowledge, will develop a generation of healthy intellectual independence. It will produce men and women capable, in the words of Francisco Ferrer, “of evolving without stopping, of destroying and renewing their environment without cessation; of renewing themselves also; always ready to accept what is best, happy in the triumph of new ideas, aspiring to live multiple lives in one life.

One way of looking at the history of the human group is that it has been a continuing struggle against the veneration of “crap.

as the number of messages increases, the amount of information carried decreases. We have more media to communicate fewer significant ideas.

There was a time when educators became famous for providing reasons for learning; now they become famous for inventing a method.

Are we allowing individuals to develop their talents with our current teaching methods? Is there more or maybe less we should be doing?

We have not given science too big a place in our education, but we have made a perilous mistake in giving it too great a preponderance in method in every other branch of study.

The education of youth belongs to the priests, yet they do not take so much care of instructing them in letters, as in forming their minds and manners aright; they use all possible methods to infuse, very early, into the tender and flexible minds of children, such opinions as are both good in themselves and will be useful to their country, for when deep impressions of these things are made at that age, they follow men through the whole course of their lives, and conduce much to preserve the peace of the government, which suffers by nothing more than by vices that rise out of ill opinions.

The scientific method is the only authentic means at our command for getting at the significance of our everyday experiences of the world in which we live...scientific method provides a working pattern of the way in which and conditions under which experiences are used to lead ever onward and outward.

To say that the humanities can be a path to truth itself is to challenge one of our most closely held beliefs. We live not only in a scientific world, but also in a scientistic one: a world that thinks that science - empirical, objective, quantifiable - is the exclusive form of knowledge, and that other methods of inquiry are valid only insofar as they approximate its methods. But the humanities and science face in opposite directions. They don't just work in different ways; they work on different things.

Even so those who teach little children too often have the idea that they are educating babies and seek to place themselves on the child's level by approaching him with games, and often with foolish stories. Instead of all this, we must know how to call to the man which lies dormant within the soul of the child.

The United States in the twenty-first century is not very much like nineteenth-century Prussia (Prussia today isn’t much like Prussia then, either), but we still use its educational methods. We would never think of using its transportation methods (horsepower was literally horsepower), its communication methods (telegraphs), or its military technology (muzzle-loaders and bayonets). But government-run systems have a way of preserving themselves well past any rational point, which is why the United States still maintains the helium reserve it established for dirigible warfare—presumably to fight those nineteenth-century Prussians.

New inventions, new machines, new methods of transportation and intercourse are making over the whole scene of action year by year. It is an absolute impossibility to educate the child for any fixed station in life.

It will be hard to discover a better [method of education] than that which the experience of so many ages has already discovered; and this may be summed up as consisting in gymnastics for the body, and music for the soul.

The next phase of the Digital Revolution will bring even more new methods of marrying technology with the creative industries, such as media, fashion, music, entertainment, education, literature, and the arts. Much of the first round of innovation involved pouring old wine—books, newspapers, opinion pieces, journals, songs, television shows, movies—into new digital bottles. But new platforms, services, and social networks are increasingly enabling fresh opportunities for individual imagination and collaborative creativity. Role-playing games and interactive plays are merging with collaborative forms of storytelling and augmented realities. This interplay between technology and the arts will eventually result in completely new forms of expression and formats of media. This innovation will come from people who are able to link beauty to engineering, humanity to technology, and poetry to processors. In other words, it will come from the spiritual heirs of Ada Lovelace, creators who can flourish where the arts intersect with the sciences and who have a rebellious sense of wonder that opens them to the beauty of both.

I succeeded in teaching a number of the idiots from the asylums both to read and to write so well that I was able to present them at a public school for an examination together with normal children. And they passed the examination successfully.

Principles of Liberty 1. The only reliable basis for sound government and just human relations is Natural Law. 2. A free people cannot survive under a republican constitution unless they remain virtuous and morally strong. 3. The most promising method of securing a virtuous and morally strong people is to elect virtuous leaders. 4. Without religion the government of a free people cannot be maintained. 5. All things were created by God, therefore upon him all mankind are equally dependent, and to Him they are equally responsible. 6. All men are created equal. 7. The proper role of government is to protect equal rights, not provide equal things. 8. Men are endowed by their Creator with certain unalienable rights. 9. To protect man's rights, God has revealed certain principles of divine law. 10. The God-given right to govern is vested in the sovereign authority of the whole people. 11. The majority of the people may alter or abolish a government which has become tyrannical. 12. The United States of America shall be a republic. 13. A constitution should be structured to permanently protect the people from the human frailties of their rulers. 14. Life and Liberty are secure only so long as the Igor of property is secure. 15. The highest level of securitiy occurs when there is a free market economy and a minimum of government regulations. 16. The government should be separated into three branches: legislative, executive, and judicial. 17. A system of checks and balances should be adopted to prevent the abuse of power. 18. The unalienable rights of the people are most likely to be preserved if the principles of government are set forth in a written constitution. 19. Only limited and carefully defined powers should be delegated to the government, all others being retained by the people. 20. Efficiency and dispatch require government to operate according to the will of the majority, but constitutional provisions must be made to protect the rights of the minority. 21. Strong human government is the keystone to preserving human freedom. 22. A free people should be governed by law and not by the whims of men. 23. A free society cannot survive a republic without a broad program of general education. 24. A free people will not survive unless they stay strong. 25. "Peace, commerce, and honest friendship with all nations; entangling alliances with none." 26. The core unit which determines the strength of any society is the family; therefore, the government should foster and protect its integrity. 27. The burden of debt is as destructive to freedom as subjugation by conquest. 28. The United States has a manifest destiny to be an example and a blessing to the entire human race.

The value of Greek prose composition, he said, was not that it gave one any particular facility in the language that could not be gained as easily by other methods but that if done properly, off the top of one's head, it taught one to think in Greek. One's thought patterns become different, he said, when forced into the confines of a rigid and unfamiliar tongue. Certain common ideas become inexpressible; other, previously undreamt-of ones spring to life, finding miraculous new articulation. By necessity, I suppose, it is difficult for me to explain in English exactly what I mean. I can only say that an incendium is in its nature entirely different from the feu with which a Frenchman lights his cigarette, and both are very different from the stark, inhuman pur that the Greeks knew, the pur that roared from the towers of Ilion or leapt and screamed on that desolate, windy beach, from the funeral pyre of Patroklos. Pur: that one word contains for me the secret, the bright, terrible clarity of ancient Greek. How can I make you see it, this strange harsh light which pervades Homer's landscapes and illumines the dialogues of Plato, an alien light, inarticulable in our common tongue? Our shared language is a language of the intricate, the peculiar, the home of pumpkins and ragamuffins and bodkins and beer, the tongue of Ahab and Falstaff and Mrs. Gamp; and while I find it entirely suitable for reflections such as these, it fails me utterly when I attempt to describe in it what I love about Greek, that language innocent of all quirks and cranks; a language obsessed with action, and with the joy of seeing action multiply from action, action marching relentlessly ahead and with yet more actions filing in from either side to fall into neat step at the rear, in a long straight rank of cause and effect toward what will be inevitable, the only possible end. In a certain sense, this was why I felt so close to the other in the Greek class. They, too, knew this beautiful and harrowing landscape, centuries dead; they'd had the same experience of looking up from their books with fifth-century eyes and finding the world disconcertingly sluggish and alien, as if it were not their home. It was why I admired Julian, and Henry in particular. Their reason, their very eyes and ears were fixed irrevocably in the confines of those stern and ancient rhythms – the world, in fact, was not their home, at least the world as I knew it – and far from being occasional visitors to this land which I myself knew only as an admiring tourist, they were pretty much its permanent residents, as permanent as I suppose it was possible for them to be. Ancient Greek is a difficult language, a very difficult language indeed, and it is eminently possible to study it all one's life and never be able to speak a word; but it makes me smile, even today, to think of Henry's calculated, formal English, the English of a well-educated foreigner, as compared with the marvelous fluency and self-assurance of his Greek – quick, eloquent, remarkably witty. It was always a wonder to me when I happened to hear him and Julian conversing in Greek, arguing and joking, as I never once heard either of them do in English; many times, I've seen Henry pick up the telephone with an irritable, cautious 'Hello,' and may I never forget the harsh and irresistible delight of his 'Khairei!' when Julian happened to be at the other end.

Nothing succeeds like success; children who opt out of school have had a continued record of failure, and it would be difficult to blame the children themselves for voting with their feet and playing truant as much as possible. This failure is not necessary; it is imposed on the children by inappropriate methods of teaching which do not take into account the innate patterns of abilities of these children. A return to sanity is long overdue; we must pay close attention to the genetic basis of our children`s abilities.

The world shown us in books, whether the books be confessed epics or professed gospels, or in codes, or in political orations, or in philosophic systems, is not the main world at all: it is only the self-consciousness of certain abnormal people who have the specific artistic talent and temperament. A serious matter this for you and me, because the man whose consciousness does not correspond to that of the majority is a madman; and the old habit of worshipping madmen is giving way to the new habit of locking them up. And since what we call education and culture is for the most part nothing but the substitution of reading for experience, of literature for life, of the absolete fictitious for the contemporary real, education, as you no doubt observed at Oxford, destroys, by supplantation, every mind that is not strong enough to see through the imposture and to use the great Masters of Arts as what they really are and no more: that is, patentees of highly questionable methods of thinking, and manufacturers of highly questionable, and for the majority but half valid representations of life. The school boy who uses his Homer to throw at his fellow's head makes perhaps the safest and most rational use of him; and I observe with reassurance that you occasionally do the same, in your prime, with your Aristotle.

I was more than an elementary teacher, for I was present, or directly taught the children, from eight in the morning to seven in the evening without interruption. These two years of practice are my first and indeed my true degree in pedagogy. From the very beginning of my

Mind as a concrete thing is precisely the power to understand things in terms of the use made of them; a socialized mind is the power to understand them in terms of the use to which they are turned in joint or shared situations. And mind in this sense is the method of social control.

What has Capitalism resolved? It has solved no problems. It has looted the world. It has left us with all this poverty. It has created lifestyles and models of consumerism that are incompatible with reality. It has poisoned the waterways. Oceans, Rivers, Lakes, Seas, the Atmosphere, the Earth. It has produced an incredible waste of resources. I always cite one example; imagine every person in China owned a Car, or aspired to own a Car. Everyone of the 1.1 Billion people in China, or that everyone of the 800 million people in India wished to own a Car, this method, this lifestyle, and Africa did the same, and nearly 450 million Latin Americans did the same. How long would Oil last? How long would Natural Gas last? How long would natural resources last? What would be left of the Ozone layer? What would be left of Oxygen on Earth? What would happen with Carbon Dioxide? And all these phenomenon that are changing the ecology of our world, they are changing Earth, they are making life on our Planet more and more difficult all the time. What model has Capitalism given the world to follow? An example for societies to emulate? Shouldn’t we focus on more rational things, like the education of the whole population? Nutrition, health, a respectable lodging, an elevated culture? Would you say capitalism, with it’s blind laws, it’s selfishness as a fundamental principle, has given us something to emulate? Has it shown us a path forward? Is humanity going to travel on the course charted thus far? There may be talk of a crisis in socialism, but, today, there is an even greater crises in capitalism, with no end in sight.

How long Archibald slept he could not have said. He woke some hours later with a vague feeling that a thunderstorm of unusual violence had broken out in his immediate neighborhood. But this, he realized as the mists of slumber cleared away, was an error. The noise which had disturbed him was not thunder but the sound of someone snoring. Snoring like the dickens. The walls seemed to be vibrating like the deck of an ocean liner.... His spirit was not so completely broken as to make him lie supinely down beneath that snoring. The sound filled him, as snoring fills every right-thinking man, with a seething resentment and a passionate yearning for justice, and he climbed out of bed with the intention of taking the proper steps through the recognized channels. It is the custom nowadays to disparage the educational methods of the English public school and to maintain that they are not practical and of a kind to fit the growing boy for the problems of afterlife. But you do learn one thing at a public school, and that is how to act when somebody starts snoring. You jolly well grab a cake of soap and pop in and stuff it down the blighter's throat. And this is what Archibald proposed - God willing - to do.

The methods that will most effectively minimize the ability of intruders to compromise information security are comprehensive user training and education. Enacting policies and procedures simply won't suffice. Even with oversight the policies and procedures may not be effective: my access to Motorola, Nokia, ATT, Sun depended upon the willingness of people to bypass policies and procedures that were in place for years before I compromised them successfully

Regimentation, methodization, systematization, standardization, organization, coordination, disciplined arrangements, conformity -- these things are at the very heart of our national state policies, and are the poison that has killed our families and left individual survivors in a numbed, angry, nearly hysterical condition.

The political merchandisers appeal only to the weak­nesses of voters, never to their potential strength. They make no attempt to educate the masses into becoming fit for self-government; they are content merely to manipulate and exploit them. For this pur­pose all the resources of psychology and the social sciences are mobilized and set to work. Carefully se­lected samples of the electorate are given "interviews in depth." These interviews in depth reveal the uncon­scious fears and wishes most prevalent in a given so­ciety at the time of an election. Phrases and images aimed at allaying or, if necessary, enhancing these fears, at satisfying these wishes, at least symbolically, are then chosen by the experts, tried out on readers and audiences, changed or improved in the light of the information thus obtained. After which the political campaign is ready for the mass communicators. All that is now needed is money and a candidate who can be coached to look "sincere." Under the new dispen­sation, political principles and plans for specific action have come to lose most of their importance. The person­ality of the candidate and the way he is projected by the advertising experts are the things that really mat­ter. In one way or another, as vigorous he-man or kindly father, the candidate must be glamorous. He must also be an entertainer who never bores his audience. Inured to television and radio, that audience is accustomed to being distracted and does not like to be asked to con­centrate or make a prolonged intellectual effort. All speeches by the entertainer-candidate must therefore be short and snappy. The great issues of the day must be dealt with in five minutes at the most -- and prefera­bly (since the audience will be eager to pass on to something a little livelier than inflation or the H-bomb) in sixty seconds flat. The nature of oratory is such that there has always been a tendency among politicians and clergymen to over-simplify complex is­sues. From a pulpit or a platform even the most con­scientious of speakers finds it very difficult to tell the whole truth. The methods now being used to merchan­dise the political candidate as though he were a deo­dorant positively guarantee the electorate against ever hearing the truth about anything.

We might think we know how we are being affected by the media—a book, a movie, a TV series. Ironically, this so-called awareness, the “third person effect,” is most common with, according to Gierzynski, “those with higher education.” He notes that “we think we know how the media affects us,” but in truth, it controls us more than we know.

The rulers of tomorrow's over-populated and over-organized world will try to impose social and cul­tural uniformity upon adults and their children. To achieve this end, they will (unless prevented) make use of all the mind-manipulating techniques at their disposal and will not hesitate to reinforce these methods of non-rational persuasion by economic coer­cion and threats of physical violence. If this kind of tyranny is to be avoided, we must begin without delay to educate ourselves and our children for freedom and self-government.

The true basis of the imagination is reality

nor can we expect exactly similar results from children whose heredity and experience make them at once more sensitive, more active, and less amenable to

Yet she was no bureaucrat; her practice was as various and elastic as her principles were constant; there was the method and even the letter, but above all the spirit.

From the child itself he will learn how to perfect himself as an educator.

Idols of the Cave are intertwined with passions, emotions, and ideology, and how people are shaped by their education.

Through education we seek to change attitudes; through legislation and court orders we seek to regulate behavior. Through education we seek to change internal feelings (prejudice, hate, etc.); through legislation and court orders we seek to control the external effects of those feelings. Through education we seek to break down the spiritual barriers to integration; through legislation and court orders we seek to break down the physical barriers to integration. One method is not a substitute for the other, but a meaningful and necessary supplement.

Instead of the education system banning ChatGPT from schools, the focus should be geared towards educating students on how to properly use AI tools. Schools should be at the forefront of innovation and technological progress NOT a place for preserving obsolete learning methods and clinging onto archaic practices that are no longer relevant for the world we live in.

Disappointed in his hope that I would give him the fictional equivalent of “One Hundred Ways of Cooking Eggs” or the “Carnet de la Ménagère,” he began to cross-examine me about my methods of “collecting material.” Did I keep a notebook or a daily journal? Did I jot down thoughts and phrases in a cardindex? Did I systematically frequent the drawing-rooms of the rich and fashionable? Or did I, on the contrary, inhabit the Sussex downs? or spend my evenings looking for “copy” in East End gin-palaces? Did I think it was wise to frequent the company of intellectuals? Was it a good thing for a writer of novels to try to be well educated, or should he confine his reading exclusively to other novels? And so on. I did my best to reply to these questions — as non-committally, of course, as I could. And as the young man still looked rather disappointed, I volunteered a final piece of advice, gratuitously. “My young friend,” I said, “if you want to be a psychological novelist and write about human beings, the best thing you can do is to keep a pair of cats.” And with that I left him. I hope, for his own sake, that he took my advice.

We have lived under a class of people who ruled American culture with a flaming cross for so long that we regularly cease to notice the import of being ruled at all. But they do not. And so the Redeemers of this age look out and see their kingdom besieged by trans Barbies, Muslim mutants, daughters dating daughters, sons trick-or-treating as Wakandan kings. The fear instilled by this rising culture is not for what it does today but what it augurs for tomorrow—a different world in which the boundaries of humanity are not so easily drawn and enforced. In this context, the Mom for Liberty shrieking “Think of the children!” must be taken seriously. What she is saying is that her right to the America she knows, her right to the biggest and greenest of lawns, to the most hulking and sturdiest SUVs, to an arsenal of infinite AR-15s, rests on a hierarchy, on an order, helpfully explained and sanctified by her country’s ideas, art, and methods of education.

I'm not suggesting that teachers never tell the truth, only that it isn't necessary to do it all the time. Since coming to one's own conclusions is mostly how we learn, the real job of a teacher is to force students to come to sensible conclusions by confronting what they already believe with stuff that is antithetical to those beliefs. A confused person has only 2 choices. Admit he is confused and doesn't care, or resolve the confusion. Resolving the confusion invloves thinking. Teachers can encourage thinking by making sure students have something confusing to think about.

Another "advanced" educational method does not mark examination papers for their accuracy; instead, grades are given indicating that the child has done well in relation to his capacities. That is, the teacher assumes divine omniscience, and pretends to know the child's innate capacities absolutely, by some supernal means, instead of judging the specific result of a specific examination.

It is worth while to point out the differing characters of a system and a method, because parents let themselves be run away with often enough by some plausible ‘system,’ the object of which is to produce development in one direction—of the muscles, of the memory, of the reasoning faculty—were a complete all-round education. This easy satisfaction arises from the sluggishness of human nature, to which any definite scheme is more agreeable than the constant watchfulness, the unforeseen action, called for when the whole of a child’s existence is to be used as the means of his education.

Colleges and departments of education have developed in response to the need for preparing the tens of thousands of teachers required to staff our immense public school system. That they have a most important function to discharge is plain for all to see. But instead of seeing that their products are equipped with sound learning in the various arts and sciences, they have ignored this and have concentrated almost exclusively upon methods of education. They have erected pseudo-science called "Education," most of whose courses are made up of commonplaces expressed in pretentious jargon.

On a certain level, homeschooling is all about socialization. Whatever the teaching methods used in school or homeschool, it is ultimately the social environment itself that distinguishes homeschooling from conventional school. This social environment includes the nature and quantity of peer interaction; parental proximity; solitude; relationships with adults, siblings, older children, younger children, and the larger community; the ways in which the children are disciplined and by whom; and even the student-teacher ratio and the overall environment where the children spend their time.

So I found things that even more people believe, such as that we have some knowledge of how to educate. There are big schools of reading methods and mathematics methods, and so forth, but if you notice, you’ll see the reading scores keep going down—or hardly going up—in spite of the fact that we continually use these same people to improve the methods. There’s a witch doctor remedy that doesn’t work.

The tendency in K–12 is reducing education to mechanical skills, and undermining creativity and independence—both on the part of teachers and students. That’s what “teaching to the test” is, “No Child Left Behind,” “Race to the Top.” I think these should be regarded as methods of indoctrination and control. Of course, one of the other ways to do that has been to simply reduce or eliminate free education.

Then he said: "Y'all really took that Socratic method shit to heart." "The benefits," I intoned, "of a Precepture education ." "Yes," deadpanned Grego. "We were raised on Latin and Greek instead of love.

The only kind of appeal that wins any instinctive response in party politics is an appeal to hostile feeling; the men who perceive the need of cooperation are powerless. Until education has been directed for a generation into new channels, and the Press has abandoned incitements to hatred, only harmful policies have any chance of being adopted in practice by our present political methods. But there is no obvious means of altering education and the Press until our political system is altered. From this dilemma there is no issue by means of ordinary action, at any rate for a long time to come. The best that can be hoped, it seems to me, is that we should, as many of us as possible, become political skeptics, rigidly abstaining from belief in the various attractive party programmes that are put before us from time to time.

Information on dissociative disorders, trauma, and mind control had been deliberately suppressed from the American psychiatric and psychological associations for so-called “reasons of national security.” The founder of the APA, Dr. Ewen Cameron, had been caught using CIA mind control methods at the Allen Memorial Institute in Montreal, Canada. The CIA was forced to compensate the victims, yet it took years2. In the meantime, educational institutions for mental health professionals lacked the facts necessary for treating the vast number of victims/survivors who were filling their offices in search of help and understanding.

Doctor James Rowland Angell has said that 'any program may be regarded as educational (and here we may substitute the words 'a public service') in purpose which attempts to increase knowledge, to stimulate thinking, to teach techniques and methods, to cultivate discernment, appreciation, and taste, or to enrich character by sensitizing emotion and by inspiring socialized ideals that may issue on constructive conduct.

It was the eager happiness of the children and the young people which first made me see the folly of that common notion of ours—that if life was smooth and happy, people would not enjoy it. As I studied these youngsters, vigorous, joyous, eager little creatures, and their voracious appetite for life, it shook my preconceived ideas so thoroughly that they had never been re-established. The steady level of good health gave them all that natural stimulus we used to call “animal spirits” —an odd contradiction in terms. They found themselves in an immediate environment which was agreeable and interesting, and before them stretched the years of learning and discovery, the fascinating, endless process of education. As I looked into these methods and compared them with our own, my strange uncomfortable sense of race-humility grew apace.

Believing that a permissive society will not produce a social jungle, and that you can obtain at the same time libertarian emancipation and self-disciplined harmony. We see this drama being acted out in the shipwreck of our schools, where violence, insecurity, ignorance, and illiteracy are arising out of the illusion of progressive education, an educational method which rejects any form of discipline for its students.

I withdrew from active work among deficients, and began a more thorough study of the works of Itard and Séguin. I felt the need of meditation. I did a thing which I had not done before, and which perhaps few students have been willing to do,—I translated into Italian and copied out with my own hand, the writings of these men, from beginning to end, making for myself books as the old Benedictines used to do before the diffusion of printing.

Schools normally schedule one subject, for example, Japanese, the first period, when you just do Japanese; then, say, arithmetic the second period, when you just do arithmetic. But here it was quite different. At the beginning of the first period, the teacher made a list of all the problems and questions in the subjects to be studied that day. Then she would say, “Now, start with any of these you like.” […] This method of teaching enabled the teachers to observe - as the children progressed to higher grades - what they were interested in as well as their way of thinking and their character. It was an ideal way of teachers to really get to know their pupils.

Under the influence of the instinct of the ego for self-preservation it is replaced by the 'reality-principle ', which without giving up the intention of ultimately attaining pleasure yet demands and enforces the postponement of satisfaction, the renunciation of manifold possibilities of it, and the temporary endurance of 'pain' on the long and circuitous road to pleasure. The pleasure-principle however remains for a long time the method of operation of the sex impulses, which are not so easily educable, and it happens over and over again that whether acting through these impulses or operating in the ego itself it prevails over the reality-principle to the detriment of the whole organism.

Unfortunately, I have yet to see an American school that consistently combines a focus on content with an instructional method that fully exploits the potential of writing to build knowledge and critical thinking abilities for every child.

Simplicity itself is the key. Education in ballet, dance, martial arts, etc., is done through poses, or to be more precise, through a countless series of poses. Perfection of movement is achieved through the flow of perfectly rehearsed poses.

I’m convinced that parents are the most essential key to unlocking the next generation’s curiosity, creativity, and innovation. So much can be said for providing a home full of books, art supplies, open-ended toys, and freedom to wander outdoors. Being stingy with screen time and generous with our attention to a child’s natural interests can translate the message to him or her that learning matters better than any standardized test. And for parents like myself, this may require questioning the same method by which they were educated. Not only has our modern method of education continually declined in its success since we ourselves went through the system; it has left us wanting more—more education for ourselves, and definitely more for our kids.

the fundamental phrase which sums up Séguin's whole method,—"to lead the child, as it were, by the hand, from the education of the muscular system, to that of the nervous system, and of the senses." It was thus that Séguin taught the idiots how to walk, how to maintain their equilibrium in the most difficult movements of the body—such as going up stairs, jumping, etc., and finally, to feel, beginning the education of the muscular sensations by touching, and reading the difference of temperature, and ending with the education of the particular senses.

So let me just say this. There are ways. You already know that because, in your life, there have been High Kindness periods and Low Kindness periods, and you know what inclined you toward the former and away from the latter. Education is good; immersing ourselves in a work of art: good; prayer is good; meditation’s good; a frank talk with a dear friend; establishing ourselves in some kind of spiritual tradition — recognizing that there have been countless really smart people before us who have asked these same questions and left behind answers for us. It would be strange and self-defeating to fail to seek out these wise voices from the past--as self-defeating as it would be to attempt to rediscover the principles of physics from scratch or invent a new method of brain surgery without having learned the ones that already exist.

Anything which begins new and fresh will finally become old and silly. The educational institution is certainly no exception to this, although training the young is by implication an art for old people exclusively, and novelty in education is allied to mutiny. Moreover, the mere process of learning is allied to mutiny. Moreover, the mere process of learning is so excruciating and so bewildering that no conceivable phraseology or combination of philosophies can make it practical as a method of marking time during what might be called the formative years.

Cixi’s lack of formal education was more than made up for by her intuitive intelligence, which she liked to use from her earliest years. In 1843, when she was seven, the empire had just finished its first war with the West, the Opium War, which had been started by Britain in reaction to Beijing clamping down on the illegal opium trade conducted by British merchants. China was defeated and had to pay a hefty indemnity. Desperate for funds, Emperor Daoguang (father of Cixi’s future husband) held back the traditional presents for his sons’ brides – gold necklaces with corals and pearls – and vetoed elaborate banquets for their weddings. New Year and birthday celebrations were scaled down, even cancelled, and minor royal concubines had to subsidise their reduced allowances by selling their embroidery on the market through eunuchs. The emperor himself even went on surprise raids of his concubines’ wardrobes, to check whether they were hiding extravagant clothes against his orders. As part of a determined drive to stamp out theft by officials, an investigation was conducted of the state coffer, which revealed that more “than nine million taels of silver had gone missing. Furious, the emperor ordered all the senior keepers and inspectors of the silver reserve for the previous forty-four years to pay fines to make up the loss – whether or not they were guilty. Cixi’s great-grandfather had served as one of the keepers and his share of the fine amounted to 43,200 taels – a colossal sum, next to which his official salary had been a pittance. As he had died a long time ago, his son, Cixi’s grandfather, was obliged to pay half the sum, even though he worked in the Ministry of Punishments and had nothing to do with the state coffer. After three years of futile struggle to raise money, he only managed to hand over 1,800 taels, and an edict signed by the emperor confined him to prison, only to be released if and when his son, Cixi’s father, delivered the balance. The life of the family was turned upside down. Cixi, then eleven years old, had to take in sewing jobs to earn extra money – which she would remember all her life and would later talk about to her ladies-in-waiting in the court. “As she was the eldest of two daughters and three sons, her father discussed the matter with her, and she rose to the occasion. Her ideas were carefully considered and practical: what possessions to sell, what valuables to pawn, whom to turn to for loans and how to approach them. Finally, the family raised 60 per cent of the sum, enough to get her grandfather out of prison. The young Cixi’s contribution to solving the crisis became a family legend, and her father paid her the ultimate compliment: ‘This daughter of mine is really more like a son!’ Treated like a son, Cixi was able to talk to her father about things that were normally closed areas for women. Inevitably their conversations touched on official business and state affairs, which helped form Cixi’s lifelong interest. Being consulted and having her views acted on, she acquired self-confidence and never accepted the com“common assumption that women’s brains were inferior to men’s. The crisis also helped shape her future method of rule. Having tasted the bitterness of arbitrary punishment, she would make an effort to be fair to her officials.

For a man is not only a biological but a social product, and the social environment of individuals in the process of education, is the home. Scientific pedagogy will seek in vain to better the new generation if it does not succeed in influencing also the environment within which this new generation grows! I

I was amazed, shocked, and sickened by what I heard throughout the day, over and over, by many victims' stories. I can think of no one with whom I didn't recognize a common thread. These monsters, these evil priests, used the same words and methods on all of us. With each session, I would find something that sent a cold chill down my spine. It amazed and frightened me that the actual words used on me, to rape me, to rape me, were the same as the words used on so many others from all over the United States. You would think that all these priests either were educated in how to concur and rape us, or they met privately with each other to compare notes and develop their plan of attack on us. The pattern was so much the same, with the same words, that you would swear it was scripted and disbursed to these priests. Do they secretly have closed-door meetings on how to abuse us? A chilling thought. Neary's routine of saying the “Our Father” during the rape and making me say it with him, repeating the “thy will be done” over and over, the absolution given me after he “finished,” the threats of having God take my parents away, the lectures about offering my suffering up to God, etc., etc., etc. My experience was identical, word-for-word, to that of many others. The exact words during the abuse were not just close, but exactly the same, as if it were some kind of abuse ritual. Ritual abuse is not limited to the religious definition and can include compulsive, abusive behavior performed in an exact series of steps with little variation. How could these similarities occur without the priests taking the same “abuse seminar” together some place, somehow? Was it taught in the seminary? In some dark corner? It goes beyond coincidence—the similarities in deeds and verbiage that these predators use on us. It truly chilled me to the very marrow of my bones.

As education and creativity researcher and author Sir Ken Robinson puts it, “We are educating people out of their creativity.” Another major factor is that, for years, organizational management has been developing methods for increasing productivity and minimizing risk and errors that tend to stifle creative experimentation.

When pride has made the sermon, it goes with us into the pulpit. It forms our tone, it animates us in the delivery, and it takes us away from that which may be displeasing, no matter how necessary it is, and sets us in pursuit of vain applause. Basically, it makes men, both in studying and preaching, to seek themselves and deny God, when they should seek God’s glory and deny themselves. When they should be asking what they should say and how they should say it to please God best and do the most good, pride makes them ask what they should say and how they should deliver it to be considered an educated, able preacher and to be applauded by all who hear them.

To write my essay I had to read books differently, without giving myself over to either fear or adoration. Because Burke had defended the British monarchy, Dad would have said he was an agent of tyranny. He wouldn’t have wanted the book in the house. There was a thrill in trusting myself to read the words. I felt a similar thrill in reading Madison, Hamilton and Jay, especially on those occasions when I discarded their conclusions in favor of Burke’s, or when it seemed to me that their ideas were not really different in substance, only in form. There were wonderful suppositions embedded in this method of reading: that books are not tricks, and that I was not feeble.

Certain things need to be done again and again in life, but those things can be learned only in context, not as an abstraction. Different contexts must be provided in order to motivate students and to provide real world skills that will be remembered, not because they were studied and tested but because they were practicied again and again.

All the governments of the world adopt elaborate methods of concealing truths which they consider undesirable, and inflict various forms of penalty upon those who spread knowledge which is thought bad for the population. This applies especially to knowledge of the kind which is considered seditious, and the kind which is considered obscene.

Education is dominated by creationist thinking. The curriculum is too prescriptive and slow to change, teachers are encouraged to teach to the exam rather than to the pupils’ or their own strengths, the textbooks are infused with instructions about what to think instead of how to think, teaching methods are more about instructing than learning,

...Montessori decided her teachers must each write their own textbook based on their own understanding of Montessori education... her own personal guidebook to refer to, revise, and add to throughout her teaching career. ...By writing her own guidebook, the Montessori teacher is forced to think through her personal approach to the materials and the children on a deeper level than if she were merely handed someone else's answers. This policy of asking each teacher to state her own understanding of Montessori philosophy is consistent with a philosophy and method of education that asks children to discover their own answers, instead of expecting to appropriate and substitute someone else's experiences for their own.

[One way] researchers sometimes evaluate people's judgments is to compare those judgments with those of more mature or experienced individuals. This method has its limitations too, because mature or experienced individuals are sometimes so set in their ways that they can't properly evaluate new or unique conditions or adopt new approaches to solving problems.

They were is fellow citizens gone wrong because of imperfect education, Chief Inspector Heat believed; but allowing for that difference, he could understand the mind of a burglar, because, as a matter of fact, the mind and instincts of a burglar are of the same kind as the mind and instincts of a police officer. Both recognize the same conventions, and have a working knowledge of each other’s methods and of the routine of their respective trades. They understand each other, which is advantageous to both, and establish a sort of amenity in their relations. Products of the same machine, one classed as useful and the other as noxious, they take the machines for granted in different ways, but with a seriousness essentially the same.

Today, the term “education” has become almost meaningless. People speak of a “high school education.” They assume any college will automatically “provide an education.” Virtually any sort of instruction is assumed to have “educational value.” But education is more than the learning of skills or the acquisition of facts. It includes acquiring a broad understanding of one’s culture, its development and the principles upon which it is founded. Education develops the ability to put immediate situations into a larger context built of history, philosophy, and an understanding of the nature of man. Inherent in education is the ability to think logically, to approach problem solving methodically, but without a predetermined set of solutions.

It’s no one’s fault really,” he continued. “A big city cannot afford to have its attention distracted from the important job of being a big city by such a tiny, unimportant item as your happiness or mine.” This came out of him easily, assuredly, and I was suddenly interested. On closer inspection there was something aesthetic and scholarly about him, something faintly professorial. He knew I was with him, listening, and his grey eyes were kind with offered friendliness. He continued: “Those tall buildings there are more than monuments to the industry, thought and effort which have made this a great city; they also occasionally serve as springboards to eternity for misfits who cannot cope with the city and their own loneliness in it.” He paused and said something about one of the ducks which was quite unintelligible to me. “A great city is a battlefield,” he continued. “You need to be a fighter to live in it, not exist, mark you, live. Anybody can exist, dragging his soul around behind him like a worn-out coat; but living is different. It can be hard, but it can also be fun; there’s so much going on all the time that’s new and exciting.” I could not, nor wished to, ignore his pleasant voice, but I was in no mood for his philosophising. “If you were a negro you’d find that even existing would provide more excitement than you’d care for.” He looked at me and suddenly laughed; a laugh abandoned and gay, a laugh rich and young and indescribably infectious. I laughed with him, although I failed to see anything funny in my remark. “I wondered how long it would be before you broke down and talked to me,” he said, when his amusement had quietened down. “Talking helps, you know; if you can talk with someone you’re not lonely any more, don’t you think?” As simple as that. Soon we were chatting away unreservedly, like old friends, and I had told him everything. “Teaching,” he said presently. “That’s the thing. Why not get a job as a teacher?” “That’s rather unlikely,” I replied. “I have had no training as a teacher.” “Oh, that’s not absolutely necessary. Your degrees would be considered in lieu of training, and I feel sure that with your experience and obvious ability you could do well.” “Look here, Sir, if these people would not let me near ordinary inanimate equipment about which I understand quite a bit, is it reasonable to expect them to entrust the education of their children to me?” “Why not? They need teachers desperately.” “It is said that they also need technicians desperately.” “Ah, but that’s different. I don’t suppose educational authorities can be bothered about the colour of people’s skins, and I do believe that in that respect the London County Council is rather outstanding. Anyway, there would be no need to mention it; let it wait until they see you at the interview.” “I’ve tried that method before. It didn’t work.” “Try it again, you’ve nothing to lose. I know for a fact that there are many vacancies for teachers in the East End of London.” “Why especially the East End of London?” “From all accounts it is rather a tough area, and most teachers prefer to seek jobs elsewhere.” “And you think it would be just right for a negro, I suppose.” The vicious bitterness was creeping back; the suspicion was not so easily forgotten. “Now, just a moment, young man.” He was wonderfully patient with me, much more so than I deserved. “Don’t ever underrate the people of the East End; from those very slums and alleyways are emerging many of the new breed of professional and scientific men and quite a few of our politicians. Be careful lest you be a worse snob than the rest of us. Was this the kind of spirit in which you sought the other jobs?

Every day the same things came up; the work was never done, and the tedium of it began to weigh on me. Part of what made English a difficult subject for Korean students was the lack of a more active principle in their learning. They were accustomed to receiving, recording, and memorizing. That's the Confucian mode. As a student, you're not supposed to question a teacher; you should avoid asking for explanations because that might reveal a lack of knowledge, which can be seen as an insult to the teacher's efforts. You don't have an open, free exchange with teachers as we often have here in the West. And further, under this design, a student doesn't do much in the way of improvisation or interpretation. This approach might work well for some pursuits, may even be preferred--indeed, I was often amazed by the way Koreans learned crafts and skills, everything from basketball to calligraphy, for example, by methodically studying and reproducing a defined set of steps (a BBC report explained how the North Korean leader Kim Jong Il had his minions rigorously study the pizza-making techniques used by Italian chefs so that he could get a good pie at home, even as thousands of his subjects starved)--but foreign-language learning, the actual speaking component most of all, has to be more spontaneous and less rigid. We all saw this played out before our eyes and quickly discerned the problem. A student cannot hope to sit in a class and have a language handed over to him on sheets of paper.

Architectural education is notably under-theorised as an underlying discipline, though is clearly intensely theorised as a set of surface actions. It has remained largely unbothered by reformist educational movements such as critical pedagogy, with the result that its central structures and methods have altered little since they were founded in the École des Beaux Arts in the early C19.

Many of the streams that feed the river of culture are polluted, and the soil this river should be watering is thus parched and fragmented. Most of these we know, but let me briefly touch on some of the fault lines in the cultural soil (starving the soul) as well as some of the sources of the poisons in the water (polluting the soul).   Starving the cultural soul   One of the most powerful sources of cultural fragmentation has grown out of the great successes of the industrial revolution. Its vision, standards, and methods soon proliferated beyond the factory and the economic realm and were embraced in sectors from education to government and even church. The result was reductionism. Modern people began to equate progress with efficiency. Despite valiant and ongoing resistance from many quarters—including industry—success for a large part of our culture is now judged by efficient production and mass consumption. We often value repetitive, machine-like performance as critical to “bottom line” success. In the seductive industrialist mentality, “people” become “workers” or “human resources,” who are first seen as interchangeable cogs, then treated as machines—and are now often replaced by machines.

Indeed ethnography and theory resemble nothing so much as the two arcs of a hyperbola, which cast their beams in opposite directions, lighting up the surfaces, respectively, of mind and world. They are back to back, and darkness reigns between them. But what if each arc were to reverse its orientation, so as to embrace the other in an encompassing, brightly illuminated ellipse? We would then have neither ethnography nor theory, nor even a compound of both. What we would have is an undivided, interstitial field of anthropology. If ethnographic theory is the hyperbola, anthropology is the ellipse. For ethnography, when it turns, is no longer ethnography but the educational correspondences of real life. And theory, when it turns, is no longer theory, but an imagination nourished by its observational engagements with the world. The rupture between reality and imagination—the one annexed to fact, the other to theory—has been the source of much havoc in the history of consciousness. It needs to be repaired. It is surely the task of anthropology, before all else, to repair it. In calling a halt to the proliferation of ethnography, I am not asking for more theory. My plea is for a return to anthropology.

Most of the methods of training the conscious side of the writer-the craftsman and the critic in him- are actually hostile to the good of the artist's side; and the converse of this proposition is likewise true. But it is possible to train both sides of the character to work in harmony, and the first step in that education is to consider that you must teach yourself not as though you were one person, but two.

First is the SQ3R method. Use it. It stands for survey, question, read, recite, review. This is not just a process for attacking a book, but rather a plan for attacking entire disciplines and fields—and whatever you are trying to learn for yourself. Most people will use some elements of the SQ3R method, such as the read and review portion, but without the other elements, deeper comprehension is rarer and more difficult.

Thieving was not a sheer absurdity. It was a form of human industry, perverse indeed, but still an industry exercised in an industrious world; it was work undertaken for the same reason as the work in potteries, in coal mines, in fields, in tool-grinding shops. It was labour, whose practical difference from the other forms of labour consisted in the nature of its risk, which did not lie in ankylosis, or lead poisoning, or fire-damp, or gritty dust, but in what may be briefly defined in its own special phraseology as "Seven years' hard". Chief Inspector Heat was, of course, not insensible to the gravity of moral differences. But neither were the thieves he had been looking after. They submitted to the severe sanction of a morality familiar to Chief Inspector Heat with a certain resignation. They were his fellow citizens gone wrong because of imperfect education, Chief Inspector Heat believed; but allowing for that difference, he could understand the mind of a burglar, because, as a matter of fact, the mind and the instincts of a burglar are of the same kind as the mind and the instincts of a police officer. Both recognize the same conventions, and have a working knowledge of each other's methods and of the routine of their respective trades. They understand each other, which is advantageous to both, and establishes a sort of amenity in their relations. Products of the same machine, one classed as useful and the other as noxious, they take the machine for granted in different ways, but with a seriousness essentially the same. The mind of Chief Inspector Heat was inaccessible to ideas of revolt. But his thieves were not rebels. His bodily vigour, his cool, inflexible manner, his courage, and his fairness, had secured for him much respect and some adulation in the sphere of his early successes. He had felt himself revered and admired. And Chief Inspector Heat, arrested within six paces of the anarchist nicknamed the Professor, gave a thought of regret to the world of thieves--sane, without morbid ideals, working by routine, respectful of constituted authorities, free from all taint of hate and despair.

Gandhi, convinced of the power of satyagraha, suggested that it be used by the Jews against the Nazis. In response, Martin Buber – who had earlier (1930) written that much could be learned from Gandhi – said that this method could not be used against the Nazis. It is one thing to use nonviolent methods against those who would deprive you of some material benefit, but if their basic aim is to deprive you of life itself, how can you resist nonviolently?

Like the monks chanting their Pali mantras, learning by rote was the accepted method of education just as in English schools of the time. ‘In geography,’ Sokheang recalled, ‘we would have to learn the size of a country, the population, the agricultural produce, etcetera. And we would get called up to recite it to the rest of the class.’ The accuracy of this recitation was the measure of a successful student. ‘Knowledge,’ said Sokheang, ‘was the storage of facts.

In his person Gascoigne showed a curious amalgam of classes, high and low. He had cultivated his mind with the same grave discipline with which he now maintained his toilette—which is to say, according to a method that was sophisticated, but somewhat out of date. He held the kind of passion for books and learning that only comes when one has pursued an education on one’s very own—but it was a passion that, because its origins were both private and virtuous, tended towards piety and scorn. His temperament was deeply nostalgic, not for his own past, but for past ages; he was cynical of the present, fearful of the future, and profoundly regretful of the world’s decay. As a whole, he put one in mind of a well-preserved old gentleman (in fact he was only thirty-four) in a period of comfortable, but perceptible, decline—a decline of which he was well aware, and which either amused him or turned him melancholy, depending on his moods.

Over two thousand people died in that vicious intramural bloodletting. While the Jews of Palestine were developing the young leaders and the social institutions that would be their greatest resource, Haj Amin Husseini methodically deprived the Arabs of theirs. Throttling progress and any drift to rational thought with his angry fanaticism, cowing with the guns of his ignorant villagers the educated elite, he reduced a generation of Arab leadership to fear and silence.

Today, partly because many “conservative” schools have borrowed discriminatingly from progressive innovations, we may easily forget how dismal and self-satisfied the older conservative pedagogy often was, how it accepted, or even exploited, the child’s classroom passivity, how much scope it afforded to excessively domineering teachers, how heavily it depended on rote learning. The main strength of progressivism came from its freshness in method. It tried to mobilize the interests of the child, to make good use of his need for activity, to concern the minds of teachers and educators with a more adequate sense of his nature, to set up pedagogical rules that would put the burden on the teacher not to be arbitrarily authoritative, and to develop the child’s capacity for expression as well as his ability to learn. It had the great merit of being experimental in a field in which too many people thought that all the truths had been established.

We find aspects of the market model for education to actually impede the academic effectiveness of schools. Specifically, while reformers laud the operational autonomy granted to independent schools,41 the evidence analyzed in the following chapters actually shows that such autonomy is associated with less effective teaching, with schools using their freedom to hang onto outdated methods and to avoid staying current on the professional practices embraced by public schools.

WHAT EES ALL DEES STUFF? IN AFRICA WE DOAN HAVE ALL DEES STUFF!! WE HAVE DEE BABEE!!!" His message was simple. It goes to the heart of what we in HypnoBirthing frequently puzzle over: Why has all the "stuff" that denies the normalcy of birth and portrays it as an inevitably risky and dangerous medical event become a routine part of most childbirth education classes? Why are couples in a low- or no-risk category being prepared for circumstances that only rarely occur? Even more puzzling, why do parents accept the negative premise that birth is a dangerous, painful ordeal at best or a medical calamity at worst? Why do they blindly accept the "one-size-fits-all" approach?" If what couples are hearing in childbirth classes is far removed from what they want their birthing experiences to be, why do they spend so much time entertaining negative outcomes that can color and shape their birth expectations and ultimately affect their birth experience? In other words, if it's not what they're wanting, why would they "go there"? In HypnoBirthing, we doan have all dees stuff, and deliberately so." HypnoBirthing helps you to frame a positive expectation and to prepare for birth by developing a trust and belief in your birthing body and in nature's undeniable orchestration of birthing. By teaching you the basic physiology of birth and explaining the adverse effect that fear has upon the chemical and physiological responses of your body we help you to learn simple, self-conditioning techniques that will easily bring you into the optimal state of relaxation you will use during birthing. This will allow your birthing muscles to fully relax. In other words, we will help you prepare for the birth your plan and want for yourselves and your baby, rather than the birth that someone else directs. We will help you look forward to your pregnancy and birthing with joy and love, rather than fear and anxiety.

A person who has common knowlege can depict the casual events and the educational concepts that they learn everyday life. However, a person who has a high quotient intelligence can comprehend some critical concepts, which is unlikely for a human being with average intelligence. The method for this person to increase his/her level of intelligence is that they should be encouraged to examine or study the critical issues and difficult concepts that revolve in our current environment.

The way towards this aim is clear. A science that insists on possessing the only correct method and the only acceptable results is ideology and must be separated from the state, and especially from the process of education. One may teach it, but only to those who have decided to make this particular superstition their own. On the other hand, a science that has dropped such totalitarian pretensions is no longer independent and self-contained, and it can be taught in many different combinations (myth and modern cosmology might be one such combination). Of course, every business has the right to demand that its practitioners be prepared in a special way, and it may even demand acceptance of a certain ideology (I for one am against the thinning out of subjects so that they become more and more similar to each other; whoever does not like present-day Catholicism should leave it and become a Protestant, or an Atheist, instead of ruining it by such inane changes as mass in the vernacular). That is true of physics, just as it is true of religion, or of prostitution.

told his students in “The World Since 1914” class that there was little point in discussing the Third World when they knew so little about how their own society works: “So I told them about the USA — really very hair-raising when it is all laid out in sequence: . . . . 1. cosmic hierarchy; 2. energy; 3. agriculture; 4. food; 5. health and medical services; 6. education; 7. income flows and the worship of GROWTH; 8. inflation. . . showing how we are violating every aspect of life by turning everything into a ripoff because we. . . have adopted the view that insatiable individualistic greed must run the world.” 7 He feared “that the students will come to feel that all is hopeless, so I must. . . show them how solutions can be found by holistic methods seeking diversity, de-centralization, communities. . .etc.” 8 Pleased with the class response, he later recalled: “The students were very excited and my last lecture in which I put the whole picture together was about the best lecture I ever gave. That was 10 Dec. [1975], my last full day of teaching after 41 years.

The average Negro has largely lost faith in middle-class whites. In his hour of need he seeks not "talk" but dynamic action. He looks upon the middle-class idea of long-term educational and cultural changes with fear and mistrust. He is interested only in what can be achieved immediately by political pressure to get jobs, decent housing, and education for his children. He describes with disgust the efforts in his behalf by most middle-class Negro and white intellectuals as "pink tea methods--some times well-meanin' but gettin' us nowhere.

A final challenge that we face as a result of our great dilemma is to be ever mindful of enlarging the whole society, and giving it a new sense of values as we seek to solve our particular problem. As we work to get rid of the economic strangulation that we face as a result of poverty, we must not overlook the fact that millions of Puerto Ricans, Mexican Americans, Indians and Appalachian whites are also poverty-stricken. Any serious war against poverty must of necessity include them. As we work to end the educational stagnation that we face as a result of inadequate segregated schools, we must not be unmindful of the fact, as Dr. James Conant has said, the whole public school system is using nineteenth-century educational methods in conditions of twentieth-century urbanization, and that quality education must be enlarged for all children. By and large, the civil rights movement has followed this course, and in so doing has contributed infinitely more to the nation than the eradication of racial injustice. In winning rights for ourselves we have produced substantial benefits for the whole nation.

To understand our faith -- to theologize in the Catholic tradition -- we need philosophy. We must use the philosophical language of God, person, creation, relationship, identity, natural law, virtues, conscience, moral norms if we are to think about religion and defend it. Theology has some terms and methods of its own, but its fundamental tools are borrowed from philosophy. The growth of religious fundamentalism and the collapse of religious education mean theology is more urgently needed in universities -- especially Catholic ones -- than ever before.

Certain opponents of Marxism dismiss it as an outworn economic dogma based upon 19th century prejudices. Marxism never was a dogma. There is no reason why its formulation in the 19th century should make it obsolete and wrong, any more than the discoveries of Gauss, Faraday and Darwin, which have passed into the body of science... The defense generally given is that the Gita and the Upanishads are Indian; that foreign ideas like Marxism are objectionable. This is generally argued in English the foreign language common to educated Indians; and by persons who live under a mode of production (the bourgeois system forcibly introduced by the foreigner into India.) The objection, therefore seems less to the foreign origin than to the ideas themselves which might endanger class privilege. Marxism is said to be based upon violence, upon the class-war in which the very best people do not believe nowadays. They might as well proclaim that meteorology encourages storms by predicting them. No Marxist work contains incitement to war and specious arguments for senseless killing remotely comparable to those in the divine Gita.

There is a change underway, however. Our society used to be a ladder on which people generally climbed upward. More and more now we are going to a planetary structure, in which the great dominant lower middle class, the class that determines our prevailing values and organizational structures in education, government, and most of society, are providing recruits for the other groups — sideways, up, and even down, although the movement downward is relatively small. As the workers become increasingly petty bourgeois and as middle-class bureaucratic and organizational structures increasingly govern all aspects of our society, our society is increasingly taking on the characteristics of the lower middle class, although the poverty culture is also growing. The working class is not growing. Increasingly we are doing things with engineers sitting at consoles, rather than with workers screwing nuts on wheels. The workers are a diminishing, segment of society, contrary to Marx’s prediction that the proletariat would grow and grow. I have argued elsewhere that many people today are frustrated because we are surrounded by organizational structures and artifacts. Only the petty bourgeoisie can find security and emotional satisfaction in an organizational structure, and only a middle-class person can find them in artifacts, things that men have made, such as houses, yachts, and swimming pools. But human beings who are growing up crave sensation and experience. They want contact with other people, moment-to-moment, intimate contact. I’ve discovered, however, that the intimacy really isn’t there. Young people touch each other, often in an almost ritual way; they sleep together, eat together, have sex together. But I don’t see the intimacy. There is a lot of action, of course, but not so much more than in the old days, I believe, because now there is a great deal more talk than action. This group, the lower middle class, it seems to me, holds the key to the future. I think probably they will win out. If they do, they will resolutely defend our organizational structures and artifacts. They will cling to the automobile, for instance; they will not permit us to adopt more efficient methods of moving people around. They will defend the system very much as it is and, if necessary, they will use all the force they can command. Eventually they will stop dissent altogether, whether from the intellectuals, the religious, the poor, the people who run the foundations, the Ivy League colleges, all the rest. The colleges are already becoming bureaucratized, anyway. I can’t see the big universities or the foundations as a strong progressive force. The people who run Harvard and the Ford Foundation look more and more like lower-middle-class bureaucrats who pose no threat to the established order because they are prepared to do anything to defend the system.

The principal of Bennett-Kew Elementary School in Inglewood, California, whose student body is 52 percent Hispanic and 45 percent black, raised these children’s reading levels from the third percentile to the fiftieth percentile in just four years. But she was threatened with loss of money because she used phonics instead of the mandated “whole-language” teaching methods and taught exclusively in English, instead of using the “bilingual” approach required by education authorities. The fact that she was succeeding where others were failing carried no weight with state education officials.

To select these objects, to take care to present him constantly with those he may know, to conceal from him those he ought not to know, this is the real way of training his early memory; and in this way you must try to provide him with a storehouse of knowledge which will serve for his education in youth and his conduct throughout life. True, this method does not produce infant prodigies, nor will it reflect glory upon their tutors and governesses, but it produces men, strong, right-thinking men, vigorous both in mind and body, men who do not win admiration as children, but honour as men.

The world shown us in books, whether the books be confessed epics or professed gospels, or in codes, or in political orations, or in philosophic systems, is not the main world at all: it is only the self-consciousness of certain abnormal people who have the specific artistic talent and temperament. A serious matter this for you and me, because the man whose consciousness does not correspond to that of the majority is a madman; and the old habit of worshipping madmen is giving way to the new habit of locking them up. And since what we call education and culture is for the most part nothing but the substitution of reading for experience, of literature for life, of the obsolete fictitious for the contemporary real, education, as you no doubt observed at Oxford, destroys, by supplantation, every mind that is not strong enough to see through the imposture and to use the great Masters of Arts as what they really are and no more: that is, patentees of highly questionable methods of thinking, and manufacturers of highly questionable, and for the majority but half valid representations of life. The schoolboy who uses his Homer to throw at his fellow's head makes perhaps the safest and most rational use of him; and I observe with reassurance that you occasionally do the same, in your prime, with your Aristotle. Fortunately for us, whose minds have been so overwhelmingly sophisticated by literature, what produces all these treatises and poems and scriptures of one sort or another is the struggle of Life to become divinely conscious of itself instead of blindly stumbling hither and thither in the line of least resistance. Hence there is a driving towards truth in all books on matters where the writer, though exceptionally gifted is normally constituted, and has no private axe to grind.

But when the law, by means of its necessary agent, force, imposes upon men a regulation of labor, a method or a subject of education, a religious faith or creed -- then the law is no longer negative; it acts positively upon people. It substitutes the will of the legislator for their own wills; the initiative of the legislator for their own initiatives. When this happens, the people no longer need to discuss, to compare, to plan ahead; the law does all this for them. Intelligence becomes a useless prop for the people; they cease to be men; they lose their personality, their liberty, their property.

From my father I had learned that books were to be either adored or exiled. Books that were of God—books written by the Mormon prophets or the Founding Fathers—were not to be studied so much as cherished, like a thing perfect in itself. I had been taught to read the words of men like Madison as a cast into which I ought to pour the plaster of my own mind, to be reshaped according to the contours of their faultless model. I read them to learn what to think, not how to think for myself. Books that were not of God were banished; they were a danger, powerful and irresistible in their cunning. To write my essay I had to read books differently, without giving myself over to either fear or adoration. Because Burke had defended the British monarchy, Dad would have said he was an agent of tyranny. He wouldn’t have wanted the book in the house. There was a thrill in trusting myself to read the words. I felt a similar thrill in reading Madison, Hamilton and Jay, especially on those occasions when I discarded their conclusions in favor of Burke’s, or when it seemed to me that their ideas were not really different in substance, only in form. There were wonderful suppositions embedded in this method of reading: that books are not tricks, and that I was not feeble.

The child raised for his station, never leaving it, could not be exposed to the disadvantages of another. But given the mobility of human things, given the unsettled and restless spirit of this age which upsets everything in each generation, can one conceive of a method more senseless than raising a child as though he never had to leave his room, as though he were going to be constantly surrounded by his servants? If the unfortunate makes a single step on the earth, if he goes down a single degree, he is lost. This is not teaching him to bear suffering; it is training him to feel it. One thinks only of preserving one’s child. That is not enough. One ought to teach him to preserve himself as a man. to bear the blows of fate, to brave opulence and poverty, to live, if he has to. in freezing Iceland or on Malta’s burning rocks. You may very well take precautions against his dying. He will nevertheless have to die. And though his death were not the product of your efforts, still these efforts would be ill conceived. It is less a question of keeping him from dying than of making him live. To live is not to breathe; it is to act; it is to make use of our organs, our senses, our faculties, of all the parts of ourselves which give us the sentiment of our existence.

The leftist is always a statist. He has all sorts of grievances and animosities against personal initiative and private enterprise. The notion of the state doing everything (until, finally, it replaces all private existence) is the Great Leftist Dream. Thus it is a leftist tendency to have city or state schools—or to have a ministry of education controlling all aspects of education. For example, there is the famous story of the French Minister of Education who pulls out his watch and, glancing at its face, says to his visitor, “At this moment in 5,431 public elementary schools they are writing an essay on the joys of winter.” Church schools, parochial schools, private schools, or personal tutors are not at all in keeping with leftist sentiments. The reasons for this attitude are manifold. Here not only is the delight in statism involved, but the idea of uniformity and equality is also decisive; i.e., the notion that social differences in education should be eliminated and all pupils should be given a chance to acquire the same knowledge, the same type of information in the same fashion and to the same degree. This should help them to think in identical or at least in similar ways. It is only natural that this should be especially true of countries where “democratism” as an ism is being pushed. There efforts will be made to ignore the differences in IQs and in personal efforts. Sometimes marks and report cards will be eliminated and promotion from one grade to the next be made automatic. It is obvious that from a scholastic viewpoint this has disastrous results, but to a true ideologist this hardly matters. When informed that the facts did not tally with his ideas, Hegel once severely replied, “Um so schlimmer für die Tatsachen”—all the worse for the facts. Leftism does not like religion for a variety of causes. Its ideologies, its omnipotent, all-permeating state wants undivided allegiance. With religion at least one other allegiance (to God), if not also allegiance to a Church, is interposed. In dealing with organized religion, leftism knows of two widely divergent procedures. One is a form of separation of Church and State which eliminates religion from the marketplace and tries to atrophy it by not permitting it to exist anywhere outside the sacred precincts. The other is the transformation of the Church into a fully state-controlled establishment. Under these circumstances the Church is asphyxiated, not starved to death. The Nazis and the Soviets used the former method; Czechoslovakia still employs the latter.

In education, postmodernism rejects the notion that the purpose of education is primarily to train a child’s cognitive capacity for reason in order to produce an adult capable of functioning independently in the world. That view of education is replaced with the view that education is to take an essentially indeterminate being and give it a social identity.[24] Education’s method of molding is linguistic, and so the language to be used is that which will create a human being sensitive to its racial, sexual, and class identity. Our current social context, however, is characterized by oppression that benefits whites, males, and the rich at the expense of everyone else. That oppression in turn leads to an educational system that reflects only or primarily the interests of those in positions of power. To counteract that bias, educational practice must be recast totally. Postmodern education should emphasize works not in the canon; it should focus on the achievements of non-whites, females, and the poor; it should highlight the historical crimes of whites, males, and the rich; and it should teach students that science’s method has no better claim to yielding truth than any other method and, accordingly, that students should be equally receptive to alternative ways of knowing.[25]

From Bourcet he learnt the principle of calculated dispersion to induce the enemy to disperse their own concentration preparatory to the swift reuniting of his own forces. Also, the value of a 'plan with several branches', and of operating in a line which threatened alternative objectives. Moreover, the very plan which Napoleon executed in his first campaign was based on one that Bourcet had designed half a century earlier. Form Guibert he acquired an idea of the supreme value of mobility and fluidity of force, and of the potentialities inherent in the new distribution of an army in self-contained divisions. Guibert had defined the Napoleonic method when he wrote, a generation earlier: 'The art is to extend forces without exposing them, to embrace the enemy without being disunited, to link up the moves or the attacks to take the enemy in flank without exposing one's own flank.' And Guibert's prescription for the rear attack, as the means of upsetting the enemy's balance, became Napoleon's practice. To the same source can be traced Napoleon's method of concentrating his mobile artillery to shatter, and make a breach at, a key point in the enemy's front. Moreover, it was the practical reforms achieved by Guibert in the French army shortly before the Revolution which fashioned the instrument that Napoleon applied. Above all, it was Guibert's vision of a coming revolution in warfare, carried out by a man who would arise from a revolutionary state, that kindled the youthful Napoleon's imagination and ambition. While Napoleon added little to the ideas he had imbibed, he gave them fulfilment. Without his dynamic application the new mobility might have remained merely a theory. Because his education coincided with his instincts, and because these in turn were given scope by his circumstances, he was able to exploit the full possibilities of the new 'divisional' system. In developing the wider range of strategic combinations thus possible Napoleon made his chief contribution to strategy.

The fundamental problem with learning mathematics is that while the number sense may be genetic, exact calculation requires cultural tools—symbols and algorithms—that have been around for only a few thousand years and must therefore be absorbed by areas of the brain that evolved for other purposes. The process is made easier when what we are learning harmonizes with built-in circuitry. If we can’t change the architecture of our brains, we can at least adapt our teaching methods to the constraints it imposes. For nearly three decades, American educators have pushed “reform math,” in which children are encouraged to explore their own ways of solving problems. Before reform math, there was the “new math,” now widely thought to have been an educational disaster. (In France, it was called les maths modernes and is similarly despised.) The new math was grounded in the theories of the influential Swiss psychologist Jean Piaget, who believed that children are born without any sense of number and only gradually build up the concept in a series of developmental stages. Piaget thought that children, until the age of four or five, cannot grasp the simple principle that moving objects around does not affect how many of them there are, and that there was therefore no point in trying to teach them arithmetic before the age of six or seven.

This return to militant, literal, old-fashioned religion had three aspects. For the masses it was, in the main, a method of coping with the increasingly bleak and inhuman oppressive society of middle-class liberalism: in Marx's phrase (but he was not the only one to use such words) it was the "heart of a heartless world, as it is the spirit of spiritless conditions...the opium of the people". More than this: it attempted to create social and sometimes educational and political institutions in an environment which provided none, and among politically undeveloped people it gave primitive expression to their discontents and aspirations. It's literalism, emotionalism, and superstition protested both against the entire society in which rational calculation dominated and against the upper classes who deformed religion in their own image. For the middle classes rising out of such masses, religion could be a powerful moral prop, a justification of their social existence against the united contempt and hatred of traditional society, and an engine of their expansion. It liberated them from the fetters of that society, if they were sectarians. It gave their profits a moral title great than that of mere rational self-interest; it legitimized their harshness toward the oppressed; it united with trade to bring civilization to the heathen and sales to the business.

For, leaving out only some very small classes, what are all men employed in? They are employed in the production, preparation, and distribution of commodities. And on what does efficiency in the production, preparation, and distribution of commodities depend? It depends on the use of methods fitted to the respective natures of these commodities; it depends on an adequate acquaintance with their physical, chemical, or vital properties, as the case may be; that is, it depends on Science. This order of knowledge which is in great part ignored in our school-courses, is the order of knowledge underlying the right performance of those processes by which civilised life is made possible.

Man must develop his tendency towards the good. Providence has not placed goodness ready formed in him, but merely as a tendency and without the distinction of moral law. Man’s duty is to improve himself; to cultivate his mind; and, when he finds himself going astray, to bring the moral law to bear upon himself. Upon reflection we shall find this very difficult. Hence the greatest and most difficult problem to which man can devote himself is the problem of education. For insight depends on education, and education in its turn depends on insight. It follows therefore that education can only advance by slow degrees, and a true conception of the method of education can only arise when one generation transmits to the next its stores of experience and knowledge, each generation adding something of its own before transmitting them to the following. What vast culture and experience does not this conception presuppose? It could only be arrived at at a late stage, and we ourselves have not fully realised this conception. The question arises, Should we in the education of the individual imitate the course followed by the education of the human race through its successive generations? There are two human inventions which may be considered more difficult than any others—the art of government, and the art of education; and people still contend as to their very meaning.

When everything – not just everything – when the whole existence is included in you, only then you are liberated. In exclusion, you become separate. There are methods of exclusion that lead to ultimate inclusion; that is different. That is the neti, neti, neti process that we are doing – I am not this, I am not this – excluding yourself from everything. Probably the word “exclusion,” in that sense, would be mistaken and misunderstood. It is more about dis-identifying yourself, starting with your clothes, body, house, family, every cell of your body, your ideas, thoughts, education, culture, everything, and saying, “I am not this, I am not this, I am not this.” Once you are dis-identified with everything that is not you, you become all inclusive once again.

Through the years this method instils a great change in the practitioners, especially in the young ones, and it leads to them being better men in their lives and towards their neighbours. The educational strength of Judo practice, as it was suggested by prof. Jigoro Kano, is that judo is an educational practice aimed at improving both the individual and society, with no agonistic purpose nor actions which would increase the ancestral instinct of prevarication which is innate in men, all this to understand that only harmony and mutual concessions can make this world a better place. Good and evil live inside us, they are inside our flesh and they run in our veins in different percentages in everyone and they are there, ready to be used by whom may want to look for them and incite them.

Indeed, on close inspection one sees that by far the greater number of educated people still desire convictions from a thinker and nothing but convictions, and that only a small minority want certainty. The former want to be forcibly carried away in order thereby to obtain an increase of strength; the latter few have the real interest which disregards personal advantages and the increase of strength also. The former class, who greatly predominate, are always reckoned upon when the thinker comports himself and labels himself as a genius, and thus views himself as a higher being to whom authority belongs. In so far as genius of this kind upholds the ardour of convictions, and arouses distrust of the cautious and modest spirit of science, it is an enemy of truth, however much it may think itself the wooer thereof.

One of Tavistock’s chief wreckers of our way of life was Dr. Alexander King, a founder member of NATO, a favorite of the Committee and a leading member of the Club of Rome (COR). King was assigned by the COR to lower the standard of American education by taking control of the National Teachers Association and working in close conjunction with certain members of the U.S. Congress. By 1993, the National Teachers Association (NTA) had become a formidable Socialist tool in the struggle for possession of the minds of our children. Outcome Based Education (OBE) was the method whereby the wholesale socializing of American school children was being carried out. Another aspect of OBE is its heavy attention to “sex education” and pumping lesbianism and homosexuality into the minds of grade school and secondary school children

The educator must be as one inspired by a deep worship of life, and must, through this reverence, respect, while he observes with human interest, the development of the child life. Now, child life is not an abstraction; it is the life of individual children. There exists only one real biological manifestation: the living individual; and toward single individuals, one by one observed, education must direct itself. By education must be understood the active help given to the normal expansion of the life of the child. The child is a body which grows, and a soul which de- develops,–these two forms, physiological and psychic, have one eternal font, life itself. We must neither mar nor stifle the mysterious powers which lie within these two forms of growth, but we must await from them the manifestations which we know will succeed one another.

Sadly, our educational system, as well as many of the methods that profess to treat trauma, tend to bypass this emotional-engagement system and focus instead on recruiting the cognitive capacities of the mind. Despite the well-documented effects of anger, fear, and anxiety on the ability to reason, many programs continue to ignore the need to engage the safety system of the brain before trying to promote new ways of thinking. The last things that should be cut from school schedules are chorus, physical education, recess, and anything else involving movement, play, and joyful engagement. When children are oppositional, defensive, numbed out, or enraged, it’s also important to recognize that such “bad behavior” may repeat action patterns that were established to survive serious threats, even if they are intensely upsetting or off-putting.

They were people [Ewells], but they lived like animals. 'They can go to school any time they want to, when they show the faintest of wanting an education,' said Atticus. 'There are ways of keeping them in school buy force, but it's silly to force people like the Ewells into a new environment -' 'If I did not go to school tomorrow, you'd force me to.' 'Let us leave it at this,' said Atticus dryly. 'You, Miss Scout Finch, are of the common folk. You must obey the law'. He said that the Ewells were members of an exclusive society made up of Ewells. In certain circumstances the common folk judiciously allowed them certain privileges by the simple method of becoming blind to some of the Ewells' activities. They didn't have to go to school, for one thing. Another thing, Mr Bob Ewell, Burris's father, was permitted to hunt, and trap out of season.

The first obstacle [to liberal education] is the learning situation itself. What is the ideal learning situation? It is the more or less continuous contact between a student and his teacher, who is another student, more advanced in many ways, but still learning himself. This situation usually does not prevail; in fact, it is extremely rare. Since the immemorial, institutions of learning, especially higher learning, have been established, called „schools“ — and the ambiguity of the term becomes immediately apparent. Institutionalization means ordering activities into certain patters; in the case of learning activities, into classes, schedules, courses, curriculums, examinations, degress, and all the venerable and sometimes ridiculous paraphernalia of academic life. The point is that such institutionalization cannot be avoided: both the gregarious and the rational character of man compel him to impose upon himself laws and regulations. Moreover, the discipline of learning itself seems to require an orderly and planned procedure. And yet we all know how this schedule routine can interfere with the spontaneity of questioning and of leaning and the occurrence of genuine wonderment. A student may even never become aware that there is the possibility of spontaneous learning which depends merely on himself and on nobody and nothing else. Once the institutional character of learning tends to prevail, the goal of liberal education may be completely lost sight of, whatever other goals may be successfully reached. And I repeat, this obstacle is not extraneous to learning. It is prefigured in the methodical and systematic character of exploratory questioning. It has to be faced over and over again.

Zarqawi insisted that his group was behaving in a strictly Islamic manner: “the Mujahideen carry out their operations under strict adherence to the rules of engagement as set forth by Allah, His messenger, our prophet Muhammad, and his companions.” His followers’ Islam-approved methods followed from their overall goal as jihad warriors: “And why not? After all, the Mujahideen took to the battle fields only to establish the Deen [religion] of Allah (Islam), to make the word of Allah high above any others, and to gain the pleasure of Allah.” This statement is noteworthy in light of the fact that Western analysts universally ascribe the roots of jihad terror to poverty, lack of educational or economic opportunity—anything other than an endeavor to “establish the Deen of Allah” and “to make the word of Allah high above any others, and to gain the pleasure of Allah.

Who among us can predict the future? Who would dare to? The answer to the first question is no one, really, and the answer to the second is everyone, especially every government and business on the planet. This is what that data of ours is used for. Algorithms analyze it for patterns of established behavior in order to extrapolate behaviors to come, a type of digital prophecy that’s only slightly more accurate than analog methods like palm reading. Once you go digging into the actual technical mechanisms by which predictability is calculated, you come to understand that its science is, in fact, anti-scientific, and fatally misnamed: predictability is actually manipulation. A website that tells you that because you liked this book you might also like books by James Clapper or Michael Hayden isn’t offering an educated guess as much as a mechanism of subtle coercion.

Montessori believed that if children were exposed to a safe, experiential learning environment (as opposed to a structured classroom), with access to specific learning materials and supplies, and if they were supervised by a gentle and attentive teacher, they would become self-motivated to learn. She discovered that, in this environment, older children readily worked with younger children, helping them to learn from, and cooperate with, each other. Montessori advocated teaching practical skills, like cooking, carpentry, and domestic arts, as an integrated part of a classical education in literature, science, and math. To her surprise, teenagers seemed to benefit from this approach the most; it built confidence, and the students became less resistant to traditional educational goals. Through this method, each child could reach his or her potential, regardless of age and intellectual ability.

A definition may be very exact, and yet go but a very little way towards informing us of the nature of the thing defined; but let the virtue of a definition be what it will, in the order of things, it seems rather to follow than to precede our enquiry, of which it ought to be considered as the result. It must be acknowledged that the methods of disquisition and teaching may be sometimes different and on very good reason undoubtedly; but for my part, I am convinced that the method of teaching which approaches most nearly to the method of investigation, is incomparably the best; since not content with serving up a few barren and lifeless truths, it leads to the stock on which they grew; it tends to set the reader himself in the track of invention, and to direct him into those paths in which the author has made his own discoveries, if he should be so happy as to have made any that are valuable.

A respectable old man gives the following sensible account of the method he pursued when educating his daughter. "I endeavoured to give both to her mind and body a degree of vigour, which is seldom found in the female sex. As soon as she was sufficiently advanced in strength to be capable of the lighter labours of husbandry and gardening, I employed her as my constant companion. Selene, for that was her name, soon acquired a dexterity in all these rustic employments which I considered with equal pleasure and admiration. If women are in general feeble both in body and mind, it arises less from nature than from education. We encourage a vicious indolence and inactivity, which we falsely call delicacy; instead of hardening their minds by the severer principles of reason and philosophy, we breed them to useless arts, which terminate in vanity and sensuality. In most of the countries which I had visited, they are taught nothing of an higher nature than a few modulations of the voice, or useless postures of the body; their time is consumed in sloth or trifles, and trifles become the only pursuits capable of interesting them. We seem to forget, that it is upon the qualities of the female sex, that our own domestic comforts and the education of our children must depend. And what are the comforts or the education which a race of beings corrupted from their infancy, and unacquainted with all the duties of life, are fitted to bestow? To touch a musical instrument with useless skill, to exhibit their natural or affected graces, to the eyes of indolent and debauched young men, who dissipate their husbands' patrimony in riotous and unnecessary expenses: these are the only arts cultivated by women in most of the polished nations I had seen. And the consequences are uniformly such as may be expected to proceed from such polluted sources, private misery, and public servitude.

The events of the last forty years have inflicted such a blow to the self confidence of Western civilization and to the belief in progress which was so strong during the nineteenth century, that men tend to go too far in the opposite direction: in fact the modern world is experiencing the same kind of danger which was so fatal to the ancient world--the crisis of which Gilbert Murray writes in his Four Stages of Greek Religion as "The Loss of Nerve.” There have been signs of this in Western literature for a long time past, and it has already had a serious effect on Western culture an education. This is the typical tragedy of the intelligentsia as shown in nineteenth century Russia and often in twentieth century Germany: the case of a society or class devoting enormous efforts to higher education and to the formation of an intellectual elite and then finding that the final result of the system is to breed a spirit of pessimism and nihilism and revolt. There was something seriously wrong about an educational system which cancelled itself out in this way, which picked out the ablest minds in a society and subjected them to an intensive process of competitive development which ended in a revolutionary or cynical reaction against the society that produced it. But behind these defects of an over-cerebralized and over-competitive method of education, there is the deeper cause in the loss of the common spiritual background which unifies education with social life. For the liberal faith in progress which inspired the nineteenth century was itself a substitute for the simpler and more positive religious faith which was the vital bond of the Western community. If we wish to understand our past and the inheritance of Western culture, we have to go behind the nineteenth century development and study the old spiritual community of Western Christendom as an objective historical reality.

I found it again at last! Page 156 - 157 of *My Soul to Keep* by Melanie Wells. Dr. Dylan Foster is thinking to herself while searching through literature on snake lore, "Then there was all the mystical stuff. Once again, the dearth of comparative religion in my theology training nearly skunked me. Four years of sod-busing in seminary had taught me exactly nothing more than what I already knew--in grander proportions, of course, and to near-microscopic levels of minutia. In the end, I got out of there with a solid hermeneutical method, an encyclopedic understanding of dispensational theology, and the ability to conjugate verbs and deconstruct participles in Greek and Hebrew--all notable skills--but without even passable knowledge of anything outside one extremely narrow strip of theological territory." "When it was all said and done, I'd spent four years and trainload of money to get indoctrinated, not educated. Lousy planning, if you ask me.

   Æsthetic and moral education are closely related to this sensory education. Multiply the sensations, and develop the capacity of appreciating fine differences in stimuli and we refine the sensibility and multiply man’s pleasures.    Beauty lies in harmony, not in contrast; and harmony is refinement; therefore, there must be a fineness of the senses if we are to appreciate harmony. The æsthetic harmony of nature is lost upon him who has coarse senses. The world to him is narrow and barren. In life about us, there exist inexhaustible fonts of æsthetic enjoyment, before which men pass as insensible as the brutes seeking their enjoyment in those sensations which are crude and showy, since they are the only ones accessible to them.    Now, from the enjoyment of gross pleasures, vicious habits very often spring. Strong stimuli, indeed, do not render acute, but blunt the senses, so that they require stimuli more and more accentuated and more and more gross.

I was surprised to learn that many people found my dual interest in the NAACP and the Council inconsistent. Many Negroes felt that integration could come only through legislation and court action—the chief emphases of the NAACP. Many white people felt that integration could come only through education—the chief emphasis of the Council on Human Relations. How could one give his allegiance to two organizations whose approaches and methods seemed so diametrically opposed? This question betrayed an assumption that there was only one approach to the solution of the race problem. On the contrary, I felt that both approaches were necessary. Through education we seek to change attitudes and internal feelings (prejudice, hate, etc.); through legislation and court orders we seek to regulate behavior. Anyone who starts out with the conviction that the road to racial justice is only one lane wide will inevitably create a traffic jam and make the journey infinitely longer.

What matters is not how much we remember, but how we remember. As I see it, intelligence is closely related to creativity, to noticing something new, to making unexpected connections between disparate facts. Isaac Newton’s genius consisted of realizing that what makes an apple fall from a tree is the same force that keeps the moon in its orbit around the earth: gravity. Centuries later, in his general theory of relativity, Albert Einstein uncovered another astounding relationship when he noted that the effect of the force of gravity is indistinguishable from the acceleration of a spaceship in outer space or the tug we feel in an elevator when it starts to move. Attempting to memorize facts by rote does nothing more than distract our attention from what really matters, the deeper understanding required to establish meaning and notice connections—that which constitutes the basis of intelligence. The method of loci does nothing to help us understand the things we memorize; it is just a formula for memorization that, in fact, competes against comprehension. As we saw in the previous chapter, Shereshevskii was able to memorize a list effortlessly using the method of loci, but was incapable of grasping its content enough to pick out the liquids from the list or, on another occasion, to realize that he had memorized a sequence of consecutive numbers. Using the method of loci to store these lists left Shereshevskii no room to make any of the categorizations that we perform unconsciously (person, animal, liquid, etc.) or to find basic patterns in a list of numbers. To be creative and intelligent, we must go beyond merely remembering and undertake completely different processes: we must assimilate concepts and derive meaning. Focusing on memorization techniques limits our ability to understand, classify, contextualize, and associate. Like memorization, these processes also help to secure memories, but in a more useful and elaborate way; these are precisely the processes that should be developed and encouraged by the educational system.

At this rate, I shall not pity the writers of history any longer. If people like to read their books, it is all very well; but to be at so much trouble in filling great volumes, which, as I used to think, nobody would willingly ever look into, to be laboring only for the torment of little boys and girls, always struck me as a hard fate; and though I know it is all very right and necessary, I have often wondered at the person's courage that could sit down on purpose to do it." "That little boys and girls should be tormented," said Henry, "is what no one at all acquainted with human nature in a civilized state can deny; but in behalf of our most distinguished historians, I must observe that they might well be offended at being supposed to have no higher aim; and that by their method and style they are perfectly well qualified to torment readers of the most advanced reason and mature time of life. I use the verb 'to torment,' as I observed to be your own method, instead of 'to instruct,' supposing them to be now admitted as synonymous.

The objection that science is self-correcting and thus needs no outside interference overlooks, first, that every enterprise is self-correcting (look at what happened to the Catholic Church after Vatican II) and, secondly, that in a democracy the self-correction of the whole which tries to achieve more humane ways of living overrules the self-correction of the parts which has a more narrow aim -- unless the parts are given temporary independence. Hence in a democracy local populations not only will, but also should, use the sciences in ways most suitable to them. The objection that citizens do not have the expertise to judge scientific matters overlooks that important problems often lie across the boundaries of various sciences so that scientists within these sciences don't have the needed expertise either. Moreover, doubtful cases always produce experts for the one side, experts for the other side, and experts in between. But the competence of the general public could be vastly improved by an education that exposes expert fallibility instead of acting as if it did not exist. (Chapter 19)

The proper METHOD for studying poetry and good letters is the method of contemporary biologists, that is careful first-hand examination of the matter, and continual COMPARISON of one ‘slide’ or specimen with another. No man is equipped for modern thinking until he has understood the anecdote of Agassiz and the fish: A post-graduate student equipped with honours and diplomas went to Agassiz to receive the final and finishing touches. The great man offered him a small fish and told him to describe it. Post-Graduate Student: “That’s only a sun-fish” Agassiz: “I know that. Write a description of it.” After a few minutes the student returned with the description of the Ichthus Heliodiplodokus, or whatever term is used to conceal the common sunfish from vulgar knowledge, family of Heliichterinkus, etc., as found in textbooks of the subject. Agassiz again told the student to describe the fish. The student produced a four-page essay. Agassiz then told him to look at the fish. At the end of the three weeks the fish was in an advanced state of decomposition, but the student knew something about it. — ABC of Reading (1934; New Directions)

Our fundamental impulses are neither good nor bad: they are ethically neutral. Education should aim at making them take forms that are good. The old method, still beloved by Christians, was to thwart instinct; the new method is to train it. Take love of power: it is useless to preach Christian humility, which merely makes the impulse take hypocritical forms. What you have to do is to provide beneficent outlets for it. The original native impulse can be satisfied in a thousand ways—oppression, politics, business, art, science, all satisfy it when successfully practised. A man will choose the outlet for his love of power that corresponds with his skill; according to the type of skill given him in youth, he will choose one occupation or another. The purpose of our public schools is to teach the technique of oppression and no other; consequently they produce men who take up the white man’s burden. But if these men could do science, many of them might prefer it. Of two activities which a man has mastered, he will generally prefer the more difficult: no chess-player will play draughts. In this way, skill may be made to minister to virtue.

In every generation, the embrace of Calvinism by a faction of students and faculty placed schools and administrators in a difficult position. Since the 1920s, Calvinism had acquired a reputation among fundamentalist institutions of higher education as both compelling and disruptive. Calvinists often demanded greater theological consistency than school leaders wanted to endorse. And they sometimes disparaged important elements of American evangelicalism, including the emotional revivalism and dispensational Bible-reading methods beloved by so many evangelicals. In addition, school administrators remained painfully aware of the fact that their interdenominational schools needed to remain friendly to a relatively wide variety of denominational backgrounds. The big tent of American evangelicalism often included groups that considered Calvinism a foreign imposition. As in all things, school administrators balked at the idea of embracing any idea that would drive away students and their tuition dollars. In effect, Calvinism served as a perennial reminder of the unresolvable tension in fundamentalist and evangelical institutions between the demands of theological purity, interdenominational viability, and institutional pragmatism.

The family is not of man's making; it is a gift of God and full of life. Upbringing in the family bears a quite special character. No school or educational institution can replace or compensate for the family. "Everything educates in the family, the handshake of the father, the voice of the mother, the older brother, the younger sister, the baby in the cradle, the sick loved one, the grandparents and the grandchildren, the uncles and the aunts, the guests and friends, prosperity and adversity, the feast day and the day of mourning, Sundays and workdays, the prayer and the thanksgiving at the table and the reading of God's Word, the morning and evening prayer. Everything is engaged to educate one another, from day to day, from hour to hour, unintentionally, without previously devised plan, method or system. From everything proceeds an educative influence though it can neither be analyzed nor calculated. A thousand insignificant things, a thousand trifles, a thousand details, all have their effect. It is life itself that here educates, life in its greatness, the rich, inexhaustible, universal life. The family is the school of life, because there is its spring and its hearth.' In A.B.W.M. Kok, Herman Bavinck, Amsterdam, 1945, pp. 1819.]

In any society, the ruling class tries to bring about the unchallenged predominance of its own ideology. In capitalist society, where the society is split into classes and people’s interests’ conflict, one ideology cannot hold undivided sway and it is inevitable that different ideas exist. The imperialists and their mouthpieces claim the existence of these ideas is a source of pride for the “free world”. However, progressive ideas can never develop freely in capitalist society, where the means of propaganda and education such as the mass media are in the hands of monopoly capitalists and reactionary rulers. The reactionary bourgeois ruling class tolerates progressive ideas to some extent, to make capitalist society seem democratic; but when they are considered the slightest threat to its ruling system, it mercilessly suppresses them. Outwardly, different thoughts appear to be tolerated in capitalist society, but all kinds of thoughts throughout it are, without exception, none other than various forms and expressions of bourgeois ideology. The “freedom” of ideology talked about by imperialists is a deceptive slogan to dress up–under the signpost of “freedom”–their oppression of progressive ideas in capitalist society and their resorting to every method to propagate reactionary bourgeois ideas. It is a deceptive slogan to justify their ideological and cultural infiltration into other countries.

This is nothing less than a whole new approach to economics. The randomistas don’t think in terms of models. They don’t believe humans are rational actors. Instead, they assume we are quixotic creatures, sometimes foolish and sometimes astute, and by turns afraid, altruistic, and self-centered. And this approach appears to yield considerably better results. So why did it take so long to figure this out? Well, several reasons. Doing randomized controlled trials in poverty-stricken countries is difficult, time consuming, and expensive. Often, local organizations are less than eager to cooperate, not least because they’re worried the findings will prove them ineffective. Take the case of microcredit. Development aid trends come and go, from “good governance” to “education” to the ill-fated “microcredit” at the start of this century. Microcredit’s reckoning came in the form of our old friend Esther Duflo, who set up a fatal RCT in Hyderabad, India, and demonstrated that, all the heartwarming anecdotes notwithstanding, there is no hard evidence that microcredit is effective at combating poverty and illness.13 Handing out cash works way better. As it happens, cash handouts may be the most extensively studied anti-poverty method around. RCTs across the globe have shown that over both the long and short term and on both a large and small scale, cash transfers are an extremely successful and efficient tool.14

When I pursued an education in healing in the USA in 1984, I was told that I had the capacity to become a crownchakrahealer, a spiritual healer, to act as a channel and catalyst for spiritual energy from the 7th chakra through the heart. At that time I had no idea what a crownchakrahealer really was and since than it has been a continuous process during the last 17 years to deepen and develop my understanding about what a crownchakrahealer is. This process has resulted in a way of working I call "Synchronicity – Transmission of the Light", which uses healing and energy work from the Source on a formless level. With this way of working I have worked with groups up to 80 people. It is really a way of working, which goes around the ego and speaks directly to the heart. It allows a person to come in direct contact with his own inner being, with his own life source. With my intellect I still do not understand how this way of working functions. It is not a way of working, which can be understood on a method plane. It is a way of working, which relates directly to the heart and which can only be understood through insight and experience. One participant in Gothenburg in Sweden described his experience of Synchronicity as being like a thousand suns suddenly had been lit in his own consciousness. He says: "It was like an inner explosion, an expansion of my own consciousness – and I felt only love for the other people in the room".

Probably my favorite method of funding school, other than saving for it, is scholarships. There is a dispute as to how many scholarships go unclaimed every year. Certainly there are people on the Web who will hype you on this subject. However, legitimately there are hundreds of millions of dollars in scholarships given out every year. These scholarships are not academic or athletic scholarships either. They are of small- to medium-sized dollar amounts from organizations like community clubs. The Rotary Club, the Lions Club, or the Jaycees many times have $250 or $500 per year they award to some good young citizen. Some of these scholarships are based on race or sex or religion. For instance, they might be designed to help someone with Native American heritage get an education. The lists of these scholarships can be bought online, and there are even a few software programs you can purchase. Denise, a listener to my show, took my advice, bought one of the software programs, and worked the system. That particular software covered more than 300,000 available scholarships. She narrowed the database search until she had 1,000 scholarships to apply for. She spent the whole summer filling out applications and writing essays. She literally applied for 1,000 scholarships. Denise was turned down by 970, but she got 30, and those 30 scholarships paid her $38,000. She went to school for free while her next-door neighbor sat and whined that no money was available for school and eventually got a student loan.

Foreign nongovernment organizations (NGOs) that support Russian democratic civic groups are a particular target of Russian accusations of foreign economic intrigue. In 2004, President Putin accused Russian NGOs of pursuing "dubious group and commercial interests" for taking foreign money. FSB Director Nikolai Patrushev told the Russian State Duma in 2005 that the FSB had uncovered spies working in foreign-sponsored NGOs. He further claimed, "Foreign secret services are ever more actively using non-traditional methods for their work and, with the help of different NGOs educational programs, are propagandizing their interests, particularly in the former Soviet Union." Patrushev accused the United States of placing spies undercover within the Peace Corps, which was expelled from Russia in 2002, the Saudi Red Crescent, and the Kuwaiti NGO Society for Social Reform. Patrushev attributed an economic motive to these perceived foreign plots, alleging that industrialized states did not want "a powerful economic competitor like Russia." Echoing Soviet-era accusations of nefarious Western economic intent, he claimed that Russia had lost billions of dollars per year due to U.S., EU, and Canadian "trade discrimination. Pushing for stronger regulation of NGOs, Patrushev said, "The imperfectness of legislation and lack of efficient mechanisms for state oversight creates a fertile ground for conducting intelligence operations under the guise of charity and other activities. In 2012, Putin signed the "foreign agent law," which ordered Russian civil rights organizations that received any foreign funding to register as "foreign agents.

Although Israel is targeted by terrorists much more frequently than the United States, Israelis do not live in fear of terrorism. A 2012 survey of Israeli Jews found that only 16 percent described terrorism as their greatest fear81—no more than the number who said they were worried about Israel’s education system. No Israeli politician would say outright that he tolerates small-scale terrorism, but that’s essentially what the country does. It tolerates it because the alternative—having everyone be paralyzed by fear—is incapacitating and in line with the terrorists’ goals. A key element in the country’s strategy is making life as normal as possible for people after an attack occurs. For instance, police typically try to clear the scene of an attack within four hours of a bomb going off,82 letting everyone get back to work, errands, or even leisure. Small-scale terrorism is treated more like crime than an existential threat. What Israel certainly does not tolerate is the potential for large-scale terrorism (as might be made more likely, for instance, by one of their neighbors acquiring weapons of mass destruction). There is some evidence that their approach is successful: Israel is the one country that has been able to bend Clauset’s curve. If we plot the fatality tolls from terrorist incidents in Israel using the power-law method (figure 13-8), we find that there have been significantly fewer large-scale terror attacks than the power-law would predict; no incident since 1979 has killed more than two hundred people. The fact that Israel’s power-law graph looks so distinct is evidence that our strategic choices do make some difference.

Here’s the four point battle plan, which we’ll return to at the end of the book: Disregard the Doomsayers: The misguided belief that “it’s too late” to act has been co-opted by fossil fuel interests and those advocating for them. It’s just another way of legitimizing business-as-usual and a continued reliance on fossil fuels. We must reject the overt doom and gloom that we increasingly encounter in today’s climate discourse. A Child Shall Lead Them: The youngest generation is fighting tooth and nail to save their planet, and there is a moral authority and clarity in their message that none but the most jaded ears can fail to hear. They are the game-changers that climate advocates have been waiting for. We should model our actions after theirs and learn from their methods and their idealism. Educate, Educate, Educate: Most hard-core climate-change deniers are unmovable. They view climate change through the prism of right-wing ideology and are impervious to facts. Don’t waste your time and effort trying to convince them. But there are many honest, confused folks out there who are caught in the crossfire, victims of the climate-change disinformation campaign. We must help them out. Then they will be in a position to join us in battle. Changing the System Requires Systemic Change: The fossil fuel disinformation machine wants to make it about the car you choose to drive, the food you choose to eat, and the lifestyle you choose to live rather than about the larger system and incentives. We need policies that will incentivize the needed shift away from fossil fuel burning toward a clean, green global economy. So-called leaders who resist the call for action must be removed from office.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

The chorus of criticism culminated in a May 27 White House press conference that had me fielding tough questions on the oil spill for about an hour. I methodically listed everything we'd done since the Deepwater had exploded, and I described the technical intricacies of the various strategies being employed to cap the well. I acknowledged problems with MMS, as well as my own excessive confidence in the ability of companies like BP to safeguard against risk. I announced the formation of a national commission to review the disaster and figure out how such accidents could be prevented in the future, and I reemphasized the need for a long-term response that would make America less reliant on dirty fossil fuels. Reading the transcript now, a decade later, I'm struck by how calm and cogent I sound. Maybe I'm surprised because the transcript doesn't register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn't fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn't have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn't like paying higher taxes - especially when it was to prepare for problems that hadn't happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who'd done Big Oil's bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they'd be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn't have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn't going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster, the media rarely covered efforts to shift America off fossil fuels or pass climate legislation, since actually educating the public on long-term energy policy would be boring and bad for ratings; and the one thing I could be certain of was that for all the outrage being expressed at the moment about wetlands and sea turtles and pelicans, what the majority of us were really interested in was having the problem go away, for me to clean up yet one more mess decades in the making with some quick and easy fix, so that we could all go back to our carbon-spewing, energy-wasting ways without having to feel guilty about it. I didn't say any of that. Instead I somberly took responsibility and said it was my job to "get this fixed." Afterward, I scolded my press team, suggesting that if they'd done better work telling the story of everything we were doing to clean up the spill, I wouldn't have had to tap-dance for an hour while getting the crap kicked out of me. My press folks looked wounded. Sitting alone in the Treaty Room later that night, I felt bad about what I had said, knowing I'd misdirected my anger and frustration. It was those damned plumes of oil that I really wanted to curse out.

he used the phrase “naive transitivity” to describe what we and other movement activists in the 1960s were calling “rebellion.” For Freire, it was the stage when the masses, conscious that their oppression is rooted in objective conditions, “become anxious for freedom, anxious to overcome the silence in which they have always existed.” Freire was very clear, as were we, that this breaking of silence was not just a riot. Indeed, the masses were seeking to make their historical presence felt. He was equally clear, as were we, that it was not yet revolution because revolutions are made by people (as distinguished from masses) who have assumed “the role of subject in the precarious adventure of transforming and re-creating the world. They are not just denouncing but also announcing a new positive.”8 Or as we put it in Revolution and Evolution in the Twentieth Century, “a rebellion disrupts the society,” but “a revolution . . . begins with projecting the notion of a more human, human being,” one “who is more advanced in the qualities which only human beings have—creativity, consciousness and self-consciousness, a sense of political and social responsibility.”9 Soon thereafter, I read Freire’s Pedagogy of the Oppressed and was delighted to discover that his ideas of Education for Freedom, as education that not only makes the masses conscious of their oppression but engages them in struggles to transform themselves and their world, were very close to those that I had been putting forward.10 In this landmark work, Freire critiqued the bourgeois “banking method” of education, in which students are expected to memorize the “truths” of the dominant society—that is, “deposit” information in their head then “withdraw” it when required for tests, jobs, and other demands by overseers. Instead, Freire argued that critical thinking can develop only when questions are posed as problems. This problem-posing method provides no automatic “correct” answer. By contrast, students must discover their own understanding of the truth by developing a heightened awareness of their situation.

the scientific rulers will provide one kind of education for ordinary men and women, and another for those who are to become holders of scientific power. Ordinary men and women will be expected to be docile, industrious, punctual, thoughtless, and contented. Of these qualities, probably contentment will be considered the most important. In order to produce it, all the researches of psycho-analysis, behaviourism, and biochemistry will be brought into play…. All the boys and girls will learn from an early age to be what is called “co-operative”, i.e., to do exactly what everybody is doing. Initiative will be discouraged in these children, and insubordination, without being punished, will be scientifically trained out of them…. Except for the one matter of loyalty to the world State and to their own order, members of the governing class will be encouraged to be adventurous and full of initiative. It will be recognized that it is their business to improve scientific technique, and to keep the manual workers contented by means of continual new amusements…. In normal cases, children of sufficient heredity will be admitted to the governing class from the moment of conception. I start with this moment rather than birth since it is from this moment and not merely the moment of birth that the treatment of the two classes will be different. If, however, by the time the child reaches the age of three it is fairly clear that he does not attain the required standard, he will be degraded at that point. [T]here would be a very strong tendency for the governing classes to become hereditary, and that after a few generations not many children would be moved from either class into the other. This is especially likely to be the case if embryological methods of improving the breed are applied to the governing class, but not to the others. In this way the gulf between the two classes as regards native intelligence will become continually wider and wider…. Assuming that both kinds of breeding are scientifically carried out, there will come to be an increasing divergence between the two types, making them in the end almost different species. (pp. 181–188, emphasis added)

Queen Anne of England established the Longitude Act in 1714, and offered a monetary prize of over a million in today’s dollars to anyone who invented a method to accurately calculate longitude at sea. Longitude is about determining one’s point in space. So one might ask what it has to do with clocks? Mathematically speaking, space (distance) is the child of time and speed (distance equals time multiplied by speed). Thus, anything that moves at a constant speed can be used to calculate distance, provided one knows for how long it has been moving. Many things have constant speeds, including light, sound, and the rotation of the Earth. Your brain uses the near constancy of the speed of sound to calculate where sounds are coming from. As we have seen, you know someone is to your left or right because the sound of her voice takes approximately 0.6 milliseconds to travel from your left to your right ear. Using the delays it takes any given sound to arrive to your left and right ears allows the brain to figure out if the voice is coming directly from the left, the right, or somewhere in between. The Earth is rotating at a constant speed—one that results in a full rotation (360 degrees) every 24 hours. Thus there is a direct correspondence between degrees of longitude and time. Knowing how much time has elapsed is equivalent to knowing how much the Earth has turned: if you sit and read this book for one hour (1/24 of a day), the Earth has rotated 15 degrees (360/24). Thus, if you are sitting in the middle of the ocean at local noon, and you know it is 16:00 in Greenwich, then you are “4 hours from Greenwich”—exactly 60 degrees longitude from Greenwich. Problem solved. All one needs is a really good marine chronometer. The greatest minds of the seventeenth and eighteenth centuries could not overlook the longitude problem: Galileo Galilei, Blaise Pascal, Robert Hooke, Christiaan Huygens, Gottfried Leibniz, and Isaac Newton all devoted their attention to it. In the end, however, it was not a great scientist but one of the world’s foremost craftsman who ultimately was awarded the Longitude Prize. John Harrison (1693–1776) was a self-educated clockmaker who took obsessive dedication to the extreme.

Good manners disappear proportionately as the influence of the court and a self-contained aristocracy declines. This decrease can be observed clearly from decade to decade, if one has an eye for public events, which visibly become more and more vulgar. No one today understands how to pay homage or flatter with wit; this leads to the ludicrous fact that in cases where one must do homage (to a great statesman or artist, for example), one borrows the language of deepest feeling, of loyal and honorable decency-out of embarrassment and a lack of wit and grace. So men's public, ceremonious encounters seem ever more clumsy, but more tender and honorable, without being so. But will manners keep going downhill? I think, rather, that manners are going in a deep curve, and that we are nearing its low point. Now we inherit manners shaped by earlier conditions, and they are passed on and learned ever less thoroughly. But once society has become more certain of its intentions and principles, these will have a shaping effect, and there will be social manners, gestures, and expressions that must appear as necessary and simply natural as these intentions and principles are. Better division of time and labor; gymnastic exercise become the companion of every pleasant leisure hour; increased and more rigorous contemplation, which gives cleverness and suppleness even to the body-all this will come with it. As this point one might, of course, think, somewhat scornfully, of our scholars: do they, who claim to be antecedents of the new culture, distinguish themselves by superior manners? Such is not the case, though their spirit may be willing enough: their flesh is weak.9 The past is still too strong in their muscles; they still stand in an unfree position, half secular clergymen, half the dependent educators of the upper classes; in addition, the pedantry of science and out-of-date, mindless methods have made them crippled and lifeless. Thus they are, bodily at least, and often three-quarters spiritually, too, still courtiers of an old, even senile culture, and, as such, senile themselves; the new spirit, which occasionally rumbles about in these old shells, serves for the meanwhile only to make them more uncertain and anxious. They are haunted by ghosts of the past, as well as ghosts of the future; no wonder that they neither look their best, nor act in the most obliging way.

On the whole, scientific methods are at least as important results of investigation as any other results, for the scientific spirit is based upon a knowledge of method, and if the methods were lost, all the results of science could not prevent the renewed prevalence of superstition and absurdity. Clever people may learn as much as they like of the results of science, but one still notices in their conversation, and especially in the hypotheses they make, that they lack the scientific spirit; they have not the instinctive distrust of the devious courses of thinking which, in consequence of long training, has taken root in the soul of every scientific man. It is enough for them to find any kind of hypothesis on a subject, they are then all on fire for it, and imagine the matter is thereby settled. To have an opinion is with them equivalent to immediately becoming fanatical for it, and finally taking it to heart as a conviction. In the case of an unexplained matter they become heated for the first idea that comes into their head which has any resemblance to an explanation—a course from which the worst results constantly follow, especially in the field of politics. On that account everybody should nowadays have become thoroughly acquainted with at least one science, for then surely he knows what is meant by method, and how necessary is the extremest carefulness. To women in particular this advice is to be given at present; as to those who are irretrievably the victims of all hypotheses, especially when these have the appearance of being witty, attractive, enlivening, and invigorating. Indeed, on close inspection one sees that by far the greater number of educated people still desire convictions from a thinker and nothing but convictions, and that only a small minority want certainty. The former want to be forcibly carried away in order thereby to obtain an increase of strength; the latter few have the real interest which disregards personal advantages and the increase of strength also. The former class, who greatly predominate, are always reckoned upon when the thinker comports himself and labels himself as a genius, and thus views himself as a higher being to whom authority belongs. In so far as genius of this kind upholds the ardour of convictions, and arouses distrust of the cautious and modest spirit of science, it is an enemy of truth, however much it may think itself the wooer thereof.