Rogers Educational Quotes

There are two novels that can change a bookish fourteen-year old’s life: The Lord of the Rings and Atlas Shrugged. One is a childish fantasy that often engenders a lifelong obsession with its unbelievable heroes, leading to an emotionally stunted, socially crippled adulthood, unable to deal with the real world. The other, of course, involves orcs." [Kung Fu Monkey -- Ephemera, blog post, March 19, 2009]

The only person who is educated is the one who has learned how to learn and change.

Too often we give children answers to remember rather than problems to solve.

Of all the purposes of education, I think the most useful is this: It prepares you to keep yourself entertained. It gives you a better chance of an interesting job.

There’s only one thing that can kill the movies, and that’s education.

Most school systems reward repeating the right answers to known problems, but doesn’t that simply teach learners to rely on questions that have clearly derivable answers?

The future is not simply a continuation of the past, nor should education be. To serve its purpose, education must be relevant to the future, helpful, and fulfilling.

Our current education model threatens irrelevance for those who do not keep up, and it produces a massive number of people who are not keeping up.

We must harness curiosity, creativity, and diverse perspectives, because today’s standard knowledge will never solve tomorrow’s surprises.

To adapt to our complex world of weaponized information, maybe schools should teach data as we do languages.

Human capital is without a doubt the most important intangible asset to develop, and will continue to be.

Climate-aligned interventions at the levels of education & mindsets, foresight & visions, and structures offer the most leverage for systemic change.

Today, when routine cognitive tasks are digitized and automated, and multiple lifetimes worth of information are accessible at our fingertips (much of which rapidly becomes obsolete), the focus of education must shift.

This need for humans to enhance their capabilities to become AAA is relevant in the context of machines learning faster, with increasingly higher-level human functions.

Humans need to enhance their capabilities, as machines are learning fast, gaining increasingly higher-level human functions.

America is becoming so educated that ignorance will be a novelty. I will belong to the select few.

The truth is that American universities are among the safest and most coddled environments ever devised by man. The idea that one should attend college to be protected from ideas one might find controversial or offensive could only occur to someone who had jettisoned any hope of acquiring an education.

Nobody who is alert to beauty, therefore, is without the concept of redemption—of a final transcendence of mortal disorder into a ‘kingdom of ends’. In an age of declining faith art bears enduring witness to the spiritual hunger and immortal longings of our species. Hence aesthetic education matters more today than at any previous period in history.

If the educational system can claim anything consistently it would be that it is masterful at evoking a destructive axis of boredom and anxiety accounting for the increasing levels of mental health problems in young people.

In a now-famous Rogers dictum, delivered in speeches and in his books, he advises adults: “Please, think of the children first. If you ever have anything to do with their entertainment, their food, their toys, their custody, their day care, their health, their education – please listen to the children, learn about them, learn from them.

Much of education is oriented towards making a living rather then making a life.

The only person who is educated is the one who has learned how to learn and change.

For the things of this world cannot be made known without a knowledge of mathematics.

The right wing has a large proportion of authoritarian personalities. They tend to believe man is, by nature, basically evil. Surrounded as all of us are by the bigness of impersonal forces which seem beyond our power to control, they look for the 'enemy', so that they can hate him. At different times in history 'the enemy' has been the witch, the demon, the Communist (remember Joe McCarthy?), and now sex education, sensitivity training, 'non-religious humanism', and other current demons. - attributed to James E. Harmon

As long as we see ourselves as rational beings who can think logically and make carefully reasoned decisions about our daily lives, then education indeed should be about the promotion of reasoned deliberation and the gaining of knowledge that will enhance our ability to reason. But suppose this conception we have of ourselves and our ability to reason logically is simply wrong?

Charles Lathrop Pack, president of the American Tree Association, told how Rogers gave him advice in handling an educational campaign in tree planting. 'Will Rogers told me,' said Pack, 'that I was on the wrong track in trying to educate people to the value of putting idle land to work growing trees. "Pack," he said, "you go down to Washington and get Congress to pass a law prohibiting tree planting and you'll have everybody doing it in a week.

The audience sat back, relaxed in their chairs, awaiting the expected mellow retrospective of a revered septuagenarian. Instead, Rogers rocked them with a series of challenges. He urged school psychologists not to content themselves merely with treating students damaged by an obsolete and irrelevant educational system but to change the system, to participate in designing an educational experience that would liberate the students’ curiosity and enhance the joy of learning.

The only person who is educated is the one who has learned how to learn and change.

For I assure you, there is no such whetstone to sharpen a good wit and encourage a will to learning as is praise.

David Newell--Mr. McFeely--notes that "Fred really wanted people to grow; that was a big word in his vocabulary. He was always growing--growing emotionally, growing educationally. ...

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.

A recent study of three thousand New England high-school kids shows that students with B averages or better enjoyed seventeen to thirty-three minutes more sleep and went to bed ten to fifty minutes earlier than students with C averages.

Although, by todays standards, he set a vast amount of work, he believed as he told Mrs Ashley, that 'If you pour much drink into a goblet, the most part will dash out and run over'. In Ascham's view, it was the carrot, and not the stick, that worked.

The market-based legal order of the Brussels bureaucracy helped to fill the legal vacuum created by communism, and was warmly received on that account. But, because of the unwise provisions of the Treaty of Rome regarding freedom of movement, it has led to the mass emigration of the professional classes, and to the loss of the educated young from countries that stand desperately in need of them. The ‘enlargement’ agenda has therefore become controversial all across Europe, and I return to the controversy in what follows.

There are, essentially, two compelling reasons why I believe the reading public should care about Fred and his work: First, he recognized the critical importance of learning during the earliest years. No one better understood how essential it is for proper social, emotional, cognitive, and language development to take place in the first few years of life. And no one did more to convince a mass audience in America of the value of early education. Second, he provided, and continues to provide, exemplary moral leadership. Fred Rogers advanced humanistic values because of his belief in Christianity, but his spirituality was completely eclectic; he found merit in all faiths and philosophies. His signature value was human kindness; he lived it and he preached it, to children, to their parents, to their teachers, to all of us everywhere who could take the time to listen.

The imperfect freedom that property and law make possible, and on which the soixante-huitards depended for their comforts and their excitements, was not enough. That real but relative freedom must be destroyed for the sake of its illusory but absolute shadow. The new ‘theories’ that poured from the pens of Parisian intellectuals in their battle against the ‘structures’ of bourgeois society were not theories at all, but bundles of paradox, designed to reassure the student revolutionaries that, since law, order, science and truth are merely masks for bourgeois domination, it no longer matters what you think so long as you are on the side of the workers in their ‘struggle’. The genocides inspired by that struggle earned no mention in the writings of Althusser, Deleuze, Foucault and Lacan, even though one such genocide was beginning at that very moment in Cambodia, led by Pol Pot, a Paris-educated member of the French Communist Party.

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.

Dr. dear," said Susan. "I never could abide such a man in the pulpit every Sunday." "Then Mr. Rogers came and he was like a chip in porridge—neither harm nor good," resumed Miss Cornelia. "But if he had preached like Peter and Paul it would have profited him nothing, for that was the day old Caleb Ramsay's sheep strayed into church and gave a loud 'ba-a-a' just as he announced his text. Everybody laughed, and poor Rogers had no chance after that. Some thought we ought to call Mr. Stewart, because he was so well educated. He could read the New Testament in five languages.

There are endless books about what every third grader must know that use the idea that factual knowledge is the basis of the ability to read as their justification. Unfortunately, the writers of these tracts have misunderstood the cognitive science behind those statements. It is difficult to read things when you don't understand what they are about, but it does not follow from that thatthe solution is to ram that knowledge down kids' throats and then have them read. It is much more clever to have them read about what they know and to gradually increase their knowledge through stories that cause them to have to learn more in order to make the stories understandable to them.

Envy of the male role has devastating consequences for women’s performance of their own proper role as well. Although it may be a secondary or supporting one in relation to men, it is indispensable for the survival of the race: the woman bears, nurtures, and to a great extent educates the rising generation. The feminist either refuses to fulfill her natural role or at best does so resentfully, sullenly, and poorly. For that reason, feminism should not be treated merely as a personal folly on the part of some misguided or spoiled women—it is a mortal threat to any society in which it truly takes hold. Enemies of heterossexual cooperation and procreation ar enemies of the human race.

Then gloom settled heavily upon him. Dantes was a man of great simplicity of thought, and without education; he could not, therefore, in the solitude of his dungeon, traverse in mental vision the history of the ages, bring to life the nations that had perished, and rebuild the ancient cities so vast and stupendous in the light of the imagination, and that pass before the eye glowing with celestial colors in Martin’s Babylonian pictures. He could not do this, he whose past life was so short, whose present so melancholy, and his future so doubtful. Nineteen years of light to reflect upon in eternal darkness! No distraction could come to his aid; his energetic spirit, that would have exalted in thus revisiting the past, was imprisoned like an eagle in a cage. He clung to one idea—that of his happiness, destroyed, without apparent cause, by an unheard-of fatality; he considered and reconsidered this idea, devoured it (so to speak), as the implacable Ugolino devours the skull of Archbishop Roger in the Inferno of Dante. Rage

Art, as we have known it, stands on the threshold of the transcendental. It points beyond this world of accidental and disconnected things to another realm, in which human life is endowed with an emotional logic that makes suffering noble and love worthwhile. Nobody who is alert to beauty, therefore, is without the concept of redemption—of a final transcendence of mortal disorder into a ‘kingdom of ends’. In an age of declining faith art bears enduring witness to the spiritual hunger and immortal longings of our species. Hence aesthetic education matters more today than at any previous period in history. As Wagner expressed the point:‘It is reserved to art to salvage the kernel of religion, inasmuch as the mythical images which religion would wish to be believed as true are apprehended in art for their symbolic value, and through ideal representation of those symbols art reveals the concealed deep truth within them.’ Even for the unbeliever, therefore the ‘real presence’ of the sacred is now one of the highest gifts of art.

I awoke to the fraud that had been committed in socialism’s name, and felt an immediate obligation to do something about it. All those laws formulated by the British Labour Party, which set out to organize society for the greater good of everyone, by controlling, marginalizing or forbidding some natural human activity, took on another meaning for me. I was suddenly struck by the impertinence of a political party that sets out to confiscate whole industries from those who had created them, to abolish the grammar schools to which I owed my education, to force schools to amalgamate, to control relations in the workplace, to regulate hours of work, to compel workers to join a union, to ban hunting, to take property from a landlord and bestow it on his tenant, to compel businesses to sell themselves to the government at a dictated price, to police all our activities through quangos designed to check us for political correctness. And I saw that this desire to control society in the name of equality expresses exactly the contempt for human freedom that I encountered in Eastern Europe.

It is perhaps easier for an English writer than it is for an Italian to see through that nonsense, and to perceive what it is designed to conceal: the deep structural similarity between communism and fascism, both as theory and as practice, and their common antagonism to parliamentary and constitutional forms of government. Even if we accept the – highly fortuitous – identification of National Socialism and Italian Fascism, to speak of either as the true political opposite of communism is to betray the most superficial understanding of modern history. In truth there is an opposite of all the ‘isms’, and that is negotiated politics, without an ‘ism’ and without a goal other than the peaceful coexistence of rivals. Communism, like fascism, involved the attempt to create a mass popular movement and a state bound together under the rule of a single party, in which there will be total cohesion around a common goal. It involved the elimination of opposition, by whatever means, and the replacement of ordered dispute between parties by clandestine ‘discussion’ within the single ruling elite. It involved taking control – ‘in the name of the people’ – of the means of communication and education, and instilling a principle of command throughout the economy. Both movements regarded law as optional and constitutional constraints as irrelevant – for both were essentially revolutionary, led from above by an ‘iron discipline’. Both aimed to achieve a new kind of social order, unmediated by institutions, displaying an immediate and fraternal cohesiveness. And in pursuit of this ideal association – called a fascio by nineteenth-century Italian socialists – each movement created a form of military government, involving the total mobilization of the entire populace,3 which could no longer do even the most peaceful-seeming things except in a spirit of war, and with an officer in charge. This mobilization was put on comic display, in the great parades and festivals that the two ideologies created for their own glorification.

I began to recall my own experience when I was Mercutio’s age (late teens I decided, a year or two older than Romeo) as a pupil at a public school called Christ’s Hospital. This school is situated in the idyllic countryside of the Sussex Weald, just outside Horsham. I recalled the strange blend of raucousness and intellect amongst the cloisters, the fighting, the sport, and general sense of rebelliousness, of not wishing to seem conventional (this was the sixties); in the sixth form (we were called Grecians) the rarefied atmosphere, the assumption that of course we would go to Oxford or Cambridge; the adoption of an ascetic style, of Zen Buddhism, of baroque opera, the Velvet Underground, Frank Zappa, and Mahler; of Pound, Eliot and e. e. cummings. We perceived the world completely through art and culture. We were very young, very wise, and possessed of a kind of innocent cynicism. We wore yellow stockings, knee breeches, and an ankle length dark blue coat, with silver buttons. We had read Proust, we had read Evelyn Waugh, we knew what was what. There was a sense, fostered by us and by many teachers, that we were already up there with Lamb, Coleridge, and all the other great men who had been educated there. We certainly thought that we soared ‘above a common bound’. I suppose it is a process of constant mythologizing that is attempted at any public school. Tom Brown’s Schooldays is a good example. Girls were objects of both romantic and purely sexual, fantasy; beautiful, distant, mysterious, unobtainable, and, quite simply, not there. The real vessel for emotional exchange, whether sexually expressed or not, were our own intense friendships with each other. The process of my perceptions of Mercutio intermingling with my emotional memory continued intermittently, up to and including rehearsals. I am now aware that that possibly I re-constructed my memory somewhat, mythologised it even, excising what was irrelevant, emphasising what was useful, to accord with how I was beginning to see the part, and what I wanted to express with it. What I was seeing in Mercutio was his grief and pain at impending separation from Romeo, so I suppose I sensitised myself to that period of my life when male bonding was at its strongest for me.

Train your brain to gain.

Roger Kimball, editor de New Criterion – Tenured Radicals: How Politics Has Corrupted Our Higher Education e The Long March: How The Cultural Revolution of the 1960’s Changed America

If the politicization of art and education represents one large part of the counterculture's legacy, the coarsening of feeling and sensibility is another. No phenomenon has done more to advance this coarsening than rock music. It is impossible to exaggerate the importance of rock music to the agenda of the cultural revolution. It is also impossible to overstate its soul-deadening destructiveness. The most reviled part of Allan Bloom's book The Closing of the American Mind was his chapter criticizing the effects of rock. But Bloom was right in insisting that rock music is a potent weapon in the arsenal of emotional anarchy. The triumph of rock was not only an aesthetic disaster of giant proportions: it was also a moral disaster whose effects are nearly impossible to calculate precisely because they are so pervasive.

Since 2013, when Hillary stepped down from her position as secretary of state, $262 million has come in from foreign entities. The largest share of donations from the financial services sector has been from those contributors with close ties to Wall Street. A third of foundation donors who have given more than $1 million are foreign governments or other entities based outside the United States, and foreign donors make up more than half of those who have given more than $5 million. “The role of interests located in countries such as Saudi Arabia, Qatar, and Argentina may spur questions about the independence of a potential commander in chief who has solicited money from foreign donors with a stake in the actions of the US government.”569 This, of course, ignores the fact that these Islamic nations brutally oppress women denying them the right to vote, drive a car, get an education, choose their own husbands, or show their face in the public square.

R. P. C. Hanson speaks of Patrick as “acutely, perpetually, embarrassingly conscious of his lack of education.”12 It becomes almost equally embarrassing for the reader as Patrick continues: “So, consequently, today I feel ashamed and am mightily afraid to expose my ignorance, because, [not] eloquent, with a small vocabulary, I am unable to explain as the spirit is eager to do and as the soul and the mind indicate.”13 Now, at last, toward the end of that quotation, Patrick seems to have gotten his rhetorical legs. This was not only a matter of pride or class-consciousness. Patrick felt the frustration of a stutterer. He had so much going on inside—so much desire, so much heart—but his language just couldn’t keep up. That is where Patrick’s weakness became his strength. He testified to the works of God not because he was eloquent (and therefore worthy of praise), but because he couldn’t help it. He was “an epistle of Christ,” bringing salvation “to the ends of the earth,” and written on the hearts of his hearers, “not with ink but with the Spirit of the living God.”14 The apostle Paul wrote similarly that God had sent him to preach the gospel— but “not with words of human wisdom, lest the cross of Christ be emptied of its power” (1 Corinthians 1:17). When he was not wallowing in self-loathing, Patrick realized that his very in-eloquence was what made his message compelling, for it made it clear that God had something to say. That is the meaning of his dream of the “learned words.

Different groups have different priorities. Because Hispanics tend to have low incomes, they support increases in government services, even at the cost of more taxes for others. Most Hispanics supported all five spending initiatives on the May, 2005 California ballot; most whites opposed all five. Prof. Nikolai Roussanov of the Wharton School has found that both blacks and Hispanics spend 50 percent less on medical care than do whites with similar incomes, and that blacks and Hispanics spend 16 percent and 30 percent less, respectively, on education than do whites with similar incomes. Many studies have also found that blacks and Hispanics save less than whites for future goals like retirement. How do they spend their money? Blacks are more likely than whites to buy lottery tickets and to spend disproportionately more money doing so. Prof Roussanov says the biggest difference, however, is that blacks and Hispanics spend 30 percent more than whites with the same income on what he calls “visible goods” meant to convey status, such as clothing, cars, and jewelry. Different groups have different buying patterns. In 2004, Sears decided to turn 97 of its 870 locations into “multicultural stores,” in which clothing, signs, décor, and displays were geared to Hispanics and blacks, who do not have the same tastes and body sizes as whites. Hispanics want “stylish,” form-fitting clothing in bright, loud colors, and the highest heels available. Blacks need more “plus” sizes. In the multicultural stores, Sears displays the loud clothing prominently, near entrances. Clothing white women are likely to buy, such as the more traditional Land’s End line, is in the back. For years there was a Roy Rogers-Dale Evans Museum in Victorville, California, filled with Roy Rogers memorabilia and even his horse Trigger—stuffed, of course. That part of California is now heavily Hispanic, and no one is interested in Roy Rogers. The museum moved to Branson, Missouri, which has become a resort catering to bluegrass and country music fans, who are overwhelmingly white. Victorville immigrant Rosalina Sondoval-Marin did not miss the museum. “Roy Rogers? He doesn’t mean anything,” she said. “There’s a revolution going on, and it don’t include no Roy Rogers.

Until television became such a tool for selling, it was a fabulous medium for education.

Unfortunately, one of the things that is lacking in our society is a good financial education. Most people barely understand what the stock market is and how it operates, and options are a level above even that.

In fact, Professor Showalter's proposals provide a sterling illustration of the way in which feminism has provided a kind of blueprint for special interests that wish to appropriate the curriculum in order to achieve political goals.

He never allowed advertising on the Neighborhood that targeted kids, for fear that young viewers couldn’t tell the difference between product pitches and the educational content of the show.

The unfortunate thing about our age of transition is that the present system of education, which is a class system, has made culture a class privilege. The workers, who are in the vanguard of our country’s rebirth, are not the ones who possess the literary means of expressing the heroic experiences they are living. And conversely the writer, usually molded by the bourgeoisie, has been cut off from practical social activity, from the world of labor.

This ad in the middle was placed by some arm of the G-5-to-be, trying to round up a few 're-education' experts. Vital, vital stuff. Teach the German Beast about the Magna Carta, sportsmanship, that sort of thing, eh? Out inside the works of some neurotic Bavarian cuckoo clock of a village, were-elves streaking in out of the forests at night to leave subversive handbills at door and window—'Anything!' Roger groping back to his narrow quarters, 'anything at all's better than this. . . .

Ray Honeyford was an upright, conscientious teacher, who believed it to be his duty to prepare children for responsible life in society, and who was confronted with the question of how to do this, when the children are the offspring of Muslim peasants from Pakistan, and the society is that of England. Honeyford’s article honestly conveyed the problem, together with his proposed solution, which was to integrate the children into the surrounding secular culture, while protecting them from the punishments administered in their pre-school classes in the local madrasah, meanwhile opposing their parents’ plans to take them away whenever it suited them to Pakistan. He saw no sense in the doctrine of multiculturalism, and believed that the future of our country depends upon our ability to integrate its recently arrived minorities, through a shared curriculum in the schools and a secular rule of law that could protect women and girls from the kind of abuse to which he was a distressed witness. Everything Ray Honeyford said is now the official doctrine of our major political parties: too late, of course, to achieve the results that he hoped for, but nevertheless not too late to point out that those who persecuted him and who surrounded his school with their inane chants of ‘Ray-cist’ have never suffered, as he suffered, for their part in the conflict. Notwithstanding his frequently exasperated tone, Ray Honeyford was a profoundly gentle man, who was prepared to pay the price of truthfulness at a time of lies. But he was sacked from his job, and the teaching profession lost one of its most humane and public-spirited representatives. This was one example of a prolonged Stalinist purge by the educational establishment, designed to remove all signs of patriotism from our schools and to erase the memory of England from the cultural record. Henceforth the Salisbury Review was branded as a ‘racist’ publication, and my own academic career thrown into doubt.

... Let me start with the top mistakes that teachers make. Some of these mistakes are forced on teachers by a badly designed education system, and some are ones that teachers make no matter what they are teaching or which system they are teaching in. Some of these are less than obvious, so let's consider them one-by-one. 1. Assuming that there is some kind of learning, other than learning by doing. 2. Believing that a teacher's job is assessment. 3. Thinking there is something that everyone must know in order to proceed. 4. Thinking that students are not worried about the purpose of what they are being taught. 5. Thinking that studying can replace repeated practice as a key learning technique. 6. Thinking that because students have chosen to take your course, they have an interest in learning what you plan to teach them. 7. Correcting a student who is doing something wrong by telling them what to do instead. 8. Thinking that a student remembers what you just taught him.

In summary, a good teacher does the following: - never tells a student anything that the teacher thinks is true - never allows himself to be the ultimate judge of his own students' success - teacher practice first, theory second (if he must teach theory at all) - does not come up with lists of knowledge that every student must know - doesn't teach anything unless he can easily explain the use of learning it - assigns no homework, unless that homework is to produce something - groups students according to their interests and abilities, not their ages - ensures that any reward to a student is intrinsic - teaches students things they may actually need to know after they leave school - helps students come up with their own explanations when they have made a mistake - never assumes that a student is listening to what he is saying - never assumes that students will do what he asks them to do if what he asked does not relate to a goal they truly hold - never allows pleasing the teacher to be the goal of the student - understands that students won't do what he tells them if they don't understand what is being asked of them - earns the respect of students by demonstrating abilities - motivate students to do better, and does not help them to do better - understands that his job is to get students to do something - understands that experience, not teachers, changes belief systems - confuses students - does not expect credit for good teaching

But, because of the unwise provisions of the Treaty of Rome regarding freedom of movement, it has led to the mass emigration of the professional classes, and to the loss of the educated young from countries that stand desperately in need of them. The

(In the year 2013, Pink Floyd’s Roger affixed the Jewish Star of David on a floating pig during his summer concert.)

The very concept of "ethnocentrism," which is used like a sledge-hammer to disparage the West, is a Western invention.

behind the many pseudo-sciences that have recently dominated literary criticism . . . you will find the same suspicion of literature, a desire to sever our relation to it by denuding it of meaning. The "methods" proposed are laughable caricatures of science; and the results delivered are useful to no one. But that was not the point. The methods of the new literary theorist are really weapons of subversion: an attempt to destroy humane education from within, to rupture the chain of sympathy that binds us to our culture. That is why the new schools of criticism have acquired a following: they promise to release us from the burden of study by showing that there is nothing after all to learn.*

a meaningful politics must recognize other important values in human life. Indeed, politics makes no sense when it stands by itself. If the question who wields political power is not broadened to take account of what that power is to be used for-that is, what human values it will serve-then it reduces to a matter of who manages to subdue whom.*

The notion that some works are better and more important than others; that some works exert a special claim on our attention; that "being educated" requires a thoughtful acquaintance with these works and an ability to discriminate between greater and lesser-all this is anathema to the forces arrayed against the traditional understanding of the humanities. The very idea that the works of Shakespeare (for example) might be indisputably greater than the collected cartoons of Bugs Bunny is often rejected as "antidemocratic" and "elitist," an imposition on the freedom and political interests of various groups.*

Within well-educated households, the critical transition from reading aloud to silent reading occurred during the fifteenth century. In time, other readers would master this liberating technique. Revolutionary in scope, silent reading let individuals scrutinize books with ease and speed. No less important, it allowed them to explore texts in isolation, apart from friends and family, or masters. Reading became vastly more personal, as more people pondered books and formed ideas on their own.

Burke's complaint against the [(French)] revolutionaries was that they assumed the right to spend all trusts and endowments on their own self-made emergency. Schools, church foundations, hospitals - all institutions that had been founded by people, now dead, for the benefit of their successors - were expropriated or destroyed, the result being the total waste of accumulated savings, leading to massive inflation, the collapse of education and the loss of the traditional forms of social and medical relief. In this way contempt for the dead leads to the disenfranchisement of the unborn, and all that result is not, perhaps, inevitable, it has been repeated by all subsequent revolutions. Through their contempt for the intentions and emotions of those who had laid things by, revolutions have systematically destroyed the stock of social capital, and always revolutionaries justify this by impeccable utilitarian thinking.

I believe that the basis of any health education lies in a person’s caring enough about himself that he’ll want to take care of himself. If we want people to eat the right food, brush their teeth, get the proper exercise, seek regular checkups, avoid cigarettes, dope, and poison, we must help these people feel that they’re really worth taking care of.

A cause which is so true shouldn't need the sacrifice of millions of fine lives," said Roger gravely. "Don't imagine I don't see the dreadful nobility of it. But poor humanity shouldn't be asked to be noble at such a cost. That's the most pitiful tragedy of it all. Don't you suppose the Germans thought they too were marching off for a noble cause when they began it and forced this misery on the world? The had been educated to believe it so, for a generation.

This is my major work in life,” Mister Rogers said in the spring of 1967. “I don’t want to do anything else. I just hope I can make more programs for educational television.

You haven’t even come in contact yet with the really harsh toxins that lurk outside, generated by car exhaust and manufacturing processes, or that lie in wait for you at your workplace and in the fast food and junk food that you sometimes consume. “We are the first generation of people to ever be exposed on a daily basis to such an unprecedented number of chemicals,” says Dr. Sherry A. Rogers, a fellow of the American College of Allergy and Immunology. “At no other time have patients, through reading and education, had such an important and crucial role in determining their own wellness.” MYTHS WE CHERISH TOXICITY IS SOMEONE ELSE’S PROBLEM While it may sound rather harsh to label each and every one of us a living toxic waste dump, the reality of the body burden of toxins we each bear does support that description. We absorb so many synthetic chemicals during an average lifetime that, according to some reports, when we die our bodies decompose more slowly today than if we had died just three decades ago.

Roger Brown is a skilled and experienced Music Teacher who has spent two decades leading successful music education programs.

3. Human knowledge and human power meet in one; for where the cause is not known, the effect cannot be produced. Nature to be commanded must be obeyed; and that which is in contemplation is as the cause is in operation as the rule. [ … ] 11. As the sciences we now have do not help us in finding out new works, so neither does the logic we now have help us in finding out new sciences. 12. The logic now in use serves rather to fix and give stability to the errors which have their foundation in commonly received notions than to help the search for truth. So it does more harm than good. 13. The syllogism is not applied to the first principles of science, and is applied in vain to intermediate axioms, being no match for the subtlety of nature. It commands assent therefore to the proposition, but does not take hold of the thing. 14. The syllogism consists of propositions, propositions consist of words, words are symbols of notions. Therefore, if the notions themselves (which is the root of the matter) are confused and too hastily abstracted from the facts, there can be no firmness in the superstructure. Our only hope therefore lies in a true induction. 15. There is no soundness in our notions, whether logical or physical. Substance, quality, passion, essence itself are not sound notions; much less are heavy, light, dense, rare, moist, dry, generation, corruption, attraction, repulsion, element, matter, form, and the like. But all are fantastical and ill defined. 16. Our notions of less general species, as man, dog, dove, and of the intermediate perceptions of the sense, as hot, cold, black, white, do not materially mislead us; yet even these are sometimes confused by the flux and alteration of matter and the mixing of one thing with another. All the others which men have adopted up to now are but wanderings, not being abstracted and formed from things by proper methods. 17. Nor is there less willfulness and wandering in the construction of axioms than in the formation of notions, not excepting even those very principles which are obtained by common induction, but much more in the axioms and lower propositions educed by the syllogism.

After running away from the United States government to pursue his antigovernment vision, Roger Ver had chosen to live in a place that was uniquely unreceptive to his brand of antiauthoritarian politics. Japan was a country that was still deeply wedded to traditional hierarchies with an educational system that taught its citizens from a young age to obey authority. This was evident in the country’s rigid business traditions—the bowing and exchanging of cards—and in the spiky-haired punks in Tokyo, who waited patiently for walk signals, even when there were no cars in sight. Roger had picked Japan, not because it would allow him to be around other like-minded people, but because he liked the orderliness of Japanese culture—and the women. He had met his longtime Japanese girlfriend at a gathering in California and even she had almost no interest in politics. As Roger discovered, the deferential culture made Japanese people uniquely skeptical about a project like Bitcoin that aimed to challenge government currencies. Japan was the only place Roger had encountered where people’s response, when he described Bitcoin, was to call it scary—rather than interesting or silly. This was due, Roger believed, to the way in which the virtual currency broke from the government’s mandates about how money should work. One of the only people with whom Roger had gotten any traction in Japan was a local pornography tycoon.

The question of maintaining a serious moral order while allowing economic freedom has, I think, troubled people right from the beginning of history, and has always been a tension within conservative thinkers, going right back to [Edmund] Burke. The traditional way of reconciling these two things was through religion, which would remove certain things from the market. Sex is removed from the market and made into a religious ceremony, and parent-child relations, education, etc. I think that’s the great benefit that religion has deferred on people down the centuries. Take it away now and we don’t know quite what’s going to happen.

41. The idols of the tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions both of the sense and of the mind are according to the measure of the individual, and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolors the nature of things by mingling its own nature with it. 42. The idols of the cave are the idols of the individual man. For every one (besides the errors common to human nature in general) has a cave or den of his own, which refracts and discolors the light of nature, owing either to his own proper and peculiar nature; or to his education and conversation with others; or to the reading of books and the authority of those whom he esteems and admires; or to the differences of impressions, accordingly as they take place in a mind preoccupied and predisposed or in a mind indifferent and settled; or the like. So that the spirit of man (according as it is meted out to different individuals) is in fact a thing variable and full of perturbation, and governed as it were by chance.

The belief that there is a difference between good and bad, meaningful and meaningless, profound and vapid, exciting and banal - this belief was once fundamental to musical education. But it offends against political correctness. Today there is only my taste and yours. The suggestion that my taste is better than yours is elitist, an offence against equality. But unless we teach children to judge, to discriminate, to recognise the difference between music of lasting value and mere ephemera, we give up on the task of education. Judgment is the precondition of true enjoyment, and the prelude to understanding art in all its forms.

The institutionalization of the radical ethos in the academy has brought with it not only an increasing politicization of the humanities, but also an increasing ignorance of the humanistic legacy. Instead of reading the great works of the past, students watch movies, pronounce on the depredations of patriarchal society, or peruse second- or third-rate works dear to their ideological cohort; instead of reading widely among primary texts, they absorb abstruse commentaries on commentaries, resorting to primary texts only to furnish illustrations for their pet critical "theory." Since many older professors have themselves been the beneficiaries of the kind of traditional education they have rejected and are denying their students, it is the students who are the real losers in this fiasco.

Speaking is like conducting an orchestra; but instead of music, you are directing emotions.

There is, in the circumstances of modern life, only one solution to the problem of resentment, and that is social mobility. The worst thing that the state can do is to create those traps – the poverty trap, the welfare trap, the education trap – which deprive people of the motives and the skills to improve their lot, and retain them in a state of permanent discontented dependence on a world that they cannot fully enter. In

I spent a lot of time with the disabled extras we had in the film, and they taught me a lot. I already knew from Mike Shaw how difficult life in a wheelchair could be. You just need to push someone around for a day and you realize how hard it is, and how little things make a huge difference. Things like kneeling down to talk to wheelchair users at their eye level. No one’s educated about it, are they? And because they aren’t, it creates a barrier. How hard would it be to replace one, just one, trigonometry class for a lesson run by a disabled person, explaining what would make their lives easier? Because everyone would do it. Even the toughest kids would do it. And it would make a huge difference to society.

Your children will remember how you made them feel whether those feelings are good or bad. And they will remember the words you used.

Speaking is like conducting an orchestra; but instead of music, you are directing emotions. What about ideas I hear you ask? Or intellectual frameworks or structures? They all are directed and communicated by speaking but they all are emotional. Ideas have to be emotional or link to or evoke emotions if they are to be remotely interesting to anyone. And an idea that is appealing is in some way emotionally satisfying.

We can think about this in fairly abstract ways: the ghost, for instance, is structurally a stubborn trace of the past that persists into the present and demands a historical understanding if it is to be laid to rest. Similarly, Sigmund Freud defined the feeling of the uncanny as the shiver of realizing that modern reason has merely repressed rather than replaced primitive superstition. 'All supposedly educated people have ceased to believe officailly that the dead can become visible as spirits', yet Freud suspeccted that at times 'almost all of us think as savages do on this topic.' This return to pre-modern beliefs was itself the product of thinking of human subjectivity as a history of developmental layers that could be stripped away in an instant of dread, returning us to a 'savage' state.

I believe it was Thomas Jefferson who said; ‘…were it left to me to decide whether we should have a government without newspapers, or newspapers without a government, I should not hesitate a moment to prefer the latter.’ In this, Watson, I heartily concur, with some reservation. Were all citizens educated and literate, and all newspapers honest and unbiased, then it may be possible for the masses to govern themselves without the bureaucracy that stifles progress today. “Unfortunately, this is not the case and I fear governments shall always be, for you and I have seen far too much evil in this world to deny their necessity.” Holmes to Watson in The Twain Papers

Like Jane, Elizabeth was remarkably intelligent, and revelled in her educational pursuits and the praise in which she received as a result. A contemporary remarked that 'her intellect and understanding are wonderful', and that she excelled as a linguist. Elizabeth also shared similar religious views to Jane, and Jane would later praise her cousin for her devotion to God. But that was probably where the similarities between the two girls ended. No correspondence between the cousins survives, but Elizabeth's later treatment of Jane's sisters suggests that the relationship between them was never a close one. There may even have been some jealousy on the part of both girls over the other's academic abilities and relationship with the Queen Dowager [Katherine Parr]. However, if this was the case then for the most part it almost certainly stemmed primarily from the 'proud and haughty' Elizabeth's side. Jane's later comments about her cousin indicate not only an element of praise and respect, but perhaps also admiration and awe for a cousin who was slightly older than her. Roger Ascham, who may have met Jane before, but certainly became more familiarly acquainted with Jane while at Chelsea, later claimed that Jane's abilities were superior to those of his own pupil. If Elizabeth became aware of this then it understandably probably led to some resentment.