Educators From The United States

"A report of the Carnegie Foundation recommended the abolition of the undergraduate bachelor of science degree in education leading to the state certification of teachers. Schools of education should become research institutions at the graduate level of the university and not places for the training of schoolteachers. Those planning to enter the profession of teaching should have four years of general, liberal education at the college level, and then three years of practice teaching under supervision... the best teacher is one who learns in the process of teaching."

"For the educational establishment... test scores are treated as indications of the extent to which the required ground covering has been done. ...as educationally significant. However, while they may be prognostic of a child's ability to get through school... they do not provide us with an appraisal of the child's progress in the long process of becoming a generally educated human being -- the advance made toward a more skillful, thoughtful, and cultivated mind."

"An educated person is one who, through the travail of his own life, has assimilated the ideas that make him representative of his culture."

"The argument for world government as the indispensable condition of world peace can be boiled down to a single proposition: if local civil government is necessary for local civil peace, then world civil government is necessary for world peace."

"It is obvious that teaching is a very special art, sharing with only two other arts, agriculture and medicine, an exceptionally important characteristic A doctor may do many things for his patient, but in the final analysis, it is the patient himself who must get well, grow in health. The farmer does many things for his plants or animals, but in the final analysis, it is they that must grow in size and excellence. Similarly, although the teacher may help his student in many ways, it is the student himself who must do the learning. Knowledge must grow in his mind if learning is to take place."

"To avoid this error, the error of assuming that that to be widely read and to be well read are the same thing, we must consider a certain distinction in types of learning. ... In the history of education, men have often distinguished between learning by instruction and learning by discovery. ... Discovery stands to instruction as learning without a teacher stands to learning through the help of one. In both cases the activity of learning goes on in the one who learns. It would be a mistake to suppose that discovery is active learning, and instruction passive. There is no inactive learning, just as there is no inactive reading. This is so true, in fact, that a better way to make the distinction clear is to call instruction “aided discovery.”"

"Montaigne speaks of an “Abecedarian” ignorance that precedes knowledge, and a doctoral ignorance that comes after it. The first is the ignorance of those who, not knowing their A-B-C’s, cannot read at all. The second is the ignorance of those who have misread many books. They are, as Alexander Pope rightly calls them, “bookful blockheads, ignorantly read.” There have always been literate ignoramuses, who have read too widely, and not well. The Greeks had a name for such a mixture of learning and folly which might be applied to the bookish but poorly read of all ages. They are all “sophomores.”"

"[Television, radio, and magazines] are so designed as to make thinking seem unnecessary (though this is only an appearance). The packaging of intellectual positions and views is one of the most active enterprises of some of the best minds of our day. The viewer of television, the listener to radio, the reader of magazines, is presented with a whole complex of elements—all the way from ingenious rhetoric to carefully selected data and statistics—to make it easy for him to “make up his own mind” with the minimum of difficulty and effort. But the packaging is often done so effectively that the viewer, listener, or reader does not make up his own mind at all. Instead, he inserts a packaged opinion into his mind, somewhat like inserting a cassette into a cassette player. He then pushes a button and “plays back” the opinion whenever it seems appropriate to do so. He has performed acceptably without having had to think."

"Too many facts are often as much of an obstacle to understanding as too few. There is a sense in which we moderns are inundated with facts to the detriment of understanding."

"The telephone book is full of facts, but it doesn't contain a single idea."

"In the case of good books, the point is not to see how many of them you can get through, but how many can get through to you."

"Unlike many of my contemporaries, I never write books for my fellow professors to read. I have no interest in the academic audience at all. I'm interested in Joe Doakes. A general audience can read any book I write – and they do."

"You can't be a philosopher and an activist. If you do, you get all mixed up."

"The purpose of learning is growth, and our minds, unlike our bodies, can continue growing as we continue to live."

"I always worried someone would notice me, and then when no one did, I felt lonely."

"When I read Curtis Sittenfeld's debut novel Prep, I highlighted passages for the first time since I was a student. So many of the main character's high school observations rang true that I couldn't help myself."

"At Ault, it wasn't just that we weren't supposed to be bad or unethical; we weren't even supposed to be ordinary, and stealing was worse than ordinary. It was unseemly, lacking subtlety, revealing a wish for things you did not already have."

"The newly minted author of the novel Prep talks about high school, gratuitous sex, and why her parents shouldn't be worried"

"I forgot, over and over, that the fact of my wanting something wasn’t enough to make it happen."

"But while I was in their city, it just seemed like such a mistake that I had ever left home, such an error in judgment in all our parts."

"But then she’d know what she’d probably only suspected- how messed up I really was, how much I’d been misleading them for the last four years."

"Hardly ever did it matter if you brushed your hair before driving to the grocery store, rarely did you work in an office where you cared what more than two or three people thought of you. At Ault, caring about everything was draining, but it was also exhilarating."

"How did you even know if you loved another person? Was it a hunch, like a good smell that you couldn’t identify for sure, or did a time come when you had evidence? Was it like walking through a house and once you’d crossed a certain threshold, that was love and you could never turn back? Maybe you’d go into other rooms, you’d fight or even breakup, but you’d always be on the other side of love, after and not before it. My interest in couples felt anthropological - even liking Cross, even wanting to hear from Martha that she could imagine me dating him, I myself could not imagine us together... When I through of Sin - Jun and Clara - and I did so often- what was hardest to wrap my head around was how they’d been a couple while living in the same room. How had they known when to fool around and when to just sit at their desks doing homework? Hadn’t it been either too intense, too tiring to always be around the person you wanted to impress, or else too familiar? Maybe in such close quarters you gave up hope of impressing them and sat there picking your earwax and not caring if you looked cute. But didn’t you lose something there, too? If that was what people meant by intimacy, it didn’t hold much appeal for me- it seemed like you’d be fighting each other for oxygen."

"I believed then that if you had a good encounter with a person, it was best not to see them again for as long as possible."

"As I watched her leave, my mind shot ahead to a time in the future when we would not share a room, when our daily lives would not overlap. The idea made me feel as if I were being held underwater. Then I thought, you’re being so ridiculous; you have almost three more years together, and I could breathe again. But I knew, I always knew- and as unhappy as I often was, the knowledge never made me feel better; instead it seemed the worst part of all- that our lives at Ault were only temporary."

"As for the politics here, what can you do? There’s a lot of posturing, but it’s all kind of meaningless."

"Flawed as I was, someone recognized me."

"Before or after your stole my best friend? But the real question is if you were using me to get to Martha all along, or if you just took an opportunity when you saw it."

"I have always found those times when another person recognizes you to be strangely sad; I suspect the pathos of these moments is their rareness, the way they contrast with most daily encounters. That reminder that it can be different, that you need not go through your life unknown but that you probably still will - that is the part that's almost unbearable."

"For the whole movie, I had that sense of heightened awareness that is like discomfort but is not discomfort exactly -- a tiring, enjoyable vigilance. I did not get a grasp on the movie's plot, or the names of any of the characters. Then it was over and the lights came on… Maybe this was the place Cross and I would part ways, I thought. And maybe we wouldn't even say good-bye, now that he was with his friends again; maybe I was just supposed to know."

"I did not scream or hug anyone. In fact, as the noise gained momentum, I felt its opposite, a draining of excitement. But not a draining of tension - my body was still stiff and alert, and the impulse I had, strangely, was to weep. Not because I was sad but because I was not happy, and yet, like my classmates, I'd experienced an emotional surge, I too felt the need for expression. This phenomenon -- being gripped by an overwhelming wave of feeling that was clearly not the feeling of the people around me -- had also happened at a pep rally: It made me uncomfortable, because I didn't want anyone to notice that I wasn't jumping up and down or cheering, and it also thrilled me, because it made the world seem full of possibilities that could make my heart pound. I think, looking back, that this was the single best thing about Ault, the sense of possibility… In my whole life, Ault was the place with the greatest density of people to fall in love with."

"In a world populated by people who believe that through more and more information, paradise is attainable, the computer scientist is king. But I maintain that all of this is a monumental and dangerous waste of human talent and energy. Imagine what might be accomplished if this talent and energy were turned to philosophy, to theology, to the arts, to imaginative literature or to education? Who knows what we could learn from such people — perhaps why there are wars, and hunger, and homelessness and mental illness and anger."

"Technological competition ignites total war, which means it is not possible to contain the effects of a new technology to a limited sphere of human activity... What we need to consider about the computer has nothing to do with its efficiency as a teaching tool. We need to know in what ways it is altering our conception of learning, and how, in conjunction with television, it undermines the old idea of school."

"In introducing the personal computer to the classroom, we shall be breaking a four-hundred year-old truce between the gregariousness and openness fostered by orality and the introspection and isolation fostered by the printed word. Orality stresses group learning, cooperation, and a sense of social responsibility... Print stresses individualized learning, competition, and personal autonomy. Over four centuries, teachers, while emphasizing print, have allowed orality its place in the classroom, and have therefore achieved a kind of pedagogical peace between these two forms of learning, so that what is valuable in each can be maximized. Now comes the computer, carrying anew the banner of private learning and individual problem-solving. Will the widespread use of computers in the classroom defeat once and for all the claims of communal speech? Will the computer raise egocentrism to the status of a virtue?"

"Who knows what schools will be like twenty-five years from now? Or fifty? In time, the type of student who is currently a failure may be considered a success. The type who is now successful may be regarded as a handicapped learner — slow to respond, far too detached, lacking in emotion, inadequate in creating mental pictures of reality. Consider: what Thamus called the "conceit of wisdom" — the unreal knowledge acquired through the written word — eventually became the pre-eminent form of knowledge valued by the schools. There is no reason to suppose that such a form of knowledge must always remain so highly valued."

"In the United States, we can see such collisions everywhere... but... most clearly in the schools, where two great technologies confront each other in uncompromising aspect for the control of students' minds. On the one hand, there is the world of the printed word with its emphasis on logic, sequence, history, exposition, objectivity, detachment, and discipline. On the other there is the world of television with its emphasis on imagery, narrative, presentness, simultaneity, intimacy, immediate gratification, and quick emotional response. Children come to school having been deeply conditioned by the biases of television. ...children who cannot organize their thought into logical structure even in a simple paragraph, children who cannot attend to lectures or oral explanations for more than a few minutes at a time... They are failures because there is a media war going on, and they are on the wrong side — at least for the moment."

"We can imagine that Thamus [or Amun: this is a reference to a discussion on the value of writing in Plato's Phaedrus] would also have pointed out to Gutenberg, as he did to Theuth, that the new invention would create a vast population of readers who "will receive a quantity of information without proper instruction... with the conceit of wisdom instead of real wisdom"; that reading, in other words, will compete with older forms of learning. This is yet another principle of technological change we may infer from the judgment of Thamus: new technologies compete with old ones — for time, for attention, for money, for prestige, but mostly for dominance of their world-view. This competition is implicit once we acknowledge that the medium contains an ideological bias. And it is a fierce competition, as only ideological competitions can be. It is not merely a matter of tool against tool — the alphabet attacking ideographic writing, the printing press attacking the illuminated manuscript, the photograph attacking the art of painting, television attacking the printed word. When media make war against each other, it is a case of world-views in collision."

"Because of what computers commonly do... With the exception of the electric light, there never has been a technology that better exemplifies Marshall McLuhan's aphorism "The medium is the message." …the "message" of computer technology is comprehensive and domineering. The computer argues, to put it baldly, that the most serious problems confronting us at both personal and professional levels require technical solutions through fast access to information otherwise unavailable. ...this is... nonsense. Our most serious problems are not technical, nor do they arise from inadequate information. If a nuclear catastrophe occurs, it shall not be because of inadequate information. Where people are dying of starvation, it does not occur because of inadequate information. If families break up, children are mistreated, crime terrorizes a city, education is impotent, it does not happen because of inadequate information. Mathematical equations, instantaneous communication, and vast quantities of information have nothing whatever to do with any of these problems. And the computer is useless in addressing them."

"The relationship between information and the mechanisms for its control is fairly simple to describe: Technology increases the available supply of information. ...control mechanisms are strained... When additional control mechanisms are themselves technical, they in turn further increase the supply of information. When the supply of information is no longer controllable, a general breakdown in psychic tranquillity and social purpose occurs. Without defenses, people have no way of finding meaning in their experiences, lose their capacity to remember, and have difficulty imagining reasonable futures."

"Technopoly is a state of culture... state of mind... the deification of technology, which means that the culture seeks its authorization in technology... its satisfactions... its orders... This requires the development of a new kind of social order, and of necessity leads to the rapid dissolution of much that is associated with traditional beliefs. Those who feel most comfortable in Technopoly are those who are convinced that technical progress is humanity's superhuman achievement and the instrument by which our most profound dilemmas may be solved. They also believe that information is an unmixed blessing, which through its continued and uncontrolled production and dissemination offers increased freedom, creativity, and peace of mind. The fact that information does none of these things — but quite the opposite — seems to change few opinions, for unwavering beliefs are an inevitable product of the structure of Technopoly. In particular, Technopoly flourishes when the defenses against information break down."

"With the rise of Technopoly, one of those thought-worlds disappears. Technopoly eliminates alternatives to itself in precisely the way Aldous Huxley outlined in Brave New World. It does not make them illegal. It does not make them immoral. It does not even make them unpopular. It makes them invisible and therefore irrelevant. And it does so by redefining what we mean by religion, by art, by family, by politics, by history, by truth, by privacy, by intelligence, so that our definitions fit its new requirements. Technopoly, in other words, is totalitarian technocracy."

"Two opposing world-views — the technological and the traditional — coexisted in uneasy tension. The technological was the stronger, of course, but the traditional was there — still functional, still exerting influence... This is what we find documented not only in Mark Twain but in the poetry of Walt Whitman, the speeches of Abraham Lincoln, the prose of Thoreau, the philosophy of Emerson, the novels of Hawthorne and Melville, and, most vividly of all, in Alexis de Tocqueville's monumental Democracy in America. In a word, two distinct thought-worlds were rubbing against each other in nineteenth-century America."

"In a technocracy, tools play a central role in the thought-world of the culture. Everything must give way, in some degree, to their development. The social and symbolic worlds become increasingly subject to the requirements of that development. Tools are not integrated into the culture; they attack the culture. They bid to become the culture. As a consequence, tradition, social mores, myth, politics, ritual, and religion have to fight for their lives..."

"Cultures may be classed into three types: tool-using cultures, technocracies, and technopolies. ...until the seventeenth century, all cultures were tool-users. ...the main characteristic of all tool-using cultures is that their tools were largely invented to do two things: to solve specific and urgent problems of physical life, such as in the use of waterpower, windmills, and the heavy-wheeled plow; or to serve the symbolic world of art, politics, myth, ritual, and religion, as in the construction of castles and cathedrals and the development of the mechanical clock. In either case, tools (...were not intended to attack) the dignity and integrity of the culture into which they were introduced. With some exceptions, tools did not prevent people from believing in their traditions, in their God, in their politics, in their methods of education, or in the legitimacy of their social organization..."

"Henry David Thoreau told us: "All our inventions are but improved means to an unimproved end." …Goethe told us: "One should, each day, try to hear a little song, read a good poem, see a fine picture, and, if it is possible, speak a few reasonable words." …Socrates told us: "The unexamined life is not worth living." …the prophet Micah told us: "What does the Lord require of thee but to do justly, and to love mercy and to walk humbly with thy God?" And I can tell you ...what Confucius, Isaiah, Jesus, Mohammed, the Buddha, Spinoza and Shakespeare told us... There is no escaping from ourselves. The human dilemma is as it has always been, and we solve nothing fundamental by cloaking ourselves in technological glory."

"They will give us artificial intelligence, and tell us that this is the way to self-knowledge... instantaneous global communication... the way to mutual understanding... Virtual Reality... the answer to spiritual poverty. But that is only the way of the technician, the fact-mongerer, the information junkie, and the technological idiot."

"Through the computer, the heralds say, we will make education better, religion better, politics better, our minds better — best of all, ourselves better. This is, of course, nonsense, and only the young or the ignorant or the foolish could believe it."

"What causes us the most misery and pain... has nothing to do with the sort of information made accessible by computers. The computer and its information cannot answer any of the fundamental questions we need to address to make our lives more meaningful and humane. The computer cannot provide an organizing moral framework. It cannot tell us what questions are worth asking. It cannot provide a means of understanding why we are here or why we fight each other or why decency eludes us so often, especially when we need it the most. The computer is... a magnificent toy that distracts us from facing what we most need to confront — spiritual emptiness, knowledge of ourselves, usable conceptions of the past and future."

"Did Iraq invade Kuwait because of a lack of information? If a hideous war should ensue between Iraq and the U.S., will it happen because of a lack of information? If children die of starvation in Ethiopia, does it occur because of a lack of information? ...If you and your spouse are unhappy together, and end your marriage in divorce, will it happen because of a lack of information? If your children misbehave and bring shame to your family, does it happen because of a lack of information? If someone in your family has a mental breakdown, will it happen because of a lack of information?"

"We no longer have a coherent conception of ourselves, and our universe, and our relation to one another and our world. We no longer know, as the Middle Ages did, where we come from, and where we are going, or why. That is, we don't know what information is relevant, and what information is irrelevant to our lives."