How to Transmit Classical Education Today
As I began my own live online school, many thoughts came to mind. My involvement in the resurgence of classical education over recent decades has taught me much, both about education and about human nature. And over the past eight years, I was privileged to have been an instructor in two popular online schools, and what a rich education that has been!
Primarily, a cynicism I had developed about American families through my previous teaching experiences–in particular regarding religious and (fellow) homeschoolers, has been replaced by a sense of hope about the future of America and her upcoming generations. Through the hundreds of students and parents I have “met” through teaching live online, I have discovered that there is a deep hunger for genuine learning, framed specifically by the historical Judaeo-Christian tradition which affirms that there IS such a thing as Truth with a capital “T”– that while many in our society wander in the wilderness seeking without finding, truth is, so to speak, in their backyard, if they care to dig it up.
Teachers who want to communicate truth have a heavy burden, for several reasons. First, many of us have had to go back and learn what it means to hold a classical worldview before we can teach it, for we were born at the beginning of our present dark age. Second, although there have been some significant books written about how to re-appropriate the classical canon, we still need to suss this out for ourselves: How do we transmit what it means to be classically educated in this society? As with apophatic theology, which is the defining of God by what he is not, genuine learning might best be described, firstly, by what it is not: it is not a checklist of books, and it is not a codification of learning “methods,” and it is not the memorization of facts.
The Classical World, Marketing & the American Educational Disposition
More apophatic statements: Classical learning is not about grades, or competition in the marketplace: rather, it is a path to enlightenment. Students develop the ability to think for themselves; they grapple with difficult moral dilemmas; they strive for the good and the beautiful; they seek virtue as they engage in, as Mortimer Adler framed it, “the great conversation.”
Another apophatic assertion: if you are listening to videos as a replacement for humanities courses, you are not engaging in that conversation, because just covering the “facts” of the western canon doesn’t teach you how to think; videos have their place, judiciously used, in the classroom, but recorded courses cannot duplicate the experience of interacting, debating, questioning, and growing that occurs among students. The “great conversation” cannot be conducted without live people who engage within the Socratic environment. If you are attempting to become an independent thinker, recordings of this sort will not help, no matter how many so-called “classical” schools market them as a learning tool. What they really are is a way for greedy school owners to make a lot of money without having to pay to engage real teachers in classrooms in real time, with human students, while dealing with all of the attendant problems that come with negotiating with embodied people, not “virtual” life. Schools which provide such videos in place of genuine learning should, at the very least, delete the word “classical” from their marketing and their vocabulary. Let us strive, on our classical journey, to be honest with ourselves and be sure that we do not take shortcuts which are, in fact, wanderings in the educational wilderness.
So students (and teachers, and parents) must first learn how to distinguish the good and the beautiful from the deceitful salesmanship of our present American society, because a classical education is about finding the good and the beautiful, and learning how to love them. This is difficult, and it takes a kind of disciplined effort which is often interrupted (sometimes necessarily) by the distraction of test scores and college requirements, and significantly but unnecessarily, by the slick marketing of some schools which present themselves as classical but all too often are really just repackaged versions of the bureaucratic public school system which has developed in this country; a system which provides false formulaic answers to the nagging question which rightly besets all of those called to the vocation of teaching: How do I pass on to others what it means to think for oneself? And this will be the foremost question for upcoming devotees of genuine classical learning: how to distinguish between and among schools which use the word “classical” as an appeal to gain certain clientele, and those which rightly and truly practice the classical way: that of teaching students to think for themselves in the light of Truth. (May 2017)
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Cindy C. Lange, MA