With point #4 I investigate the pros and cons of outlining, as determiners of personality types!
There are two kinds of people: those who outline, and those who don’t. That’s how I see the world, anyway, based on my decades of experience in teaching
students of all ages how to write. Most writing programs do require students to learn how to outline, and it’s a necessary skill. But not all students write well by starting with an outline. Here’s why–how can I know beforehand what the details of my paper will be? If you think about it, you don’t know when you begin to write what you are specifically going to write about, so how can you outline information you haven’t thought out yet?
The idea of an outline is that you will lay out a map, or blueprint, for your essay. This makes perfect sense, but writing isn’t like that. If we could neatly write an outline, in order, the minute we wanted to write a paper, we would hardly need to write the essay at all because the order and development of the concepts would be obvious! However, some people do work best with outlines because they find that having all of their “ducks in a row” before they begin to write actual sentences is most helpful.
Others of us work backwards and find that we need to write down our ideas in a somewhat random manner and then put them in order, once we consider how they relate to each other. We find it much easier to “see” their relationships before they are listed in a formal manner.
You are probably familiar with an alternative method which has been developed, called by various names: the “cluster,” “spider diagramming,” “bubble,”
“mind map,” or “brainstorming” method. This is a helpful approach for people who are intimidated by outlining or whose thought processes don’t work well for outlining, especially when first learning to write. Another method of helping students develop the frameworks for their essays is to simply have them write their ideas down using phrases, either on paper or typed on the computer, leaving a space or line between ideas. Then they can number them, circle them, etc., with arrows going from one to another – whatever works for them, in order to get the ideas ordered. From there they can make an outline fairly easily.
The Jane Schaffer method of teaching writing, which is the method I use, is a wonderful way to bring in outlining through the side door. It gives students a “place to hang their hats” without constraining them to develop complex outlines, yet they really are outlining their essays organically. The difference is that as they develop their essays they think conceptually about categories, integrating their content logically as they progress. You can find my article about the Schaffer method at https://writetothink.blog/the-writing-process/.
As I say to my students: Writing is structured, but it’s not formulaic. It’s analytical, but it’s also synthetic. It’s the development of logical thought, not just the explication of it. Write to think!
I continue the series by discussing the classical writing technique of “imitation” and how to apply this today.
In the classical education renewal movement there are attempts to get back to the art of imitation in writing. Traditionally this meant that scholars would imitate classical writers in a detailed manner, creating phrases and clauses which directly mimicked the grammar of the master they were modeling their work after. All of these present programs and efforts are laudable, but it is important to take into account the background of today’s students before offering up the most traditional kind of imitation curriculum. Here’s why:
In previous times a fully classical education included an exhaustive understanding of grammatical concepts, both in English and in Latin. While many “classically schooled” students today receive some solid grammar training, most don’t get the “full story.” (There are a few programs such as Rod and Staff or the Seton Home Study School which do provide the full complement of grammar.)
Students who receive only the rudiments of grammar in their early years should not try to “imitate” in the fully classical way in middle school and high school. Rather, they should be given assignments in which they model their work after others without trying to directly imitate their sentence structures. I base this suggestion on my experience attempting to get students who don’t have a full understanding of sentence structure to “imitate” in the traditional way. What happens with these students is that they end up struggling so hard to replicate structures they do not understand that they never move past that to produce good writing themselves. They often complete the assignments in stilted ways, just trying to get through them. At the crucial time when they should be learning to argue and analyze texts, they are instead caught up in the weeds for the sake of a “classical” education, which will in all likelihood not help them to be better writers in the long run.
If students have received genuinely complete training in grammar, they can benefit some from imitating the great writers in the traditional way. However, all students should be given assignments which focus on the diction of the works they study. This is the emphasis of the AP® (Advanced Placement) approach to teaching and testing in English and composition. First, by analyzing the diction (literary devices, tone, etc.) of great writers, all students come to understand the “nuts and bolts” of how the best authors communicate through both synthesis and analysis. Second, by responding to short assignments requiring them to compose in such a manner themselves without “worrying” about the specifics of grammar they have not learned students begin to truly model themselves after and “imitate” the finest writing. I believe that for most students today, this approach is the most helpful.
I teach writing according to the Jane Schaffer writing method, used by high achieving schools in their honors and AP programs. The Schaffer pedagogy meets the definition of “classical” because it leads students into developing critical thinking skills at an early age. Schaffer is qualitatively different from other popular “classical” writing methods, because Schaffer teaches them how to analyze, interpret, and assess ideas. Put another way: students’ minds are engaged in such a manner that they are inspired to develop independent thought. This is because students are led to ponder what a character’s (or historical figure’s) motivations are, or what the consequences of his or her actions or words are, within the context of the theme and diction of the story.
Schaffer is simply a codification of how analytical writing was taught traditionally. As I often tell students, they are like Sherlock Holmes walking onto a crime scene. They must look at the situation presented, as a whole, and from that assess what the important “evidences” are. The Schaffer method calls these “concrete details” (CDs). From there, students use the context of these facts to determine the theme(s) of the text. Why did the author use those facts at that point? Students also bring their own knowledge of life and universal truths to bear on the situation: What is the point of the passage? What does it reveal about the character, or what message is the author communicating to the reader?
When students begin to think analytically, they begin to think independently. Of course, this is the goal of a classical education, not the memorization of a bucketful of facts or texts. The necessity of having such skills before entering the halls of higher education cannot be overemphasized. The Jane Schaffer approach takes time to learn in the beginning–students are building up their “deductive” muscles. But with guidance and practice, they become independent thinkers.
The “method” is a proven way to bringing students’ minds to bear, in order to train them to focus so that they successfully learn the process of analytical reasoning. As students begin to incorporate the techniques so that they think and write inferentially, they no longer need the Schaffer steps, as they have begun the process of independent thinking–the ultimate goal of our educational efforts.
C. S. Lewis didn’t like school, but he did love learning. As he recounts in his biography, Surprised By Joy, Lewis began to get excited about scholarship when he began to be tutored by William Kirkpatrick or, as he called him, “The Great Knock.” “The Great Knock,” as he shall forever be immortalized, was a Scottish realist whose hard-line approach to logic both challenged and formed Lewis’ intellect and character. His tutor’s zeal for passing on genuine learning was infectious, and happily for all of us, Lewis caught the “disease.”
Lewis’ experience with The Great Knock was not at all like the typical classroom experience. That may seem obvious, but sadly, many online “classical” schools today appropriate the modern approaches which Lewis despised, rather than modeling themselves after The Great Knock and the real classical tradition. Here are some differences:
1. A genuine classical education includes the development of virtue along with the teaching of logic in all subjects, so students should be tutored in small groups by trustworthy teachers. This is particularly true in humanities courses. Classes which engage students in the classics of literature and history must engage students in small groups if the students are to be taught how (rather than what) to think, or the “conversation” about the texts cannot be had. This conversation involves a personal connection with students so they learn how to think for themselves and learn how to develop values based on the text. It’s just a simple fact: if your student is in a course with more than 13-15 students, that conversation cannot occur with any consistency or accountability, either for the student or teacher.
2. A classical education teaches students to appreciate and enjoy truth and beauty, not to be entertained by cutsie projects. This concept that students must be “entertained” originated in the very same modern school system which most homeschooling and classical parents say they are rejecting. Yet, many are taken in by the “feel-good” approach which the public school system has incorporated now for over a half century. That’s the contradiction of modern education: its philosophies claim to be catering to the individual needs and feelings of the student while in actuality, they deny the student access to timeless truths in the name of “feel-good” assignments. Students find real self-esteem in success and knowledge. This leads me to my next point:
3. While modern educators assert that they are trying to “relate” to the students’ interests, the larger classes, cookie-cutter demands, and busywork which many so-called classical schools implement go exactly AGAINST this goal. A classical educator helps the student find genuine joy by passing on the torch of learning, not by providing worksheets and cut and dried answers, or even the now ubiquitous “group projects.”
Classical homeschooling became popular several decades ago because parents wanted their children educated individually, mentored by adults they trusted–either the parents themselves or people they trusted to teach subject areas in which they were not competent. In other words, the vision was for the students, their children, to be tutored, mentored, guided. The advent of online schools has been both a blessing and curse to those with the homeschooling vision because while it gives parents the ability to get help in areas they are weak in, it also presents the danger of falling prey to “trusting the experts.” Many online schools present themselves as classical while actually adhering to the more modern approach to education.
What do I mean by “classical cliches” in my title, then? Many are now homeschooling for reasons which are different from those which homeschoolers who began this movement had. Those reasons are varied, and all are logical. Some homeschool to keep their children safe from school violence; some to give their children “the basics” in education which they might not get at the local public school; some in order that they do not need to vaccinate their children (such as in California). All of these families have the right and responsibility to do as they think is best for their progeny.
What is NOT right is the redefining of what a classical education is which many schools are propogating. There is no shame in education which is not classical. What is shameful is when educators and schools claim that classes which have actually adopted the modern pedagogy are actually classical, for it belies and denigrates the definition of what a classical education is. It is the responsibility of “educators” to honestly and properly define what their classes are, so that parents can make informed choices. The parents have to trust the educators, and there’s no getting around that.
Most of us were not classically trained. We want the best for our children, adjusted to our personal circumstances (geographical, financial) and our children’s personal inclinations. We tend to trust those who claim they represent the classical movement, and that is natural, especially if these educators and schools claim to hold our values.
However, the internet and the ensuing new “explosion” of internet schools have allowed people who are not experts to make many claims that they might not previously have been able to legitimize, so if we want to sign our students up for “classical” courses, it’s a good idea to give extra thought as to what that really means. Thinking about C. S. Lewis and The Great Knock gives us a concrete example of the classical model, which truly is in opposition to most of the educational philosophies which have developed over the last century. If students who are forming their character and habits are to be treated with dignity, individually, the true classical approach is the best possible approach. (Photo of The Great Knock here.)
May we all choose what is best for our own particular children/students, as we navigate this difficult marketplace, so full of complicated choices!
Parents want to give their children the best education they can and there are two extremes often applied regarding what this means. On the creative, experiential end of the spectrum are parents who focus exclusively on enriching and inspiring their children; on the other end are those who believe that learning must be strictly formulaic. Which is correct?
Students need to be constantly inspired and challenged to investigate the world for themselves, or at best, they will learn to hate school while simply “storing up” information. On the other hand, if children are not given the framework on which to “hang” knowledge, they are not learning at all, but are simply wallowing in a well of self-deception and narcissism.
A classical education is not about learning ancient terminology: it’s about learning to think for yourself, as the classical authors did.
A classical education is not about learning certain facts: it’s about developing a worldview which honors truth and beauty and engenders a love of knowledge.
A classical education is not about competing in the marketplace: it’s about believing that if students are passionate about learning they will be passionate about life and therefore, their vocations will become self-evident.
A classical education is not about believing in “experts” who claim to have grabbed the brass ring, and all you need to do is jump on their merry-go-round and — Voila! your student will be classically educated. Rather, it’s about developing a disciplined, virtuous mind and life. A person’s true vocation and joy in life will be evident if he or she follows this authentic classical path.
True classical scholarship is rare: most of us will never attain it, and that includes the many poseurs in the classical market who purport to have it and attempt to sell it to us. But given a genuine classical philosophy and pedagogy, all students can discover their God-given potential, find their place in the world, and live rich, joyous and successful lives.
Next Time~ Part 2
Curriculum Gimmicks vs. The Great Knock: Formulas vs. Structure and How C. S. Lewis Answers the Dilemma
I continue to discuss what it means to be truly classical, and this includes what it is NOT. Since we are adding Latin to our Integritas Academy courses next year using a program which is genuinely classical, I’ve been meditating upon why and how many Latin programs out there are not “classical” in methodology. What I mean is defined by what I’ve previously discussed in articles on this blog: a classical education is about how to think, not what to think, and too many schools in this rather new “classical” movement have lost track of that, in their attempts to sell their wares to a broad market and give parents a simplistic explanation of what it means to be classically educated.
First, as the motto of Integritas Academy states, students must write in order to learn to think. Many recent Latin programs which are so called “classical” are so dumbed down as to be a misrepresentation of what it means to learn Latin. A classical program must include serious writing which involves translation, not just of vocabulary, but of entire paragraphs, and later, literary works, and this kind of work must be given often, in order to move students into understanding how to read and understand classical literature.
Second, if a program is so simplistic (dumbed down) that it does not even get through the first declension, and at least most of the second declension in the first year, it defeats the purpose of presenting the student with a global understanding of the language, and therefore, any understanding of its literature or culture.
Third, students must learn thoroughly, but it is true that they must not be overwhelmed with a barrage of information which “attacks” them so that they have trouble sorting it all out. There is a balance: a program should incrementally introduce the components of Latin, yet it needs to present these components in a timely manner wherein the students understand the language conceptually; they must be able to see the forest for the trees, so pacing is everything.
Finally, students must understand early on that, unlike English, Latin is an inflected language (thus, “declensions”). For those who do not know what this means, it’s fairly simple: the meaning of English language sentences is determined by the order of the words in the sentence, so it is not “inflected.” In Latin, it doesn’t matter if the words are in a particular order or not, because designated endings with meanings which assign their syntax in the sentence are added on to the ends of the words, and determine their context; the ending syllable of the word changes, and this determines its grammar. For students to grasp what “declensions” (endings) are, they must be presented within the “big picture” – the concept that there are declensions, and what they consist of, categorically, – within the first year of their study of the language. Unfortunately, many popular Latin curricula do not accomplish this because they are so dumbed down.
Mastering Latin is an “extreme” exercise in logic. Students learn how to apply the various word endings in their exercises and writing, and in so doing, develop logical processes which are not gained in other ways. If a Latin curriculum does not get students to gain this skill in the first year of study, it is a pretty much a waste of the student’s time and effort. While Latin is, as many say in criticism of it, a “dead language,” it is important to know it, not just for understanding past literature and history, but because you learn how to think with the kind of flexibility which learning the various declensions demands. In fact, if you take a Latin program which doesn’t help you to understand the deeper logical aspects of learning this inflected language, it may even be harmful, because you are under the impression that learning a language is only a matter of memorization. Of course, nothing could be further from the truth, and Latin itself is a prima facie example of this, with the richness of the works which lie waiting for the student who masters the language.
So, let’s say a student completes two “years” of a particular Latin program, but the curriculum doesn’t get past the first declension, or maybe, the second. What that really means is that the parents (who, like most of us, have probably not had Latin) have been deceived into thinking that their child has now had a grounding in classical Latin, when, in fact, nothing of the sort has occurred. The student walks away with some Latin vocabulary roots, which he or she may or may not remember, but this is not the same as having gained a classical understanding. The student is not able to translate or grasp the meanings of any important classical works, and has no sense of what it means to “manipulate” an inflected language. Probably, the student would have been better served learning Spanish, French, or German, because at least these languages can be used pragmatically in the modern world, and also have referents in literature.
I am not saying that no students in the current classical school revival go on to master Latin: some do, but – not most. I am saying that there is a plethora of programs out there which simplify and slow down the process of learning Latin to the point where, unless a student perseveres and goes on to more sophisticated programs, he or she will not have gained a genuine grasp of the language, or its logic, and will not have been able to access the important classical works and thoughts of the classics.
Another benefit of actually mastering Latin is that students often do not need much instruction in English grammar (if any). The reason is simple: Latin teaches the English constructs, and more. While it might seem at first that taking the time to learn Latin well is a burden, this study time is counteracted by the fact the students grasp grammar to such a degree that English grammar exercises are either unnecessary or easily and
quickly understood. Also, one other aspect of classical learning that is often overlooked is that of the translating, back and forth, of Latin to English. It’s important to get a curriculum which does this consistently and thoroughly, in order to get the mind’s muscles practicing the back and forth “conversions” that must occur in order to truly learn and write a language.
My hope is that more and more people who seek a classical education will discover the benefits of taking a legitimate Latin course as part of their fully classical experience. Latin in the Christian Curriculum is such a program. Ever since my own five children were lucky enough to have been taught with this curriculum, I have wanted to be involved in promulgating it. It is already used in prestigious brick-and-mortar schools, such as Valley Christian in Silicon Valley, a school I am personally familiar with, since I grew up in that area. I support this curriculum because it is authentically classical, in all of the ways I have delineated above, while also teaching students in a step-by-step manner, using the mastery approach. You can find a review of the program by the homeschool curriculum maven, Cathy Duffy at this link: https://cathyduffyreviews.com/homeschool-reviews-core-curricula/foreign-language/latin/latin-in-the-christian-trivium.
Discussing the pedagogy of learning Latin is just one aspect of what it means to have a classical education, but it’s a pretty important component. Most of us are products of an educational system which has not taught us classically, but we are seeking ways in which we can expand our understanding of what it means to have a legitimate classical education, and to make sure we make it possible for our own children to do so. If you are interested in having your student take Latin, I hope you will investigate either the program I support, or some other program which is comprehensive in scope.
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)
On the day I married my husband John, he couldn’t read. Today, he’s a surgeon.
We married in our early twenties. John was a classic example of a student who was “failed by the system.” Despite his high IQ, he was diagnosed as dyslexic, a label which allowed him to be passed over by the system. When he proposed to me, he was already a successful car mechanic, and managed the garage at a prestigious racetrack in beautiful Sonoma Valley. I knew that the teachers, and the psychologists, and even his own family, were wrong about him: he was not “stupid.” I knew I could teach him to read and to write.
His parents were educated, but they didn’t know how to help him. Neither did the schools. As a new teacher, it never occurred to me to doubt my ability to give him the knowledge that the rest of the world had failed to impart.
It changed our lives when he agreed to let me tutor him. For the next year and a half, every day after he came home from work, we met in front of a small blackboard in our living room, where he became literate. Some years later he entered medical practice as an orthopedic surgeon, and still enjoys practicing medicine. The truth is that John’s potential was waiting to be discovered, and once he had been given the tools to mine it for himself, he excelled.
My experience teaching John was just the beginning of my journey. Since then, I have had singular success in teaching students of all ages and types: those labeled “special needs,” those labeled “gifted,” (including AP students), and those in-between. Most have gone on to successful careers in both the STEM and humanities fields. My students have been accepted at MIT, Johns Hopkins, Hillsdale, Stanford, and many other prestigious schools.
The philosophy I have developed over the years involves three principles which have worked for John and hundreds of other students I’ve taught, no matter what their ages, interests, or personalities, so I’d like to share them:
Principle #1) All students can succeed. If a student isn’t progressing, the problem is usually mine, not the student’s. This includes students who have been diagnosed with learning problems.
Principle #2). Diagnoses by “experts” are not necessarily relevant to a student’s success and may be harmful. These assessments are often based on poor science or are misapplied. They leave the false impression that a student is not “normal” and cannot succeed, or that a student who is “gifted” must be given some magic pill to be properly challenged. Instead, listening to the parents’ views of their children’s struggles and strengths is the beginning of understanding each student’s academic needs.
Principle #3) Each student is uniquely motivated to learn. Discerning individual students’ thought processes is part skill, part art. People learn by being inspired, so finding out what makes individuals “tick” is key to teaching them. People learn through inspiration and individual guidance, rather than by impersonal prescriptives whose results have often not been validated.
As we move forward in our understanding of what it means to learn, and how each individual’s psyche perceives learning, let’s remember the basics: we are all people, and we are all made in the image of God, so we all are able to learn. Those of us who teach have the privilege and responsibility of figuring out what that means in people whose approach to the world perplexes those of us who do not see the world in these unique ways.