Category Archives: Conversation of Mankind

If Teachers Want Confident Pupils They Should Teach Them to Communicate Well

The Sutton Trust report ‘Life Lessons, Improving essential life skills for young people’ (Oct 2017) makes interesting reading. There is much to discuss within its pages. One of the things that stood out for me is the need to teach written and spoken communication ‘skills’* including debate, argument, speech and the art of conversation.

When asked to rank motivation, communication, confidence, self control, ability to cope with stress into a rank order employers put motivation first, closely followed by communication ‘skills’ whereas teachers put a great deal of emphasis on confidence with communication ‘skills’ way behind in third place.

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In the Oxford English Dictionary confidence is described as:

A feeling of self-assurance arising from an appreciation of one’s own abilities or qualities.

This implies that confidence arises from something rather than being a prerequisite for something. It is a quality gained from experience. It is not the same as self-esteem or arrogance, confidence can only come from a place in which one has experienced something and knows one can cope. Confidence comes from knowing one can do. Confidence that one can take a further step is due to having the prerequisite ability and knowledge  so that a risk is worth taking – that everything is in place for them so to do.

Why did the teachers surveyed rate confidence so highly and the employers much less so? Maybe the term is meaningless as it can have a wide interpretation as to what it means in practice. But if we put this doubt to one side I feel there might be something worrying about the disparity between the two. Maybe the employers feel that someone who can communicate well can move into a new area (i.e. a job) learn about it and be able to communicate with their colleagues and customers effectively growing in confidence as they learn more. Whereas the teachers feel it is confident children who are more able to learn new stuff.

Yet we have already seen confidence comes from learning rather than the other way round.

And some of the areas of knowledge teachers can teach children successfully is how to communicate eloquently and beautifully. I would be much happier if the graph showed the majority of teachers rating communication above confidence. Way above confidence. Because teachers can teach rhetoric, the whys and wherefores of debate and the knowledge necessary for a pupil to know what they are talking about. Teachers can teach knowledge and get their pupils to really grapple with that knowledge through argument and conversation. And through this children’s appreciation in their abilities will grow. In other words they will become more confident because of good teaching.

The urgency comes in with the realisation that there is a social justice angle to this.

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70% of the least disadvantaged get access to debating, whereas this falls to just over 30% for the most disadvantaged. Importantly, this is about the provision, it doesn’t reflect the take up. The Sutton Trust estimate that:

Young people in the most disadvantaged schools are 13 percentage points more likely to not be involved in any extra-curricular activities than the least disadvantaged schools (45% compared to 32%).

And that take up in schools for extra curricular activities is difficult to judge accurately in the first place. They also suggest that pupils in ‘disadvantaged schools’ are less likely to debate in class and learn how to make speeches and, indeed, write those speeches. And yet it is by learning these essential academic skills that pupils can grow in confidence. Confidence – the life ‘skill’ that, apparently, teachers most value.

Wouldn’t it be great if pupils in ‘disadvantaged’ schools had access to the full range of academic opportunities that come from learning how to communicate their learning effectively?

The spoken word is one of the ways teachers can assess the quality of learning easily and efficiently. It would be a shame if another gap between rich and poor is one of eloquence and whether a pupil is able or unable to join in with the great conversations of our time with confidence.

 

*I use the word ‘skills’ advisedly in the context of the report calling them ‘skills’. One could argue that the art of communication is about knowing what and how. For e.g. one can learn the art of rhetoric – it is a body of knowledge.

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The Need for a Progressive Attitude

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In her thoughtful essay ‘The Crisis in Education’, Hannah Arendt addresses the difficulty of teaching in the modern world. If you go into teaching with the sole purpose of making a real difference, changing the world one child at a time, you might end up doing nothing of the sort.

A revolutionary or radical attitude is needed in the adult realm because we always need to remake our world. The world is always on the verge of ruin and a traditionalist conservative view where one stands and merely ‘admires the ruins’ will do nothing to make the world a great inheritance for our children.

We should try to make the world a better place than it is. Always. This doesn’t mean an unalloyed progressive mindset is a good thing. It does mean that our arguments are continual, our disagreements fundamental and our need to work together essential. Education has an important role in this, we need to prepare children to take part in the conversations, the arguments and help them develop the wherewithal to do, to contribute and to make change.

In order to do this one can imagine the unthinking classroom being full of novelty, in which the ruins are not examined and the future is always in sight. A classroom that shapes the new utopia and children practice the skills with which they will actively make their contribution. A room where their will is the authority and in which the teacher has the role of guiding them, responding to their playful desires and wishes. This world, shaped by the teacher’s idealism, and the burgeoning youthful enthusiasm will not be tainted by the old.

Here then is the paradox, this world that comes into being will not be radical, as it will have no root. Shaped by a tyranny of the present, it won’t understand the ruins it knocks down to build its gleaming new pathways and concrete blocks – or even the blocks it is cladding. Arendt sees the role of the teacher as a difficult one for an idealist, for the teacher’s job is to bring the past into the realm of the young:

To avoid misunderstanding: it seems to me that conservatism, in the sense of conservation, is of the essence of the educational activity… But this holds good only for the realm of education, or rather for the relations between grown-ups and children, and not for the realm of politics, where we act among and with adults and equals. In politics this conservative attitude–which accepts the world as it is, striving only to preserve the status quo–can only lead to destruction, because the world, in gross and in detail, is irrevocably delivered up to the ruin of time unless human beings are determined to intervene, to alter, to create what is new…

Basically we are always educating for a world that is or is becoming out of joint, for this is the basic human situation… Because the world is made by mortals it wears out… The problem is simply to educate in such a way that a setting–right remains actually possible, even though it can, of course, never be assured. Our hope always hangs on the new which every generation brings; but precisely because we can base our hope only on this, we destroy everything if we so try to control the new that we, the old, can dictate how it will look. Exactly for the sake of what is new and revolutionary in every child, education must be conservative; it must preserve this newness and introduce it as a new thing into an old world, which, however revolutionary its actions may be, is always, from the standpoint of the next generation, superannuated and close to destruction…

the modern crisis is especially hard for the educator to bear, because it is his task to mediate between the old and the new, so that his very profession requires of him an extraordinary respect for the past. 

If, however the teacher is determined to make the child make the future in a certain way by dictating the terms of the newness of the world that they make we defeat our darker purpose. The child cannot be told how to draw the new world, they can however be painted pictures of the old one, and these pictures must be painted with warts and all. Cromwell is a great example, hugely important figure, hugely flawed and the English Civil War and its ramifications painted in as many shades of grey one can muster.

As the past isn’t one story but a continuation of one damn argument after another, children should be made aware of these arguments, that we admire ruins but the reason that they are ruins might be this… or this… we conserve in order to learn. We treat the pupil as a stranger to these facts and fictions we teach and by presenting arguments, dialectic, we give them the old world to ensure they will be able to intervene, alter and create the new.

The balance between presenting the old and the arguments within is a careful act. This includes, for example, what should be read and how it should be read. These questions are vital when considering the design of a curriculum and if we listen to the words of Arendt we are helped in our choices.

The trivium curriculum gives shape to these choices – the grammar – ‘the structures, the ‘ruins’ of the past, are examined in context, and, later, examined when the arguments of the past and the present are brought to bear, and, finally, the pupil, with this knowledge, is given the wherewithal, the ‘voice’ with which to express herself. She expresses herself freely within the constraints offered, by accepting or rejecting these chains (or degrees thereof) and offers herself up to the criticism of her teacher and, eventually, her peers. This is a truly progressive approach, rooted in the past.

The Dangers of a Personalised Curriculum

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Trying to fit a personalised curriculum around the desires of a child is a dangerous idea. If we only ever follow the extreme individualisation where the child’s own innate tastes are paramount we might never move out of McDonalds.

The argument for personalisation goes hand in hand with the idea that much that is studied is of equal value. As long as they’re reading something it doesn’t matter what it is. Why not let a child pursue their own interests? Well, because sometimes those interests might not be in their own best interests. Great Art teaches us truths, just as much as science can. Just not the same ‘type’ of truth.

In a conversation with a science teacher about ‘why we teach Shakespeare’ I suggested it’s because his message is universal, a great expression of the human condition, and exactly the sort of thing that a great education should be focused upon. Absorb a child in the words of Shakespeare and she has a companion for life.

‘It’s all subjective,’ was the reply…

And I tried to reply: yes we are talking about the ‘subjective’ but some things are better than other things and, as teachers, we need to teach children how to make the right choices – how to discern quality in all the arts, how to develop taste, how to open one’s heart to beauty and how to get involved in the conversation. It is important that the teacher opens the world of the subjective so that it becomes a place in which a child can traverse confidently.

For Kierkegaard it was the subjective truth that mattered. For him:

The subjective thinker is not a man of science, but an artist. Existing is an art. The subjective thinker is aesthetic enough to give his life aesthetic content, ethical enough to regulate it, and dialectical enough to penetrate it with thought.

It is the passionate embrace with this ‘subjective’ truth, which is a constant striving towards something, knowing it has depth, knowing it has infinite engagement and argument at its core which works like Shakespeare continue to have for us that make them great.

‘I’m a relativist.’ Said the science teacher. ‘There are objective truths which is the realm of science and everything else is relative.’

For Kierkegaard objective truth suffers for once known it no longer needs us to engage with it deeply. For some this is why they miss Shakespeare’s importance, because they switch off when they are told he is ‘good’.

But the scientist who is striving, wanting to know more, engaged in a struggle to find out is on a similar trajectory to those trying to find the truth in the subjective realm. This, not quite known, quest – keeps us involved. This is the realm in which science and art can come together.

Shakespeare is great, but how great? Shakespeare tells us truths but how true?

The need to teach a pupil about quality is a central tenet when creating a curriculum for them. The alternative to quality driving our decisions, perhaps pandering to what we think they might like, is relativism – where everything has equal value, no truth, this just opens us up to a vile petulant cynicism. And instead of the engagement with great art we have personalisation of the worst sort. Whatever you think is good, is good. Not about truth, just individual gratification. The ‘well, it’s my opinion’ argument gets us into dangerous areas. The  inability to grasp the importance of subjective truths changes the centre of gravity from a relationship with great works into a full focus on one’s own self:

From the fact that all ideologies are of equal value, that all ideologies are mere fictions, the modern relativist infers that everybody has the right to create for himself his own ideology and to attempt to enforce it with all the energy of which he is capable

Mussolini (talking about his ‘relativism by intuition’)

A Level Results Day and the Polymathic Adventurer!

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A level results day is always a bittersweet day for me, school left me when I was sixteen and by the time many of my friends were getting their A level results I was working on a market stall selling, amongst other things, whoopee cushions and fart powder. Both products with clear results.

But I digress. As a teacher I loved A level results day, it is exciting to see children, who you have seen grow, at a crossroads in their lives. Where to go? What to do? Did I get the grades? Fear, joy and misery, it’s an emotional day for all. Opening my results as a teacher was nerve-wracking, and sometimes there were individual students I’d think didn’t get the grades they deserved and sometimes the opposite, but mainly it was a day when I’d celebrate the successes with my students and say goodbye and good luck.

Despite this I can’t help think that A levels are doing our kids a disservice. Some years ago the AS level was brought in with one of the results being it gave pupils the opportunity to study a slightly wider range of subjects. A mainly Arts student could carry on with Maths, and a Science enthusiast could keep up their studies in Art; though for only a few months.

We have now returned to the ‘gold standard’ three A levels. Yet all around us we see the results of our system’s narrowness in our intellectual and academic lives. Some scientists don’t understand the Arts, and, in return, some arts graduates don’t get science, statistics; many of us struggle with languages, and the humanities become a world of their own. It seems we can’t rely on GCSEs to carry the burden of breadth.

This is why I’d like to see more schools taking on the IB, and in an ideal world where funding and staffing wasn’t an issue, I hope that many would.

I am fascinated by the polymathic individuals whose knowledge across the two or more cultures sustains their intellectual curiosity. This is why I look forward to listening to Monkman and Seagull’s Polymathic Adventure on BBC Radio Four next week, a programme I hope will appeal to all teachers and all students. Despite a narrowness in exams studied it is possible, with great effort, to keep up interests in a wide range of subjects. The effort, however, is worth it –

So here’s to some great A level results and a continuation of a life lived as a polymath adventurer!

History of Thought

In these days of very little time or space on a timetable it is still heartening to know that some schools are trying to make a space where children can be taught in a way that celebrates education for its own sake. Paradoxically this approach might have benefits beyond education, as Stefan Collini puts it: “with ever narrowing specialism there is a need for generalists to synthesise information, to make connections between the discipline silos.”

This course is an introduction to cultural capital, literacy, or whatever you like to call it in your context, where children can learn, discuss and make connections across the curriculum. It is with this aim in mind that I have been working on ‘History of Thought’, a course that enriches and stretches even the keenest of minds.

Please see below for details:

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The History of Thought (Ideas)

Purpose:

To connect ideas and thoughts across disciplines. (Inter-disciplinary)
To stretch and challenge pupils and widen their horizons.
To give pupils an in depth appreciation and knowledge of the ‘Great Western Tradition’ through a ‘Grand Tour’ of ideas and historical epochs.
To develop independent learning.
To develop pupils skills in writing and verbal communication.
To develop confidence and ability for university entrance procedures.
To enable pupils to develop their own interests and character, education for ‘freedom’.
To use the trivium as a teaching methodology.
To train staff and to encourage collaboration across departments.
To enable staff to think strategically about curriculum design and delivery.

History of ideas is intended to run alongside other disciplines. It could take the place of Religious Studies and PSHE or it could be given curriculum time of its own. The course takes a ‘liberal arts’ approach, in that it aims to ‘free’ the pupil to think for themselves and be able to make thoughtful criticisms, follow their developing ‘unique’ modes of thought, and become confident academically and be able to develop the art of conversation.

“liberal learning… above all else, is an education in imagination, an initiation into the art of this conversation…”

Michael Oakeshott

Content:

A series of historical epochs, such as: ‘Classical’, ‘Medieval’, ‘Renaissance’, ‘Enlightenment’, ‘Romantic’, ‘Modern’, ‘Contemporary’. The study could be frame by ‘what was distinct about the —— period’? or ‘what might we mean by the — – mind’?
Each of these could include a look at: science, art, architecture, geography, philosophy, literature, language, politics, ’events’ etc. in the UK, Europe, the ‘West’ and the world.
Other strands could be incorporated: ‘civilisation’, ‘trade’, ‘moral truths’, (or indeed ‘truth’ itself), ‘people’ – themes such as the growth of the individual, the nation state, ‘empire’, ‘democracy’, race, class, gender, sexuality etc.
Introducing Great Books/Objects (And discussing What is great? Why? Is this great? What is excluded/included, why might this be? Challenges to the canon) Context and Argument)

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Trivium:
The teaching of the course is designed to fit with the ‘trivium’: Pupils are introduced to the ‘knowledge’ of the era, they look at the main arguments, explore things in their context and also, maybe, with a contemporary eye (as long as that distortion is made clear). They are then invited to debate, write, argue and question one another, with the teacher ensuring that ‘the facts’ are always at the root of the discussions rather than ‘mere opinion’. Speeches, projects, essays and also products in a range of different media can then be produced – either for each epoch and/or at the end of the whole course.

EPQ:
The course can fit alongside the EPQ and be a good way of introducing it.
In Harvard all students follow a ‘programme in general education’ which, they argue: ‘…seeks to connect in an explicit way what students learn in Harvard classrooms to life outside the ivied walls and beyond the college years. The material taught in general education courses is continuous with the material taught in the rest of the curriculum, but the approach is different. These courses aim not to draw students into a discipline, but to bring the disciplines into students’ lives. The Program in General Education introduces students to subject matter and skills from across the University, and does so in ways that link the arts and sciences with the 21st century world that students will face and the lives they will lead after college.’

NB: The ‘History of Thought’ is intended as an academic core, not a second rate addendum. It is meant to be ‘highbrow’ and to furnish pupils with a good amount of cultural capital as well as give them a context to all their studies in the wider curriculum.

“Reading makes a full man, conversation a ready man, and writing an exact man.”

Francis Bacon

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Read about and listen to ‘Does the World Need Polymaths?’ here.

If you’re interested in seeing whether this course can be tailor made to fit in with your needs: please do get in touch here.

You Can’t Teach the Best That Has Been Thought and Said

Here are the slides in PDF format from my talk at the Telegraph Festival of Education at Wellington College on 22nd June 2017:

You Can’t Teach The Best That Has Been Thought and Said

Academic Education For All

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German players seemed to have more to draw on as people than English counterparts; greater all round resources that helped them navigate tournaments and pressure points 

Jonathan Northcroft: interview with Frank Lampard, Sunday Times, May 28th 2017

In our great debates about education: vocational vs grammar, 21st Century skills for the jobs that don’t yet exist vs academic education, something always seems to be missed and that is an academic education is good for all.

As Frank Lampard explains in the interview:

You’ll benefit if you bring through players who are intelligent. The best players in the world are smart and clever on the pitch and you can’t tell me that’s not a well rounded thing.

Lampard, educated at Brentwood Independent school, feels he was fortunate to have had  a good education:

…not just maths and science, but life education – and these are big things that relate on the pitch. You see it how certain players hold themselves…

He sees it as a responsibility for all football clubs to cover – educate the youngsters especially those you pull out of school at 15/16… For those that don’t make it need a good education to fall back on and those that do make it need it to fall back on too. Part of Lampard’s history is his time at West Ham Football Club.

The academy of football set up by Ted Fenton at West Ham as the ‘Cafe Cassettari’ club, where social aspects such as welcoming and providing warm food, were expanded by Malcolm Allison:

…players would exchange views on the game and make tactical plans around the dinner table, illustrating their ideas with the use of salt and pepper pots. The culmination of those years of hard work, on and off the field, was the Second Division championship in 1958 – the springboard to great cup successes at a much higher level in the mid-60s … no one should underestimate the positive influence of Malcolm Allison’s earlier role in Hammers’ history 

West Ham Club History: John Hellier

This idea should be taken further. We should realise the benefit of players and trainees knowing about Shakespeare, Goethe, Germaine Greer, Beethoven, CLR James, Brendan Behan, Gaugin, Virginia Woolf, Boadicea, Euclid, Euripides, St Augustine and Confucius; the poetry of life gives backbone to the poetry on the pitch.

Whether you are an academy of football or an ‘ordinary’ academy or school, an academic education should be for all. We are all children of a sacred olive grove (Hekademia (Ἑκαδήμεια)) dedicated to the Athena, goddess of wisdom, that gave rise to our word academia and to Plato’s famous academy.

And our children should benefit from a life dedicated to Athena too.

Whether they are to be footballers or scientists, leaders or followers, down on their luck or lucky, an academic education will enrich all their lives.

 

The Problems With Traditional Education.

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Traditional education is problematic. If it was perfect then there would be no cogent arguments against it. As Dewey made clear, what he termed as progressive education was a reaction due to “discontent with traditional education.”  This discontent is based on important ideas. Dewey described traditional education being, “…in essence, one of imposition from above and from outside.” Even though: “…good teachers will use devices of art to cover up the imposition so as to relieve it of obviously brutal features.”

Crucially:

the very situation [of traditional education] forbids much active participation by pupils in the development of what is taught. Theirs is to do—and learn… Learning here means acquisition of what already is incorporated in books and in the heads of the elders. Moreover, that which is taught… is taught as a finished product, with little regard either to the ways in which it was originally built up or to changes that will surely occur in the future. It is to a large extent the cultural product of societies that assumed the future would be much like the past, and yet it is used as educational food in a society where change is the rule, not the exception.

Instead he posits a progressive education that, instead of imposing an education from above, develops

expression and cultivation of individuality;

He sets up his progressive education in opposition to traditional modes:

to external discipline is opposed free activity; to learning from texts and teachers, learning through experience; to acquisition of isolated skills and techniques by drill, is opposed acquisition of them as means of attaining ends which make direct vital appeal; to preparation for a more or less remote future is opposed making the most of the opportunities of present life; to static aims and materials is opposed acquaintance with a changing world.

Experiential, ‘free’ learning, in the here and now, with texts and teachers taking on a different role, to support the pupil in what is vitally appealing through an acquaintance with our current world and how it is changing.

This is all very exciting. Traditional teaching and texts are set up in opposition to our current, changing times.

Freire considered Dewey to be a key philosopher of education and they have ideas in common but Freire goes further than Dewey. Instead of a ‘democratic’ education Freire’s vision is revolutionary. He saw traditional education as brutal, he used the term ‘ideology of oppression’ to clarify the relationship between the traditional teacher and the pupil:

Narration (with the teacher as narrator) leads the students to memorize mechanically the narrated account. Worse yet, it turns them into “containers,” into “receptacles” to be “filled” by the teachers. The more completely she fills the receptacles, the better a teacher she is. The more meekly the receptacles permit themselves to be filled, the better students they are.

Education thus becomes an act of depositing, in which the students are the depositories and the teacher is the depositor. Instead of communicating, the teacher issues communiques and makes deposits which the students patiently receive, memorize, and repeat. This is the “banking’ concept of education, in which the scope of action allowed to the students extends only as far as receiving, filing, and storing the deposits… in the last analysis, it is the people themselves who are filed away through the lack of creativity, transformation, and knowledge in this (at best) misguided system. For apart from inquiry, apart from the praxis, individuals cannot be truly human. Knowledge emerges only through invention and re-invention, through the restless, impatient continuing, hopeful inquiry human beings pursue in the world, with the world, and with each other.

In the banking concept of education, knowledge is a gift bestowed by those who consider themselves knowledgeable upon those whom they consider to know nothing. Projecting an absolute ignorance onto others, a characteristic of the ideology of oppression, negates education and knowledge as processes of inquiry…

one does not liberate people by alienating them. Authentic liberation-the process of humanization-is not another deposit to be made in men. Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it.

Here we have two of the greatest ‘progressive’ thinkers in education theory making important points about the limitations of traditional education.

These progressive arguments show great concern for the child, they argue that harm is being done to children, that they are being oppressed and they are not being introduced into our ever changing world.

The opposite of this would be unpalatable. Harming children by oppressing them is not a way to make them ‘truly human’. If that is the best the ‘at best, misguided’ approach of ‘oppressive’ education can do, then who wants to have any part in it?

Praxis is ‘active’ rather than passive and, for a Marxist like Freire, praxis has a revolutionary intent. It demands creative action in the present to remake and obtain the future. It requires children to be aware of the realities of life, to be critical of these realities and then go about changing them. This can only happen by freeing people. By freeing children. Not by oppressing them.

The argument is that children should not be passive receptors of handed down discriminatory, artificial, arbitrary knowledge. They should be the makers of their future. In order for this to occur they need to be impatient and restless and want to invent and reinvent the world. This means that education is a creative and political act. Whether it is democratic or revolutionary the progressive challenge to traditional education is one of power. From teacher to pupil.

Whether through revolution or democracy, power and status is firmly established as being an important part of education, texts of the past and teachers as all-knowing ‘depositors’ of static knowledge are to be resisted. Tradition is stasis, progress is movement. Authority is challenged: ‘Why are you teaching me this? Whose knowledge? Whose history? Whose science? In order to make the future we have to be critical of the present. ‘My interests are the following… this is what I want to know about’. ‘I need to get by in today’s world, and I need to build a future for myself and my comrades.’

Who wants to stand in the way of democratic rights?

GK Chesterton articulated tradition’s refusal to give up in the face of the forces of the present taking democratic control of the future:

Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about. All democrats object to men being disqualified by the accident of birth; tradition objects to their being disqualified by the accident of death. Democracy tells us not to neglect a good man’s opinion, even if he is our groom; tradition asks us not to neglect a good man’s opinion, even if he is our father.

The fact that this is heavily ‘masculinised’ language might make it easy to scoff at, but let us look beyond that and at what is being said. Tradition, the voices of the past, should not be neglected just because they are dead. Do we forget our father’s words as soon as he takes his last breath? Do we celebrate when we are rid of our grandmothers and their stifling oppression of us? Do we rejoice when the modern crushes the historical?

I think we sometimes do and sometimes we don’t, it depends very much on the quality of the relationships and the way that their wisdom and their foolishness is passed onto us.

I think Dewey and Freire have important things to say about education, I would be wrong to reject them because they are dead men. They are part of the history of education and as an educator I should make sense of the past and the present in order to critique it. As Freire would have wanted.

It is political. The left wing voice of Freire, the more liberal voice of Dewey, represent a challenge to the conserving voices of tradition. The challenge is to an idea of sanctity, of the need for authority, and a loyalty to our forbears; three ideas that the progressive mindset doesn’t tend to hold dear. But the conservative voice is important. In a truly democratic arrangement no voices should be extinguished. The great ‘conservative’ philosopher, Edmund Burke talked of society being a contract:

It is a partnership in all science; a partnership in all art; a partnership in every virtue, and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born.

This idea is an essential one in education. Dewey neglects the importance of this by dismissing it:  cultural product of societies that assumed the future would be much like the past, but should the past be an irrelevance for the political progressive?

The old laws of England—they
Whose reverend heads with age are grey,
Children of a wiser day;
And whose solemn voice must be
Thine own echo—Liberty!
Rise, like lions after slumber
In unvanquishable number!
Shake your chains to earth like dew
Which in sleep had fallen on you:
Ye are many—they are few! 

The voices of the past far from being inactive are anything but. These voices are not extolling an ideology of oppression but are, instead, as human as our present and our future. It is these voices that become authoritative through time and are, indeed, sometimes idiotic and oppressive. But we need the traditional voice:

To-morrow, and to-morrow, and to-morrow,
Creeps in this petty pace from day to day,
To the last syllable of recorded time;
And all our yesterdays have lighted fools
The way to dusty death. Out, out, brief candle!
Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more. It is a tale
Told by an idiot, full of sound and fury
Signifying nothing.

And even if we see everything as ultimately futile, we are comforted or challenged, but ultimately made wiser and better by these voices.

By teaching Dewey, Freire, Shelley and Shakespeare we have an inheritance to pass on. And if the children in front of us see no purpose, are bored by this, do not want to learn it, we have a duty to the voices of the past to ensure that their voices are still heard and also to the children of the children in front of us, for they should bear the imprint of the past too.

In the past we have voices of oppression and voices of revolution. If, in the future, anyone is going to rise up, it is the voices of the past that will inspire them.

The problem with traditional education occurs when it forgets that it has a contract with the present and the future. The problem with progressive education is when it forgets the loyalty to the authority and sanctity of the voices of the past.

I met a traveller from an antique land,
Who said—“Two vast and trunkless legs of stone
Stand in the desert. . . . Near them, on the sand,
Half sunk a shattered visage lies, whose frown,
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them, and the heart that fed;
And on the pedestal, these words appear:
My name is Ozymandias, King of Kings;
Look on my Works, ye Mighty, and despair!
Nothing beside remains. Round the decay
Of that colossal Wreck, boundless and bare
The lone and level sands stretch far away.”

As we admire the ruins of the past, we learn about our present and begin to make our futures.

A liberal arts education has this relationship at its core. A true education tradition that stretches back over the centuries, has the often contradictory tension between past, present and future to contend with. And this is what truly liberates the child. The liberal arts teacher doesn’t see this as problematic, they are not ‘oppressing’ children or ‘banking’ deposits of knowledge nor are they teaching ‘finished’ products of a fixed world. The liberal arts tradition is an ongoing dialogue throughout all time; a continuing conversation of humankind.

This is truly democratic. Indeed, revolutionary.