The Brain as a Learning Machine

During the high school years, or even earlier in the middle school years, students should gain an understanding of the human body, whether that be in biology, life science, human anatomy or otherwise. As with anything we learn, the objectives for learning systems in the body should not simply be for achieving good scores on tests, but to gain highly practical and actionable understanding for living well. For instance, a student learning how the Krebs cycle is the way the body generates energy at a cellular level through a series of chemical reactions that release energy from the oxidation of acetate that comes from carbohydrates, fats and proteins. The Krebs cycle is way more complex than the sentence I just wrote. But even in this sentence, one can hear highly practical insights a student can gain about nutrition (understanding macronutrients), breathing (injecting oxygen into the system), and exercise (aerobic efficiency).

When it comes to the brain, a student learning how neurons send electrical information along axons within systems of circuits can begin to understand that the human brain hungers to gather as much of this electrical information as possible in order to reason, plan and solve problems. Feeding our brains good “food” enables it to process this electrical information more efficiently and in more reliable ways. In other words, the brain is a learning machine. A student who conceptualizes this has actually captured the central idea of lifelong learning.

Delving deeper into the intricate workings of the human brain can shed light on the mechanisms that underpin the learning process. As we’ve already seen, neural activity consists of specialized cells transmitting electrical signals throughout the body. Learning occurs as neurons fire together, forming the circuits where information gets stored. The authors of Make It Stick describe how neurocircuitry develops in humans:

“Our neural circuitry does not mature as early as our physical development and instead continues to change and grow through our forties, fifties and sixties. Part of the maturation of these connections is the gradual thickening of the myelin coating of the axons. Myelination generally starts at the backs of our brains and moves towards the front, reaching the frontal lobes as we grow into adulthood.”

Peter Brown, Henry Roediger & Mark McDaniel, Make It Stick: The Science of Successful Learning (Belknap, 2014), 170.

This means that the insulation provided by myelin sheaths surrounding neurons plays a crucial role in the learning process not only for students in their teens, but throughout their lives. They mention the prefrontal cortex, which is responsible for higher-order cognitive functions, including problem-solving, decision-making, and the ability to adapt to novel situations. This area of the brain is still in development throughout the teen years. This goes some way towards explaining why the adolescent years are associated with a lack of impulse control and, at times, poor decision making.

The hippocampus, often referred to as the “memory center” of the brain, is instrumental in the formation of new memories and the consolidation of learned information. Again, the authors of Make It Stick give us wonderful news about this brain center:

“The hippocampus, where we consolidate learning and memory, is able to generate new neurons throughout life. The phenomenon, called neurogenesis, is thought to play a central role in the brain’s ability to recover from physical injury and in humans’ lifelong ability to learn. . . . Already scientists have shown that the activity of associative learning (that is, of learning and remembering the relationship between unrelated items, such as names and faces) stimulates an increase in the creation of new neurons in the hippocampus.”

Make it Stick, 172.

Neurogenesis, or the creation of new neurons, is still an emerging area of brain study in human subjects. But there is evidence that the hippocampus produces new neurons throughout the lifespan of healthy adults. These new neurons enable learners to continue to maintain and create neural connections, supporting the notion that we can and do learn throughout our lives. These new neuros contribute to what is known as neuroplasticity, the brain’s remarkable capacity to reorganize and form new connections between neurons. This dynamic process allows the brain to continuously adapt and evolve in response to new experiences and environmental stimuli, facilitating the acquisition of knowledge and the development of new skills.

Understanding the neuroscience behind learning can inform educational practices and help individuals optimize their cognitive abilities, ultimately empowering learners to reach their full potential. Here we’ll explore a few practical objectives that should become part of how all high schoolers are coached. These are the key skills that should be learned before leaving for college.

Three Essential Skills for College-Bound High Schoolers

From the first semester of freshman year and throughout their high school career, both teachers and students should talk about and highlight strategies related to three key skills that should operate in all subject areas. Too often we focus on content knowledge, grade-point average, or meeting college entrance requirements. While these are necessary and in some ways decent measures of core competencies, they don’t actually get at the transferable skills that enable students to manage their learning and take stock of themselves along the way as learners. In other words, these skills provide a feedback loop for students to learn how to manage their learning and eventually set goals in their learning.

The first skill is deliberate practice. This is a systematic approach to learning that has been shown to promote significant improvements in performance across a wide range of domains. At its core, deliberate practice involves focused, effortful activities designed to target specific weaknesses and push the limits of one’s current abilities.

From a neurological perspective, deliberate practice triggers key changes in the brain that facilitate learning. Repeated engagement in challenging tasks leads to the strengthening of neural pathways and the formation of new connections between neurons. This process allows the brain to adapt and improve performance over time.

Importantly, deliberate practice is distinguished from mere repetition or passive learning. It requires a high degree of concentration, feedback from a skilled coach, and a willingness to make mistakes and learn from them. By embracing this approach, individuals can systematically enhance their skills and expertise in a given area, ultimately achieving a level of mastery that would be difficult to attain through more casual or unfocused learning methods.

One of the leading voices advocating deliberate practice is Cal Newport. His thesis that “the ability to perform deep work is becoming increasingly rare at exactly the same time it is becoming increasingly valuable” is founded on the notion that one learns how to perform deep work through deliberate practice. The core components of deliberate practice consist of:

“(1) your attention is focused tightly on a specific skill you’re trying to improve or an idea you’re trying to master; (2) you receive feedback so you can correct your approach to keep your attention exactly where it’s most productive.”

Cal Newport, Deep Work: Rules for Focused Success in a Distracted World (Grand Central, 2016), 35.

Consider how a student in math or writing can be coached in specific skills and given feedback to improve their competency. This entails an atmosphere of intentional effort while also celebrating mistakes and errors so that there is ample materials with which to coach students.

The next skill is metacognition. This consists in the ability to think about one’s own learning. By monitoring their own cognitive activities, individuals can develop a deeper understanding of how they learn best and make adjustments to their study strategies accordingly. When individuals actively reflect on their learning, they are able to identify their strengths, weaknesses, and areas for improvement, allowing them to allocate their cognitive resources more efficiently.

Metacognition is actually a bundle of skills. These include planning, self-monitoring, and reflection, among others. With planning, students approach a problem – a math problem or an essay prompt – by formulating a plan for how to solve the problem. Notice that this is a shift in focus away from the specific answer towards the approach that is most appropriate for the kind of problem it is. In other words, students will often get fixated on producing correct answers, but not step back to consider strategies that help them think about their thinking. With self-monitoring, students can ask themselves questions like, “Do I understand what I have just read?” Then, they can answer this question by providing a narration or producing information from the reading. This moves a student away from reading a text and then assuming that by reading it, they understand it. Finally, by reflecting, students can consider whether they grew in skill during an exercise set, or they can evaluate sticking points in their writing process, or they can articulate skills that helped them complete the assignment.

Metacognitive practices get students to think about what they are learning. They need practice shifting into a mode where they become active learners, instead of passively taking in information. These practices can lead to enhanced long-term retention and the ability to transfer knowledge to new contexts. By cultivating metacognitive skills, learners can become more self-directed, adaptable, and ultimately, more successful in their academic and professional pursuits.

The last skill is self-advocacy. This skill promotes deeper learning and skill development through the process of actively identifying one’s needs and communicating them effectively. Most often this occurs by the student connecting with the teacher to address an area where there’s a lack of understanding or the need for support in project management. For example, a student might struggle to recall formulas in a physics class. They know how to do the math work. They simply never remember which formula goes with which problem. This student could approach the teacher to ask for help in knowing better the best way to remember how to associate formulas with problems. In a different scenario, a student has to manage a long-term essay assignment. They are struggling to break it down into manageable steps. So this student emails her teacher to schedule an appointment during office hours to map out the project in logical steps. In both of these examples, the student is advocating for themselves by articulating the issue they are facing and drawing upon the teacher to assist them in solving the issue.

When we advocate for ourselves, we activate executive function skills like planning, organization, and self-monitoring. This skills goes hand in hand with metacognition. A student who is grasping their self-understanding as a learner can begin to equip themselves by reaching out to others for help. The effort required to self-advocate cultivates a growth mindset. Individuals who take responsibility for their learning demonstrate an understanding that improvement requires sustained work. This perspective enables them to persist through challenges and maximize the benefits of educational opportunities. Ironically, by getting help from a parent or teacher, the student actually finds that effort can be matched by support. They receive the coaching and encouragement to continue on an effortful pathway.

High schoolers need practice self-advocating. It does not come naturally to most students to seek out help. So, one policy you can put in place is to require every student to ask a self-advocacy question. Or you can require a certain number of office visits per semester. By making self-advocacy an assignment, you give students the practice they need to learn how to formulate a question and how to approach a grown up for help. It can be intimidating to reach out to a teacher, so by making it an assignment, you are forcing the student to overcome their barriers to accessing help.

Imagine how a student equipped with these skills will feel when stepping onto a college campus after graduating from high school. A student who has learned what it takes to engage in deliberate practice will be able to tackle their coursework with diligence. A student who has learned to think about their thinking will be able to assess the kinds of study skills that will most effectively work in different kinds of courses. A student who has learned to self-advocate with their high school teachers will be better prepared to approach their college professors with their questions and issues.

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This is why it has been so crucial for classical Christian educators to return to foundational questions. The average parent or teacher in our movement may tire of such stargazing, but it is necessary. The means that we use to educate young human beings must be consistent with the end or purpose of education. 

But the purpose of education itself and the means we use to educate must also be consistent with our answer to the even larger question of what a human being is. Most of our practical disagreements in how to educate children have these fundamental worldview questions hovering in the background, like a ghost that will continually haunt us if we do not acknowledge its presence. 

To picture worldview commitments as star-gazing or a set of higher level propositions, at the top of a chain of deductions written out on a whiteboard somewhere, tricks us into thinking that we can assume them and get on with application. But this is untrue. The soul of education must enliven our work with children and be embodied in our curriculum, pedagogy and classroom leadership moment by moment, otherwise we will repeat the errors of competing worldviews and beliefs, half-truths and downright falsehoods.

The soul of education is therefore found in our view of the soul. Charlotte Mason’s philosophy of education is a notable example of this recognition. She grounded her educational ideas on the fundamental claim that children were persons. “I believe that the first article of a valid educational creed–’Children are born persons’–is of a revolutionary character; for what is a revolution but a complete reversal of attitude?” (The Parents’ Review 22; June 1911, 419-437). Our attitude toward children will inevitably shape our work as educators in ways that are beyond our immediate awareness. Classical Christian educators advocate a similar reversal of attitude or revolution in education.

We may not think of the word ‘person’ as carrying the same theological or philosophical weight as the word ‘soul’. But Charlotte Mason draws our attention to our modern assumptions about the nature of human beings through this word. Today even as classical Christian educators, we are stymied by a mishmash of terms for the nature of human beings: from traditional and religious terms like ‘soul’ and ‘spirit’, to the language of modern psychology and neuroscience. How do we make sense of it all? And how are these terms and our half-formed understanding of them implicitly shaping our attitude toward the children we educate? 

I have heard one of the leaders in our movement meaningfully claim that in education we are “nourishing souls,” rather than any number of alternatives. At the time there was a collective sigh in the room as we felt at a visceral level the weight of this re-imagination of education. But why? What does the word ‘soul’ even mean? And how can it be more than the ghost of our traditional imagination in a world where human beings are conceived in terms of their amygdala, frontal lobes, and dopaminergic system?

As Christians committed to the language of scripture regarding our flesh, soul, mind and spirit, how can we sift through the varying conceptions of the human person for the fundamental insights that can create a Christian revolution of attitude and methods in our educational endeavors? 

In this series of short articles on the soul of education, I propose to evaluate ancient and modern theories of the soul, from Plato and Aristotle to modern psychology and neuroscience, in order to glean important and revolutionary insights for our day-to-day educational practices. The ghost of these various conceptions of the soul are haunting our schools and classrooms. Like the Stoic Athenodorus we have to keep our heads about us, follow the ghost out into the courtyard of ideas, and learn its story by digging in the spot where it left, if we would no longer be haunted (see Pliny the Younger’s Letter to Sura). In our next article we will begin this process with Plato’s tripartite soul and its implications for education. 

I hope you enjoy this series of short articles as I take a break from my series of articles on Aristotle’s intellectual virtues. The Soul of Education is tangentially related to that extended exploration and will provide me with some needed time to wrap up book editing and writing projects, as well as research for the next series on Aristotle’s intellectual virtue of intuition or understanding (nous). Share a comment or thought on how you think any of the competing theories of the soul might be affecting our attitude and methods in education!

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In 2010, a study took mirror neurons to the next level by identifying mirror neurons in humans. Scientists were able to utilize the intracranial electrodes implanted in 21 patients who were being treated for epilepsy. These subjects were presented with a number of facial expressions and hand-grasping movements to determine cellular activity in the brain. They recorded “extracellular activity from 1177 cells in human medial frontal and temporal cortices while patients executed or observed hand grasping actions and facial emotional expressions.” (Mukamel, Roy, et al. “Single-neuron responses in humans during execution and observation of actions.” Curr. Biol. vol. 20,8 (2010): 750-6.) What this means is that humans at the neurological level respond to the actions of others. There’s a link between observed action and performing the same action. The implications of mirror neurons for bolstering our understanding of the process of learning are immense. In this article we will explore some of the ways we can increase our awareness of neuronal activity in our students as well as practical strategies to optimize learning.

Do Mirror Neurons Even Exist?

Almost immediately after the groundbreaking study of mirror neurons in human studies, the idea of mirror neurons captured the collective imagination of society. Ramachandran’s popular TED talk boldly claimed that mirror neurons “shaped civilization.” It was all too easy to jump from neurological phenomena to claims of mind reading and an easy pathway to improving a free throw simply by watching expert videos. These claims seemed too good to be true, and in large part they are too good to be true.

Thus, when Gregory Hickok came out with his book, The Myth of Mirror Neurons (Norton, 2014), much of the momentum that had built up around mirror neurons was halted. In a nutshell, Hickok began to question the claims being made regarding mirror neurons. As a language specialist, he simply didn’t see the empirical evidence in his field of specialization nor in other fields, particularly as it relates to “action understanding.” His work points out “the many ways that the theory falls short on logical or empirical grounds.”

From the skepticism of Hickok and others, a taming of the field took place where more modest models were proposed. The current debate questions whether the mirror effect is based specifically in a mirror neuron, or whether there is a mirror system that combines multiple systems such as the visual cortex and premotor cortices (see e.g., Cecelia Hayes, et al “What Happened to Mirror Neurons?” Perspectives on Psychological Science,vol. 17,1 (2021): 153-68.) It is clear that areas of the brain “light up” when an individual sees the actions of another individual. Now the question is what mechanisms are activated when this occurs, and (more important for our purposes) what can we learn about human learning from these areas of the brain. Whether mirror neurons actually exist, it does seem that there is a mirroring system in place which gives us some potential to utilize imitation based on visual and motor inputs.

Visual and Motor Connections

Even though debate remains as to what mirror neurons are and how they operate within the brain, there are some fascinating connections that are almost intuitive. To mirror another person, one must be able to see them and then do actions in a similar way. Thus the visual cortex and motor neurons are central to what is going on with this mirror effect. Let’s break this down a bit further.

Both learning and memory are closely associated with visual inputs. Not only do we need visual inputs to read text, converting symbols into units of meaning, we also need visual inputs to read faces for non-verbal cues or to “read the room” for social cues. In the book Uncommon Sense Teaching, the authors describe the connection between vision and the brain:

“Your vision and hearing are processed in the back of your brain. This behind-most area matures first, in early childhood. Mental maturation—which means pruning and loss of flexibility—gradually moves toward the front of the brain. The very last area to mature is the prefrontal cortex, where planning and judgment take place. . . .The ability to adjust the brain’s connections doesn’t stop at maturity, however. New synaptic connections as well as pruning continue throughout people’s lifetimes.”

Barbara Oakley, et al, Uncommon Sense Teaching (New York: Tarcher Perigree, 2021), 90-91.

Vision is a fundamental process of the brain that comes online early in our development. What this means is that from the earliest ages we are taking in vast amounts of information through what we see and hear. One of the consequences of the mirror system is that we become what we see, in a manner of speaking. It is important, therefore, to carefully curate the visual environment of children. Presenting children with great works of art and the natural world around us stimulates a host of neural connections that cannot be duplicated with digital screens.

Movement is equally important to learning. Consider the act of writing. There are numerous fine motor skills that transform the electrical impulses of the neurons in our brains into a series of symbols that emerge almost effortlessly on the page. Aleksandr Luria writes in his book The Working Brain:

“Writing in the initial stages takes place through a chain of isolated motor impulses, each of which is responsible for the performance of only one element of the graphic structure; with practice, this structure of the process is radically altered and writing is converted into a single ‘kinetic melody,’ no longer requiring the memorization of the visual form of each isolated letter or individual motor impulses for making every stroke.’

Aleksandr Luria, The Working Brain (New York: Penguin, 1973), 32.

Learning to write involved imitation of a pattern of letters, and then eventually a pattern of phonemes in order to spell words correctly. The intersection of visual and motor cortices seems to be this mirror system where a strong exemplar is presented to brain such that it takes in these patterns in order to reproduce them with a high level of specificity.

We see these visual and motor connections not only with reading and writing, but also with a whole host of activities, from sketching to shooting a basketball. Increasing our awareness of this connection for learning should guide our decision making as we map out our classroom décor, as we schedule our days, and as we plan our lessons.

Imitation and Mimesis: The Classical Paradigm

We are mimetic by nature, at least that is what Aristotle conjectures in his Poetics. One of the exciting avenues the discovery of mirror neurons took us down is actually one that is rather quite old. The Greek term mimesis (μίμησις) means something like imitation or simulation. Both Plato and Aristotle agree that we as human beings represent nature through imitation. This occurs through poetry, literature, painting, drama, song, etc. Plato took a somewhat negative view of our mimetic nature, contemplating that the artist can never attain a full representation of the truth. Aristotle, however, took a more positive view of the imitative process, with the artist or poet creating a representation of reality that causes the viewer to experience a type of empathy with reality. In other words, the artist’s ability to bring out some aspect of truth touches us at a deep level, making us all the more aware of something profound, or tragic, or sublime, or transcendent.

The Circe Institute website provides an excellent overview of mimetic teaching. They explain mimesis with a beautiful description:

“Mimesis is an imitation, not of the outward form, but of the inner idea—not ultimately of an action, but of the idea expressed in that action. Every art and skill is mastered through these stages, whether in school or out. It is a modified inductive form of instruction in which students are led to understand ideas by contemplating models or types of them. These models can be found in literature, history, mathematics, the fine arts, music, other human arts and activities, and nature.”

“What is Mimetic Teaching?: A Lost Tools of Writing Excerpt,” (circeinstitute.org)

The web page goes on to delineate the seven stages of a mimetic lesson. At the heart of this model is imitation. The learner is presented with something and then is called upon to imitate.

Another classic expression of imitation is carried out through apprenticeship. Here the learner copies the master on their own journey toward mastery. The heart of the apprenticeship approach to learning is deliberate practice. The student is coached to acquire and hone skills across the disciplines.

The classical paradigm of imitation and mimesis have long been instrumental for learning knowledge and skills. Now recent research are identifying that there is a neurological underpinning to these time-tested modes of learning through imitation.

Paint, Sing, Act, Dance and Play

There are many practical steps we can take as educators in light of the emerging neuroscience in addition to the classical modes of mimesis and apprenticeship. Here I will spell out a few, trusting that others will emerge in your own creative planning for your students.

First, we should present to our students excellent visual content. Here we can consider great works of art. The masters we would want to imitate ought to be ever-present in our environment. But we can go beyond great works of art. Students should see examples of beautiful handwriting. They should see excellent mathematical and geometric models. They should observe the natural world, whether that is on a nature walk or bringing quality specimens into the classroom. Once we understand how important this idea of imitation is, then we can begin to bring before our students high quality examples in all parts of life.

I am quick to add here that narration dances about the connection between the visual and motor. When the student is reading or listening, the student should be visualizing in their mind by way of their imagination what is being read or told. Then in the act of telling back, that internal visualization is converted into something verbal. We are big proponents of narration here at Educational Renaissance, and there is ample reason at a neurological level to make this a regular practice in your classroom.

Second, the point of this mirror system is that our students put into practice the exemplary models placed before them. There is a moral and spiritual aspect to this. The call for excellent books is not merely to have expansive vocabulary and eloquent style. We are looking for moral virtue in the characters of literature and history. When the mind’s eye is filled with the heroic individual, we can then be called to follow that example. Consider the biblical passage of 1 Peter 2:21, “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.” At the same time that Peter identifies Christ’s suffering as the means of our salvation, he also points to Christ as the mode of living we ought to carry out, with both moral and spiritual implications.

Third, the connection between the visual and motor cortices means we need to act out what it is we are learning. I think this happens naturally when young boys and girls act out the parts of an ancient Roman battle when they are playing during recess. At a neurological level, that kind of play is linking up all kinds of synapses in the brain. At another level, children are practicing something noble. It is a way of responding to what they have visualized in their minds eye and now carry out in bodily play. There is something to becoming more and more skilled at such activities as painting, singing, acting, dancing and playing. Consider the student who has many years of practice using the drybrush watercolor technique. That student’s ability to make visual and motor connections is enhanced by that growth in skill.

New from Educational Renaissance Publishing:

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At the same time, we noted in the last article that our recovery movement has at times struggled to name prudence or practical wisdom specifically as a central strand of the liberal arts tradition. And because of our modern scientism this has likely resulted in a de facto neglect of prudential wisdom in the classroom. We may give lip service to wisdom and virtue as our goals, but our teachers may be only nominally inclined to turn the liberal arts we train or the classic works we study toward the ends of practical wisdom. 

Even when we teach ethics, we are often like C.S. Lewis’ moral philosophers, quick to philosophize in the abstract, and to teach Great Books in their historical and literary context, but reticent to help students apply moral reasoning to their own lives. In fact, there may be some classical educators who view such preachiness as out of place. Their view of classical education is all classical languages and literature, mathematics and science for its own sake and for the mental training they afford. Practical considerations that include the particulars of modern life and the choices that students will have to make are, in their estimation, wholly out of place. They are quick to cry pragmatism and utilitarianism, preferring instead an arcane and ivory tower classicism. I would encourage such persons to read Proverbs, Xenophon’s Memorabilia and Plato’s Republic, and then return to read the rest of this series. 

In fact, Aristotle’s intellectual virtue of prudence proposes the ideal middle way in education between practicality and liberality, between what is useful and learning for its own sake. The joy of learning is indeed one of the values of the classical tradition, but so is practicality and a stoic awareness of the limited time we have on earth. We might think of this under the classical quest for the good life or the life well lived. Education is not all fun and games, even arcane and intellectual ones; our choices often have the weight of life and death upon them. In this light, all subjects of study have a practical dimension to them, in terms of how human beings should think about, value and use them for other ends. There is a hierarchy of goods and needs, and human beings ought to value the world in a certain way, in accordance with a true ordo amoris, to cite Augustine’s phrase for a proper ordering of loves. By adopting this perspective or attuning ourselves to this dimension of things, we will begin to see how we might instill prudence in the young. 

Deliberating about the Beneficial

Aristotle begins his more detailed discussion of the intellectual virtue of prudence or phronesis with a set of common sense considerations:

Regarding practical wisdom we shall get at the truth by considering who are the persons we credit with it. Now it is thought to be the mark of a man of practical wisdom to be able to deliberate well about what is good and expedient for himself, not in some particular respect, e.g. about what sorts of thing conduce to health or to strength, but about what sorts of thing conduce to the good life in general.

Nicomachean Ethics, VI, ch. 5 (trans. by W. D. Ross accessed at The Internet Classics Archive)

People with prudence are masters of deliberation or consultation (as some translations have it; the Greek bouleuo can mean to “take counsel, deliberate, or resolve after deliberating”). They are able to consider counsel within themselves or with the help of others (“Without counsel plans fail, but with many advisers they succeed.” Prov. 15:22 ESV), especially regarding what is good, beneficial or expedient for themselves. 

In case the idea of expediency or prudence itself sounds too Machiavellian, it is to what is expedient or beneficial (Greek sumphero) that Paul appeals in 1st Corinthians 6:1, instead of what is simply lawful. In this case, what is expedient or beneficial can be a guide to practical thinking with a higher moral standard than mere law. In this way, Aristotelian expediency can be baptized by applying Jesus’ Golden Rule to love others as we love ourselves. Since we naturally desire what is good and beneficial for ourselves, the spiritual virtue of love of God and neighbor can guide the intellectual virtue of prudence as we deliberate about what is good for our neighbor and ourselves in God’s good world. 

We must pause here to head off a potential misunderstanding of Aristotle’s statement above. In claiming that practical wisdom entails the ability to “deliberate well about what is good and expedient for himself, not in some particular respect” like health or physical fitness, Aristotle might be heard as endorsing a philosophical quest for the good life, rather than something practical. On this view, Aristotle’s prudent person asks the big questions of life and doesn’t settle for simplistic answers or get sidetracked by subjects. After all, isn’t life more than food, and the body more than clothing? 

However, Aristotle cannot mean that a person could have practical wisdom and yet regularly and deliberately make choices that are unhealthy. Otherwise, how could it be that, as Aristotle later states, “it is not possible to be good in the strict sense without practical wisdom, nor practically wise without moral virtue” (Nicomachean Ethics Book VI, ch. 13). In their true form, moral virtue and practical wisdom are inextricably linked. So, some awareness of particular subjects, like health, that impinge on human wellbeing must be included in an education which aims to promote prudence. But it is one thing to study the art of medicine, with the goal of a profession in the medical field. It is entirely another to acquire the general understanding of particulars that will enable a person to live a healthy life, as one aspect of the good life. 

From this vantage point, we are prepared to distinguish between two ways in which an education might be practical. The more common usage today sees education as job training. And for all its abuses, there is a legitimate sense in which an education should involve apprenticeship in practical arts, trades and professions. An educated person should, in a Christian’s view at least (see e.g., 2 Thess 3:10, ESV: “If anyone is not willing to work, let him not eat.”), be prepared to provide for himself and have something to share with others (Eph 4:28: “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.”). The second way education may be practical is in providing an understanding of right and wrong, good and evil, what is beneficial, excellent and praiseworthy in human life. Practical education not only enables a man to earn a living, but also to conduct his life.

Because of this, the art of medicine may be optional, but the study of health is not. But too often we neglect this second type of practicality in favor of the first. The same might be said of other subjects: history and politics, science and literature, technology, mathematics and economics. All these have their practical dimension, in which some understanding of them will help one to make beneficial or expedient decisions for oneself and others in the world. 

Deliberating with the Variables

Aristotle goes on to explain practical wisdom as distinct from the arts:

This is shown by the fact that we credit men with practical wisdom in some particular respect when they have calculated well with a view to some good end which is one of those that are not the object of any art. It follows that in the general sense also the man who is capable of deliberating has practical wisdom.

Nicomachean Ethics, Book VI, ch. 5

In essence, prudential wisdom then is about calculating, consulting or deliberating about what is best. It consists in properly weighing the options. Moral virtue itself is a habit, and therefore does not involve deliberation. But only by deliberation are moral virtues maintained as habits, and only through the right hands will a person see the right ends and value the means correctly. The arts likewise involve habits, as well as thoughtful analysis of means and ends, but only for the purpose of production, not for essential choices about how to live in the world.

The prudential perspective thus sets limits on what is valuable to know or think. It is as the Psalmist said, 

O LORD, my heart is not lifted up;

my eyes are not raised too high;

I do not occupy myself with things

too great and too marvelous for me.

Psalm 131:1 ESV

There is a humility in the concerns of prudence to focus on earthly things and human things, rather than divine or arcane marvels. The way Aristotle distinguishes these categories involves the idea of the variable and invariable, what is changeable or unchangeable. Philosophical discussions of contingency developed from this distinction between what must necessarily and logically be true and that which could be otherwise. We might think of variable things as the facts of a case. They are matters which could be different in a different case.

This distinction between the variable and invariable aligns with Aristotle’s distinction between practical wisdom (phronesis) and scientific knowledge (episteme). He explains,

Now no one deliberates about things that are invariable, nor about things that it is impossible for him to do. Therefore, since scientific knowledge involves demonstration, but there is no demonstration of things whose first principles are variable (for all such things might actually be otherwise), and since it is impossible to deliberate about things that are of necessity, practical wisdom cannot be scientific knowledge nor art; not science because that which can be done is capable of being otherwise, not art because action and making are different kinds of thing. The remaining alternative, then, is that it is a true and reasoned state of capacity to act with regard to the things that are good or bad for man. For while making has an end other than itself, action cannot; for good action itself is its end.

Nicomachean Ethics, Book VI, ch. 5

The goal of production is always its usefulness for something else, but a decision to act a certain way has its goal in itself: living a good life. So far so good on the distinction between artistry and prudence. We have had occasion already to define scientific knowledge (episteme) as the ability to demonstrate some truth. In Aristotle’s logical system of distinctions, the possession of scientific knowledge involves the demonstration or proof of something from first principles that could not be otherwise. Aristotle later mentions an example from mathematics: “that the triangle has or has not its angles equal to two right angles.” No one deliberates or takes counsel about that but only about affairs in which he can make a choice. The first principles that entail knowledge about triangles are fundamental and of necessity; we cannot really imagine a world in which they were otherwise. 

Our conclusion, then, is simply a restatement of Aristotle’s definition of prudence (phronesis) as a “true and reasoned state of capacity to act with regard to things that are good or bad for man.” The true reasoning of practical wisdom takes place in deliberation, when a person takes counsel by considering various actions. He or she must know the particulars of the situation as well as universal human values. As Aristotle’s says, 

Nor is practical wisdom concerned with universals only—it must also recognize the particulars; for it is practical, and practice is concerned with particulars. This is why some who do not know, and especially those who have experience, are more practical than others who know; for if a man knew that light meats are digestible and wholesome but did not know which sorts of meat are light, he would not produce health, but the man who knows that chicken is wholesome is more likely to produce health.

Nicomachean Ethics, Book VI, ch. 7

Aristotle comes full circle on the example of health, enabling us to confirm that there is a prudential perspective on the subject of human health. We can distinguish it even further from scientific knowledge now through this example. While a person might know through deductive reasoning from the first principles of (ancient) medicine and nutrition that light meats are digestible and wholesome, he could still be unaware of the particulars. An experienced person might not know the general categories and theory, but know the particular facts that chicken is wholesome. So, in deliberating about what to eat that might promote health, the experienced person is at an advantage over the person with theoretical knowledge.

Reclaiming the Practical Perspective for Classical Education

All that we have seen so far demonstrates the legitimacy of taking a practical perspective on various subjects in education. One of the unfortunate effects of the modern education landscape is that practicality has been subsumed under progressive education’s utilitarianism and pragmatism. In defending subjects like Latin, ancient and medieval history, and the arts, from those who swept out impractical subjects for dead people, some classical educators have strapped on the armor of “art for art’s sake” so long that have reflexively neglected the proper practicality of the classical tradition.

In this context, contemporary educators have tended to stress research findings to support making subjects relevant to the lives of their students. On the one hand, such insistence on connecting everything to students’ day-to-day lives seems extreme and anti-classical. Must I really make connections between modern day gang wars and the stories of the Greeks and Trojans? Context is everything. Such a teaching move could be either far-fetched or brilliant. Besides, the supposition that every subject of study must prove itself as relevant to the student before he or she can rightfully be expected to engage it with their full attention is manifestly pernicious. Teachers and schools end up cutting valuable subjects and justifying the practicality of STEM on the job-preparation motive alone. 

On the other hand, we now have classical reason, founded in the educational objective of developing prudence, to adopt the practical perspective, especially on the humanities, health, and economics, without neglecting the cultivation of other intellectual virtues in their place. After all, relevance is only one among several factors that “reduce stress and lead to the thinking, reflective brain response” (see Neuroteach, by Whitman and Kelleher, p. 69). It is not the case that every subject must justify itself as practical, in the sense of relevant to my personal life decisions. Yet the practicality of instructing the conscience for life must be the beating heart of the whole educational experience, not the whole of education but a living center that pumps the blood of human interest into every other part.

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For example, a teacher responsible for teaching The Great Gatsby must consider how the book will be taught, what she will focus on, and how she intends for students to develop and grow through the study. Each day, she walks into a room full of students in need of direction for approaching the text. This requires leadership.

In modern educational circles, we often speak, not of leadership, but of “classroom management.” Unfortunately, this phrase is embedded with faulty assumptions about who students are, what the purpose of learning is, and how we are to manage them toward some desirable end. As a result, classroom management techniques are problematic in two key ways.

First, classroom management techniques are often behavioristic. In other words, they seek to address the behavior of students through systems of external rewards and consequences, rather than aiming to form the whole person of the child, especially the heart. Strategies are deployed to artificially motivate behaviors of respect, obedience, service, and even kindness in a way disconnected from the child’s internal moral development. Is this child growing in a love and understanding of the idea of respect for authority? How is the child becoming more servant-hearted in her disposition? These questions are not usually asked in typical classroom management conversations.

Second, classroom management techniques are often task-oriented rather than people-oriented. This makes sense since the phrase emerged during the post-industrial revolution in which the effective and efficient completion of tasks was prized above all else. Now, at its best, modern business management theory is people-oriented, but most managers too easily slip into the mindset of “How do I get this employee to perform this task?” rather than “How do I lead this employee on a path toward growth and increasing expertise?” The latter focuses on the development of the talent and skill of people, not simply whether they are hitting the deadlines. 

To equip teachers to grow as true leaders of their students, in this article I will recommend three recently published leadership books that contain relevant ideas for classroom leadership. These resources will help teachers see their true leadership role and therefore embrace the responsibility for them to invest deeply in the lives of their students. While teachers will need to push through some of the business-focused examples of these resources, the underlying ideas are both relevant and applicable for classroom leadership today.

Multipliers by Liz Wiseman 

The first book I want to recommend is Multipliers (HarperCollins, 2017) by researcher Liz Wiseman. In this book, Wiseman sets out to show how leaders can make people under their supervision smarter, rather than targeting mere compliance. Early on, she differentiates between two managers, the Genius Maker and the Genius (9). The genius maker grows people’s intelligence by “extracting the smarts and maximum effort from each member on the team.” This type of leader talks only about 10% of the time, thereby making space for others to grow through active participation in coming up with solutions to a problem. 

In contrast, the genius is self-oriented. He is smart and successful, and everyone in the room knows who has the best ideas. He may facilitate “conversations” but soon these turn into opportunities for him to share his correct views with others. After all, he is the genius. Why not just listen to him? The result is that people do not have the permission to think for themselves or the legitimate responsibility to make decisions. It all goes back to what the genius thinks is right. 

For Wiseman, the genius maker is a multiplier of of intelligence while the genius is actually a diminisher. At heart, multipliers “invoke each person’s unique intelligence and create an atmosphere of genius–innovation, productive effort, and collective intelligence” (10). The upshot is that these leaders not only access people’s current capability, they stretch it. People actually report getting smarter under the supervision of multipliers. The fundamental assumption of a multiplier is “People are smart and will figure this out” whereas the assumption of the diminisher is “They will never figure this out without me” (20). 

Teachers can become multipliers of intelligence in their classrooms by resisting the urge to be the residential genius. Although they are older, smarter, and more experienced, these assets can be leveraged to empower their students toward growing their own abilities, rather than making it all about the teacher.

Diagnostic Questions for Teachers:

• Do you empower students in your classroom to make major contributions to class culture, discussions, learning, and skill demonstration? 
• Is there room in your classroom for students to make mistakes as you stretch them to attempt difficult assignments?
• Do you ask your students to explain complex concepts to their peers rather than yourself?
• Does your approach to grading grow student intellectual confidence or does it foster dependence on your own intelligence?

Boundaries for Leaders by Dr. Henry Cloud

Boundaries for Leaders (HarperCollins, 2013) is written by clinical psychologist Dr. Henry Cloud, an author recognized for his work on cultivating healthy relationships. In Chapter 1, he writes, “This book is about what leaders need to do in order for people to accomplish a vision” (2). The key word here for Cloud is people. He will go on to argue that people perform their best work in healthy work cultures that take into consideration the psychological well-being of both employer and employee. By setting good boundaries in place and leading in a way that people’s brains can follow, Cloud contends, good results will come. 

Cloud writes that boundaries are made up of two things: what you create and what you allow (15). A boundary is a property line, marking out who is responsible and for what. When someone is given real ownership of something, anything that happens under their supervision only happens because they created it or allowed it. 

In top-performing classrooms, teachers teach in a way that makes it possible for their students’ brains to function as they were designed (25). This happens through setting good boundaries. Cloud writes, “Show me a person, team, or a company that gets results, and I will show you the leadership boundaries that make it possible” (26).

As a psychologist, the author is aware of how the human brain works and what leaders can do to maximize brain health and productivity. In turn, teachers can use these insights as they seek to pass on knowledge, skills, and virtues to their students.

For example, it is helpful for a teacher to understand that the brain relies on three essential properties to achieve a particular task, be it the following of a classroom procedure or the completion of an assignment:

1. Attention: the ability to focus on relevant stimuli, and block out what is not relevant (“Do this”)
2. Inhibition: the ability to “not do” certain actions that could be distracting, irrelevant, or eve destructive (“Don’t do this”)
3. Working Memory: the ability to retain and access relevant information for reasoning, decision-making, and taking future actions (“Remember and build on this relevant information”)

As teachers design their lessons and think through what they want their students to accomplish for the day, it is beneficial to think through these three neurological elements for the completion of a task. When we ignore one or more of these elements, we risk short-circuiting our students optimal use of the way God designed their brains.

Diagnostic Questions for Teachers:

• What student behaviors in your classroom have you created or allowed?
• How do your lessons promote student attention on what is most important for the curricular objective?
• What procedures and expectations have you established and maintained to ensure that what is not important or destructive is not allowed in?
• How are you building your students’ working memory of key information to help them complete assignments with greater success? 

The Motive by Patrick Lencioni 

The Motive (Wiley, 2020), written especially for CEOs, explores the underlying motivation of a good leader. Author Patrick Lencioni, well-known for his book Five Dysfunctions of a Team, illustrates through a leadership parable that one’s motivation for leading will dictate what one prioritizes and how he or she spends her time.

In the parable, two types of leadership motivation are at play (135). Reward-centered leadership rests on the fundamental assumption that the leader, having been selected for the role, has arrived and therefore possesses the freedom to design her job around what she most enjoys. It is the belief that the leader’s work should be pleasant and enjoyable because the leadership position is the reward. She therefore has the freedom to avoid mundane, unpleasant, or uncomfortable work if she so pleases, which she does.

In contrast, responsibility-centered leadership assumes that leadership is all about responsibility and service. It is the belief that being a leader is responsible; therefore, the experience of leading should be difficult and challenging (though certainly not without elements of gratification). 

To be clear, Lencioni writes that no leader perfectly embodies one form of motivation or the other. But one of these motives will be predominant and leaders need to be self-aware of what drives them. Reward-centered leaders often resist and avoid doing the difficult things that only they can do for the team they are leading. As a result, the whole organization suffers.

When it comes to leading a classroom, there are all sorts of things that a teacher would prefer not to do: address difficult student behavior, call a parent with bad news to share, have “family talks” with the whole class about negative classroom culture issues, or give a low grade on an assignment. But to be the best leaders they can, teachers need to lean into these responsibilities and thereby discharge their role teacher well.

Diagnostic Questions for Teachers

• What is your motivation for becoming a teacher?
• What are the 3-5 things you can do for your class that no one else can do? 
• How are you caring for your class culture, especially rooting out dysfunctional behavior and forming healthy interpersonal dynamics?
• What kind of feedback do you give your students on their behavior and work? 
• When was the last time you had a difficult conversation with a student in which you addressed unhealthy behavior?
• When was the last time you complained about a student’s or parent’s behavior? What steps do you need to take to address it?
• How often are you reminding your students of the big picture of their education, your particular curriculum, and the core values of your classroom?

Conclusion

Teachers are the leaders of their classrooms, responsible for casting vision for their students, supporting them in their work, and cultivating healthy classroom cultures. Rather than deploying classroom management techniques which can be overly behavioristic and task-oriented, teachers should embrace their role as leaders and focus on developing their people. By helping teachers become better leaders, we will see dynamic classrooms, better learning results, and, most importantly, thriving students.

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In the quotation above, Charlotte Mason identifies what she believes are the three instruments of education at a teacher’s disposal: atmosphere, discipline, and life. In my first article in this series, I explored the instrument of atmosphere. 

In Mason’s view, the sort of atmosphere a teacher builds is dependent primarily on her view of her students. If students are primarily future contributors to the economy, then the efficiency-driven model of a factory will do. The priority will be to standardize the content as much as possible and boil down the educational process to an assembly line of simple, repeatable acts and interchangeable parts. Likewise, if students are information processors at core, then the atmosphere of a computer lab will suffice. Pack as much information as possible into a lecture, or textbook, and call on students to analyze the data as if they were little Microsoft Excel humanoids.

But if students are persons, relational beings made in the image of God, that are endowed with 1) minds to contemplate and create 2) wills to choose the good (or evil) 3) physical bodies to steward and 4) souls to connect with God Himself, then the task of education, and the atmosphere of a classroom by implication, will look very different.

In today’s article, I will move on to the second instrument of Mason’s triad: “Education is a Discipline.” We will see that, like atmosphere, discipline, or training, is very much an instrument with the idea of students as persons in view. God created humans as persons hard-wired for growth. Either they grow or decline over time; there is no such thing as a static human being. It therefore falls to parents and teachers to consider how they will help children grow, especially through supporting them to develop good habits from a young age. These habits over time become the soil for a child’s moral life to spring up. This is the instrument of discipline. 

Preparing Children for the World…But Which World?

Let us acknowledge it: life is difficult. People face a variety of challenges throughout life, whether they be financial, relational, professional, physical, or otherwise. This realization finds credence across philosophies and religions. The writer of Ecclesiastes observes that life is full of toil and ultimately meaningless (apart from God). The Buddha built a whole religion on four noble truths, the first being that “life is suffering.” There is no shortage of trials we will encounter as human beings. Our posture should therefore pivot from one of full avoidance of these trials, but rather an acceptance and preparation for how to overcome them.

In the classic dystopian novel Brave New World (First Harper Perennial Modern Classics, 2006), originally published by Harper and Brothers in 1932, author Aldous Huxley imagines a future world state in which the trials described above are all but eliminated. Through genetically engineering humans for specific castes, abolishing traditional moral norms, and mass producing happiness-producing drugs for daily consumption, the brave new world is one of ever-present, uninterrupted, happiness.

Interestingly, in this world, there seems to be no need for nobility, heroism, or discipline for that matter. It is a tailor-made civilization in which natural impulses are free to run their course with no fear of the consequences. Habits can continue to be helpful, but there are mechanisms already built into society to prevent real negative consequences from occurring. The startling result: “Anyone can be virtuous now” (238).

Of course, this is not our world, at least, not yet. The children we instruct, whether in our homes or classrooms, must be prepared to encounter challenges, friction points, trials, and opportunities to do what is right. This struggle is constituted both externally (in the circumstances they face) and internally (in mastering their own thoughts, desires, and choices).

Raising children to be disciplined, therefore, should be no afterthought in education. It is a primary responsibility for raising strong, thoughtful, noble, and virtuous men and women.

The Discipline of Habits 

Charlotte Mason believed that the key to helping children build strong moral wills and productive intellectual lives is through instilling good habits. These habits are to be trained, not through the harsh ruling of a Victorian task-master, or the behavioral manipulation of rewards systems, but through relationship, accountability, and support. Maryellen St. Cyr, co-founder of Ambleside Schools International, writes, “The idea of education as a discipline encompasses the full realm of education, taking into account its varied relationships–intellectual, moral, physical, religious, and social, as well as the great potential of persons to move in directions of change and growth” (When Children Love to Learn, 89).

This growth can be developed from a young age through habit training. In modern education, the general thought is to “let kids be kids” and by that it is meant for teachers to permit the majority of children’s natural impulses to run free in the classroom. The heart behind this sentiment, of course, is a desire for the children to be happy. But Mason’s profound insight, which is replete with biblical truth, is that equipping students to develop control over these impulses is actually what will set them up well for a life of flourishing. As one proverb puts it, “Train up a child in the way he should go: and when he is old, he will not depart from it” (Proverbs 22:6, ESV).

We can begin to see that through helping students develop good habits–attention, self-control, respects for others, kindness, and responsibility–we are preparing them for a life of growth. In Home Education, Charlotte Mason writes, “It is unchangeably true that the child who is not being consistently raised to a higher and a higher platform will sink to a lower and a lower. Wherefore, it is as much the parent’s duty to educate his child into moral strength and purpose and intellectual activity as it is to feed him and clothe him” (103).

As teachers work to train habits in the classroom, they must always keep the vision of building up persons in view. To differentiate between building up persons and mere external conformity, Maryellen St. Cyr makes this table of distinction:

What Neuroscientists Have to Say

As we have noted on Educational Renaissance on multiple occasions, such as here, the practice of habit training, which is what Charlotte Mason primarily means by the instrument of discipline, finds encouraging support in modern neuroscience. Each time we perform an act, we are rewiring our neural pathways and even creating new brain cells, processes called neuroplasticity and neurogenesis.

Mason, herself a lover of modern research, was tracking the earliest scientific discoveries of this phenomenon. She writes, “New brain tissue is being constantly formed at a startlingly rapid rate: one wonders at what age the child has no longer any part left of that brain with which he was born (Home Education, 115). 

Later she goes on to conclude:

“What follows? Why, that the actual conformation of the child’s brain depends upon the habits which the parents permit or encourage; and that the habits of the child produce the character of the man…”

Charlotte Mason, Home Education, 118.

What a profound and even mysterious insight, this connection between moral philosophy and modern neuroscience. God, in His providence, truly created us as mind-body unities. Our brains affect our morals and our morals affect our brains. And while the non-religious materialist might use these scientific discoveries to make the case that even moral phenomenon has a natural explanation, I find the more compelling conclusion to be that this sort of moral-biological synthesis is exactly what we should expect of a universe fashioned by a wise Creator.

From Habits to Virtues

The Greek philosopher Aristotle is one of the earliest proponents of habit training. He draws a straight line from habits through virtue to happiness itself. But unlike in Brave New World, in which happiness is the maximization of pleasure, Aristotle tethers happiness to virtue. Happiness is an activity that is manifested over a whole life as humans align their lives with virtues laid down by reason (A History of Philosophy, Volume 1: From Greece to Rome by Frederick Coppleston, p. 334). However, unlike Cynic contemporaries in his day, Aristotle did not excise pleasure from the equation completely. He acknowledged that circumstances can and do play a role in one’s overall flourishing. But the pathway to happiness is ultimately through virtuous activity, not pleasure-seeking. To be truly happy, one must live a life of activity in accordance with virtue. 

So how do humans become virtuous? Aristotle believed it was through practice, by cultivating good habits. People become virtuous by doing virtuous acts. A soldier becomes courageous, not through reading about it, though that will help, but through stepping foot in the arena. Likewise, a child becomes honest by practicing telling the truth.

Now, some may anticipate the objection of circular thinking. How can one do virtuous acts without being virtuous? But how can one be virtuous without doing virtuous acts? 

Philosopher Frederick Coppleston offers this response on behalf of Aristotle: “We begin by doing acts which are objectively virtuous, without having a flex knowledge of the acts and a deliberate choice of the acts as good, a choice resulting from an habitual disposition…The accusation of a vicious circle is thus answered by the distinction between the acts which create the good disposition and the acts which flow from the good disposition once it has been created” (335). 

In other words, virtue formation is a process. We train children to begin acting in certain ways, holding them to certain expectations, even before they fully understand the “why.” To be sure, we want to relationally come beside them and discuss how particular habits are for the good of themselves and others. But we also need to be patient, understanding that the process of moral development is a lifelong journey, even for adults, one in which moral knowledge and practice slowly grow more and more aligned.

Towards a Christian View of Virtue Formation

So far, I have been discussing the notions of happiness, virtues, and habits without much reference to our Christian faith. To begin making these connections, I find Kevin Clark and Ravi Jain’s comments in The Liberal Arts Tradition (Classical Academic Press, 2019) really helpful.

Clark and Jain augment a Christian, classical notion of Aristotle’s conception of virtue by connecting virtue to participation in Christ (137). Virtue is more than human effort accompanied by the goods that come of it. It is the path of following Christ and growing in Christlikeness. It encompasses increasing spiritual intimacy with Him through obedience and reliance on the Holy Spirit. Virtue for a Christian begins by being raised with Christ and becoming a new creation (Colossians 3). When this happens, the righteousness of Christ becomes ours, and we are empowered to begin down the path of sanctification, or personal holiness.

There is much, much more to unpack here theologically, but I will need to put this work off for another article. Suffice it to say that for Christians, habit training and virtual formation should be inextricably linked to our walk with Christ and growing in unity with Him.

Conclusion

C.S. Lewis once wrote, “For the wise men of old the cardinal problem had been how to conform the soul to reality, and the solution had been knowledge, self-discipline, and virtue (The Abolition of Man, 77). By training students in habits, we are preparing students for the real world. This world is not one free of struggle, pain, and unrestricted passion, as fantasized in Brave New World. Rather it is a world of both comfort and struggle, joy and pain, self-restraint and pleasure.

The well-trained student can navigate both, but not by accident. Rather, it is through year after year of virtue formation through habit training. As the metal worker bends his material into proper shape, so we has humans, through practicing habits, can gradually build lives aligned with virtue. United with Christ, we acknowledge that this strength comes not from us, but from the Holy Spirit, as His power is made perfect in our weakness.

If you want to go deeper into habit training, your next step is to download our free eBook. Enjoy!

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For example, the habit of timeliness is indispensable for a life of ease. Imagine how difficult life is for the person who struggles with timeliness. He is constantly behind–missing meetings here, chasing deadlines there–and feels the constant pressure to keep up and keep calm despite the ever-present burden of the clock. On the contrary, imagine the person who has mastered timeliness. He is able to go about his day with an exceptional disposition of nonchalance. He effortlessly moves from task to task, allowing his habit of timeliness to pave the way for peaceful relationships and productive outcomes to emerge.

Charlotte Mason famously taught that the most effortful aspect of being a teacher is not the teaching itself. It is the habit training that goes on behind the scenes. If teachers equip students with good habits, then the lessons, provided they are of the right sort, will take care of themselves (Towards a Philosophy of Education, p. 99). Students will gain a newfound ability to focus, concentrate, follow instructions, and engage the ideas of the lesson with an exceptional degree of independence.

More recently, modern research has confirmed the fascinating neuroscience behind the formation of good habits. It has also confirmed that the formation of habits geared toward strengthening the will are the most reliable indicator for achievement. Modern researchers have given a name for this special bundle of will-power habits: Grit. 

In this article, I will explore how teachers can help foster grit in their students in the classroom through guidance from Charlotte Mason on habit training. The concept that comes closest to grit for the British educator is perfect, or thorough, execution. Perfect execution is the act of completing a task as well as one can within a reasonable amount of time. Cultivating this habit takes strategy and effort to be sure, but the reward is worth it. Over time, children develop habits of perseverance, responsibility, and care for one’s work, all leading to a unique strength of will: grit. 

What is Perfect Execution?

Have you ever wondered why some children write with remarkably elegant penmanship and others rush? Or why some children complete fitness exercises with perfect form all the way to completion while others struggle? 

While it is tempting to attribute these feats to natural talent or even gender differences, the truth is that both tasks were carried to completion through habits of perfect execution. By “perfect” I do not mean literally perfect, but the repeated act of aiming for perfection through giving a thorough effort each and every time. 

For children who complete tasks with thoroughness, two factors are at play: First, they care about their work. They have come to believe that the tasks they execute to some extent matter.

Second, they work with a resolved commitment to do their best. They do not settle for half-measures or shortcuts. They have the perseverance and fortitude to carry out a task to completion. This willpower did not appear over night. It came as the result of deliberate practice and usually, but not necessarily, the encouragement of a supportive mentor. 

Training the Habit of Perfect Execution

We tend to assume students will grow more proficient in a task over time simply through repetition. After all, we are told, practice makes perfect. What we fail to realize is that imperfect practice yields precisely that: imperfection. Admiring the German and French schools of her day, Charlotte Mason observes, “…if children get the habit of turning out imperfect work, the men and women will undoubtedly keep that habit up” (Home Education, p. 159).

To train the habit of perfect execution, Charlotte Mason taught that parents and teachers should hold high yet realistic expectations of children as they work. She writes, “No work should be given to a child that he cannot execute perfectly, and then perfection should be required from him as a matter of course” (Home Education, p. 159). The key to growing in perfect execution is to prioritize quality over quantity, and to expect and support the highest quality the child is capable of each and every time.

When it comes to teaching penmanship, for example, it is tempting to think that a great quantity of practice is the surest way to learn to form letters. But Charlotte Mason cautions that it not so much how many letters are written, but the quality of the letters:

For instance, he is set to do a copy of strokes, and is allowed to show a slateful at all sorts of slopes and all sorts of intervals; his moral sense is vitiated, his eye is injured. Set him six strokes to copy; let him, not bring a slateful, but six perfect strokes, at regular distances and at regular slopes. If he produces a faulty pair, get him to point out the fault, and persevere until he has produced his task; if he does not do it to-day, let him go on to-morrow and the next day, and when the six perfect strokes appear, let it be an occasion of triumph.

Home Education, p. 160

In the quotation above, Mason is clear to emphasize that perseverance and perfect execution matter most in habit formation. Likewise with other activities, teachers should always expect the child to give her very best: “So with the little tasks of painting, drawing, or construction he sets himself––let everything he does be well done. An unsteady house of cards is a thing to be ashamed of. Closely connected with this habit of ‘perfect work’ is that of finishing whatever is taken in hand. The child should rarely be allowed to set his hand to a new undertaking until the last is finished” (Home Education, p. 160).

So often in our modern world we feel the pressure to be efficient and useful. In a block of time, we would rather perform ten tasks poorly than one task exceptionally. But here we see the secret for setting up children for long-term flourishing. The solution is not to pile on hours of homework each night after a full day of school. It is not to assign endless loads of busy work to keep students occupied. It is to assist students in approaching each and every task with the discipline to do their very best. This is how we as educators train the habit of perfect execution.

The Power of Grit

In her New York Times bestseller Grit (Scribner, 2016), psychologist Angela Duckworth shares her findings on the power of grit to drive achievement. She defines grit as the unique combination of passion and perseverance, determination and direction (8). People with grit are resilient and hardworking, propelled by some deeply held belief. They are convinced that whatever they are doggedly pursuing matters.

Central to Duckworth’s research findings is the notion that in examining cases of achievement we tend to be distracted by talent. That is, when we encounter a person who has achieved great things, we often chalk it up to raw ability. While there is certainly something to be said for God-given strengths and abilities, too often we let  natural ability overshadow the dedicated work ethic an achiever cultivated to get there.

To reconcile natural talent and the power of grit, Duckworth argues that “effort counts twice” (35). Rather than drawing a direct line from talent to achievement, the psychologist suggests there is more to the equation. For achievement to occur there are two instances of calculus. First, the achiever invests effort into his or her natural talent to develop a particular skill. Then, the achiever builds on that skill through more effort to reach the level of exceptional achievement. Effort counts twice.

More Important than Grit

It is important to note here that grit in and of itself is not equivalent to character in the moral sense. It is possible to have a lot of grit, and therefore to be a high achiever, but to be a very bad person. In Duckworth’s own social science parlance she distinguishes between strengths of will, heart, and mind (273). Strength of will, or willpower, includes attributes like self-control, delayed gratification, grit, and the growth mindset. Strength of heart includes what we would classically describe as moral virtues: gratitude, honesty, empathy, and kindness. And strength of mind includes curiosity and creative thinking.

In a 2018 interview with the Association for Supervision and Curriculum Development, Duckworth acknowledges that strength of heart does not lead to the same levels of achievement as strength of will, but it is more important. She admits that she would rather her own daughters be good before they are great.

This is an important word for classical educators, including Charlotte Mason followers. All this talk about perfect execution, grit, and achievement can quickly get our minds churning about how we harness this power for, say, elevating standardized test results. We would do well to remember, as Duckworth does in her own secular way, that “while man looks at the outward appearance, God looks at the heart” (1 Samuel 16:7). At the end of the day, more than achievement, we will be judged not by what we accomplished, but how we lived.

Fostering Grit Through Habit Training

So how do we help our students become more gritty, not for the sake of worldly achievement, but for true human flourishing? A great place to start is by cultivating the habit of perfect execution in the classroom. Commit to having your students only work on tasks they can complete with excellence and then hold them to it. 

Briefly, here are three steps for cultivating this habit:

1. Clarify your expectations. 
2. Cast vision for the worthiness of the work. 
3. Support them throughout.

By clarifying your expectations, you are making it unmistakably clear what your students are to do and how they are to do it. They should have a good sense of “the final product” so they know what to aim for. And they should understand that process and format matters: the “how” is just as important as the “what.”

When you cast vision for the worthiness of the work, you are giving your students a picture of why this work matters. This is what Charlotte Mason would call “sowing the idea.” If they are working on a map of Asia, for example, you could emphasize the beauty and variety we observe across the globe. Highlight some unique cultural artifacts from the region to help them form a concrete relationship with it. In order for the habit of perfect execution to take, student care is a necessary precondition. High teacher expectations without student ownership and care devolves into micro-management all too quickly.

Once they begin their work, teachers must support students throughout the assignment. There is a reason why the habit of perfect execution is so rare. It is hard work! As humans, our wills often fail us and we take the path of least resistance. We need wise and supportive mentors around us to hold us to the standard we set out to meet. This is the indispensable work of the teacher, and as Charlotte Mason warned, it takes the most effort!

Conclusion

As classical educators, we seek to form humans holistically as virtuous young men and women. We believe that school is not reserved exclusively for the cognitive domain, but that there is work to be done in the moral and spiritual domains as well. Through helping students develop the habit of perfect execution, we are helping students forge wills of perseverance and grit. As we do so let us keep our motivations in check. It is not ultimately to propel our students to chase after worldly achievement or to elevate their will-power over others. It is to help them grow as workers in the field, reaping the harvest the Lord has prepared for His people, as we wait for His return. Habits of perfect execution and grit, I believe, can only aid them in this worthiest of work.

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Moreover, some Christians fear, utilizing brain science to boost cognitive performance through strengthening the brain sounds like a mad scientist’s version of humanistic self-help. In our secular age, God-talk has been pushed to the margins and human innovation has taken center stage. The good news, we are told, is that with the right life plan in place, we can grow strong enough to turn our lives around on our own.

How, as Christians, can we maintain our convictions about the reality of a spiritual realm and our desperate need for God’s grace while simultaneously availing ourselves to the best of current neuroscience? What insights might scientifically-observable processes like neurogenesis and neuroplasticity yield in our calling to conform ourselves to the image of Christ?

In this blog, I will draw connections between recent findings in neuroscience with the aims of a liberal arts education. Along the way, I will consider the relationship between the body and soul, including the brain and the mind, within the context of growing spiritually and morally. Ultimately, I aim to demonstrate that a working knowledge in how to care for one’s brain is one way we can steward our human bodies well and to lead lives of virtue and wisdom in service to Jesus Christ.

Growing New Brain Cells Through a Love for Learning

One of the most stunning insights from current neuroscience is that we can grow new brain cells. As humans age, we lose brain cells over time, which is partially what leads to neurodegenerative diseases like Alzheimer’s and Parkinson’s. Aging, of course, is unpreventable and irreversible, but the research is clear that caring for our brains can slow the aging process. By adjusting the way we eat, sleep, and exercise, we can create new brain cells that actually grow one’s brain and increase one’s cognitive capacity.

In Biohack Your Brain (HarperCollins, 2020), Dr. Kristen Willeumier (PhD, UCLA) offers practical tips for increasing neurogenesis, that is, growing new brain cells. Some of these tips include eating blueberries, learning new words, and writing with your nondominant hand (22). Interestingly, Dr. Willeumier writes, cultivating curiosity is another way for spurring neurogenesis. When humans learn for the sake of pure joy and a love for knowledge, new brain cells are created and neural connections are strengthened (184).

One of the key aims of a liberal arts education, of course, is precisely this: to cultivate a love for learning. As Kevin Clark and Ravi Jain have demonstrated in The Liberal Arts Tradition, a fantastic summary of Christian, classical education, tuning the heart is a critical stage that precedes training in the liberal arts. This stage they call “musical education” and it serves as the soil for knowledge of God, humanity, and creation to later flower (7).

It is thus important to point out that the goal of cultivating a love for learning in the earliest years of education has both affective and neurological benefits. As we put specimens of goodness, truth, and beauty before our students for them to love and pursue, their hearts (metaphorically-speaking) and brains grow.

Cultivating Intelligence and Intellectual Virtue Through the Trivium

Not only can we grow new brain cells with certain practices, but there is growing research that we can actually increase intelligence. Dr. Willeumier writes, “In terms of intelligence, research shows we can change our brain to boost intellect in a number of ways. Primary among them, perhaps unsurprisingly, is by learning new information and skills, which helps to strengthen neuronal communication and rewires parts of the brain responsible for cognitive thinking” (42). Additionally, research shows we can increase intelligence by how we eat, sleep, exercise, and handle stress.

There are many ways to think about intelligence, but we all have three main types. First, we have what is called crystallized intelligence: the knowledge, facts, and skills we have accumulated over time. Second, we have fluid Intelligence: the ability to problem solve. Finally, we have emotional intelligence: the ability to interact and connect socially with others.

Interestingly, it turns out that reading long-form narratives is the best way to boost all three.¹ Reading for extended amounts of time, at least thirty minutes, improves overall neuronal connectivity and the integrity of white matter in the brain (188). Along with reading, several other modes of language acquisition strengthen cognitive capacity. Learning new vocabulary, studying a new language, and writing all contribute to strengthening memory, growing new brain cells, and staving off neurodegenerative diseases.

In the liberal arts tradition, the language arts are known as the Trivium. These are tools for fashioning, or producing, knowledge, as opposed to subject areas, or sciences, to be studied in theory only. In other words, they are the skills for learning and using language. However, the purpose of the Trivium is not merely to increase one’s intelligence. It is growing in wisdom and intellectual virtue, ultimately to service God and neighbor (47).

As Christian, classical educators, we want to promote the pursuit of objective truth, beliefs that correspond to reality. It is encouraging, and not surprising, to see that language acquisition has been shown neurologically to increase one’s intelligence. But let us not lose sight of the fact that intelligence is not the end goal for Christians. We are to use our minds to honor and serve the Lord, especially the way we use language. While all humans will use language whether they receive a classical education or not, the Trivium prepares students to use language wisely and in service to others.

The Brain and Gymnastic Education

For time immemorial, philosophers have argued about the relationship between the mind and body. How do these two parts of a person relate? Are they ultimately one thing or two? More recently, this debate has taken a scientific edge. Are mental states reducible to firing neurons?

In an article for Biola University’s Center for Christian Thought, “Neuroplasticity and Spiritual Formation”, Dr. Jeffrey Schwartz, a research psychiatrist at UCLA, offers an interesting take on the relationship between the mind and the brain. The brain, he believes, serves as the passive recipient of experience, taking in the sensory data of the natural world. The mind, on the other hand, serves the active role of making decisions and choices about how to focus one’s attention.

Applying this approach to a current issue, Dr. Schwartz writes, “Many people are concerned about the effects of the internet on our distractibility. If ever there was an era in which the brain could be readily recognized as constantly putting out a call, ours is it. Because of this, more than ever, we now have to bring in the mind to decide what to listen to. A lot of what the brain is putting out calls about is not particularly good to listen to—certainly not to focus on.”

In this quotation, Dr. Schwartz suggests that while the brain serves as the central station for receiving sensory data, the mind’s job is to determine which data to focus on. In this way, Dr. Schwartz seems to conceive of the mind as the seat of the will, conscience, and affections. However, what Dr. Schwartz does not emphasize, at least in this article, is that the brain, neurologically-speaking, is very much active in these moments as well.

What I want to suggest is that perhaps we should think of training the brain as a form of gymnastic education, the broader training of the body. Clark and Jain write, “Education is not merely an intellectual affair, no matter how intellect-centered it must be, because human beings are not merely minds. As creatures made in God’s image, we are composite beings–unions of soul and body. A full curriculum must cultivate the good of the whole person, soul, and body” (29).

If Clark and Jain are right about the importance of promoting a fully-orbed Christian anthropology, and I believe they are, then it seems that caring for and training the brain is to be included. Fortunately, given the close connection between the mind and the brain, our lessons already lend themselves to this sort of training. As I have already shown above, training in the language arts grows new brain cells and strengthens neural networks. But it is worth stating and remembering that God has given us brains, which are physical organs, and we should care for them as we do other parts of our physical bodies.

Physicality and Christian Formation

There is one final point I would like to make about the relationship between the brain and liberal arts education. It is the idea that Christian formation, which is ultimately a spiritual process, often occurs through physical means.

In “The Physical Nature of Christian Life: Formation and Flourishing”, Dr. Brad Strawn and Dr. Warren Brown, psychology professors from Fuller Theological Seminary, write, “Humans cannot be reduced to disembodied souls or immaterial minds. We are embodied and embedded creatures. Our physicality matters, including our brains. Humans are formed and transformed through embodied and embedded experiences. Personhood is not the immaterial reality, but an embodied one.”

There is much to unpack in this quotation, and I do not agree with all of their philosophical conclusions, but I do think they point out something important. Sometimes when thinking about how to help students grow spiritually, we think of their relationship with God in individualistic and gnostic terms. In other words, we summarize Christian formation as a private encounter between God and their individual souls. But what these psychologists helpfully remind us is that often our relationships with God grow in communal settings. Whether it be the weekly church gathering, summer Bible camp, or small group Bible studies, we grow as Christians through embodied and communally-embedded moments.

Thinking about how adults grow in these settings as much as children, the psychologists write, “Many of the same formative social processes are at work in adults as in children: imitation, attachments, and life-forming narratives. What is at stake in ongoing adult development is the degree to which wisdom and virtue come to characterize persons.”

As we seek to cultivate wisdom and virtue in our students, as well as ourselves, we should remember that this endeavor, though moral and spiritual in nature, has a connection to our physicality. We should think through how we can harness physical experience to form our students in wisdom and virtue.

Conclusion

There is a lot more that could be said here. As we educate the hearts, minds, and souls of our students, how should we understand what is happening to the brain? In this blog, I have reflected on the relationship between neuroscience and the liberal arts. As educators, I believe we can use the insights of modern brain science to not only take better care of our physical bodies. We can use these insights to strengthen the liberal arts education we offer our students to help them grow in wisdom and virtue, and ultimately, in service to Jesus Christ.

Endnotes

1. Kidd DC, Castano E. Reading Literary Fiction Improves Theory of Mind in Science (6156): 377-380)

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But it should not be thought that I plan wholly to neglect moral and spiritual virtues in the rest of this series on Aristotle’s Five Intellectual Virtues. After all, a main point of my previous article was that the moral, intellectual and spiritual categories are overlapping and interpenetrating categories, at least for the apostle Paul. For Aristotle as well, the moral and intellectual categories interact and intermingle in unique ways. This in fact is what makes Aristotle the proper antidote to Bloom and his cognitive taxonomy: breaking down the rigid separation between the heart and the head, let alone the hands.

In this article we continue laying the foundation for a taxonomy of Aristotle’s intellectual virtues by exploring the unique relationship between Aristotle’s conception of moral virtues and one particular intellectual virtue, techne, which I prefer to translate as artistry or craftsmanship, though many translators use the English term ‘art’. Modern English speakers will find this confusing and unhelpful, because the term ‘art’ is almost exclusively used nowadays to refer to particular fine arts, like drawing, painting and sculpture. But the Latin root had a similar range and meaning to the Greek techne, which could refer to any craft or productive skill. (In a similar way the modern English term ‘science’ was narrowed to refer to only natural science, or the knowledge that we have discovered about the natural world, when it had previously referred to knowledge in general, as in the Latin scientia or Greek episteme. See the article “The Classical Distinction between the Liberal Arts and Sciences”.)

According to Aristotle, moral virtue and artistry are allies and analogues to one another, because they both are cultivated by means of habit or custom. It will therefore be helpful to our broader purpose to explore this relationship between the body, the heart and the mind, summed up in what we call habits, in order to pave the way for a full explication of the educational goal of techne or craftsmanship in a classical Christian paradigm. Our primary text for this exploration comes from book II of Aristotle’s Nicomachean Ethics, though we will bring Charlotte Mason’s thought and modern neuroscience into the dialogue as well.

Excellence Comes by Habit… or At Least Some Excellences

The well-known quotation from Aristotle, “Excellence comes by habit…” is at least partially a misquotation, since arete, virtue or excellence, in Aristotle is divided into two types, moral and intellectual. To only one of these does the power of habit apply as the main method of cultivating virtue. The full quotation from the opening of Book II of the Nicomachean Ethics reads as follows:

Excellence, then, being of two kinds, intellectual and moral, intellectual excellence in the main owes both its birth and its growth to teaching (for which reason it requires experience and time), while moral excellence comes about as a result of habit, whence also its name [ethike for “moral”] is one that is formed by a slight variation from the word for ‘habit’ [ethos].

Nicomachean Ethics, 1103a.14-19, rev. Oxford trans. vol. II (Princeton, 1984), p. 1742

The word translated ‘teaching’, didaskalia, is the common term for ‘instruction’ used in the New Testament as well, and means exactly what we would think: the work of an instructor in teaching truths and skills, whether in a formal or informal setting. It will not do its work in a moment, but will involve time and a host of experiences in which the student’s mind is formed for whatever intellectual virtue is being cultivated. 

This bare statement puts the lie to some extreme modern versions of Rousseau, like unschooling, that deny the need for a teacher or instructor, and posit that a child has enough resources in himself to cultivate his own intellect and grow and develop the intellectual virtues needed for life. It is true that books can serve as teachers to the disciplined and curious mind, and so the supposed exceptions to this—the self-taught geniuses of the world—are really the exceptions that prove the rule, since they invariably relied on the instruction of others, even though through more independent means like books. On the other hand, people certainly can learn things through their own experience. Otherwise how would the human race have ever learned anything? But learning from personal experience is in general a horribly inefficient process; therefore, the systematic and thoughtful instruction of a teacher is the regular and normal route to intellectual excellence.

It is also worth noting here that the cultivation of habits is not the primary method for the development of intellectual virtue, but only of moral virtue for Aristotle. We will see later that techne or artistry is an exception to that, in a way. But for the time being it is worth sitting with this idea and comparing it with other thinkers like Charlotte Mason or Maria Montessori. In emphasizing the personhood of the child, Mason, for one, is sometimes heard by moderns as endorsing the unschooling extreme just mentioned. In reality, she regularly called attention to the primacy of God-given authority and children’s need for intellectual food, primarily in the form of the best books of the best minds. Like most moderns, she makes a firmer distinction between curriculum and instruction than Aristotle, in order to claim that teachers should use living books, rather than provide their own worked-up lectures. This idea might have been lost on Aristotle because of his different context. In the ancient world books were not regularly read silently, and were not easily and cheaply procured. But it is this book-based process of instruction that allows Mason to endorse what she calls “self-education” as the only true education, and not a Rousseauian anti-civilization, anti-authority stance on human development. 

Mason also believes that the formation of habits, both intellectual and moral, is a third part of education. We should note that, for Mason, habits are intellectual as well as moral. Outward customs have moved inward to cover what we can call today habitual “trains of thought”, an idiom that evokes Mason’s favorite metaphor for habits as the railways of life. Is this then, perhaps, an area of disagreement between Charlotte Mason and the great philosopher Aristotle? That, for her, habits are intellectual as well as moral? Let’s look closer at what she says in her discussion of education as a discipline from her 6th volume:

By this formula we mean the discipline of habits formed definitely and thoughtfully whether habits of mind or of body. Physiologists tell us of the adaptation of brain structure to habitual lines of thought, i.e., to our habits.

Education is not after all to either teacher or child the fine careless rapture we appear to have figured it. We who teach and they who learn are alike constrained; there is always effort to be made in certain directions; yet we face our tasks from a new point of view. We need not labour to get children to learn their lessons; that, if we would believe it, is a matter which nature takes care of. Let the lessons be of the right sort and children will learn them with delight. The call for strenuousness comes with the necessity of forming habits; but here again we are relieved. The intellectual habits of the good life form themselves in the following out of the due curriculum in the right way. As we have already urged, there is but one right way, that is, children must do the work for themselves. They must read the given pages and tell what they have read, they must perform, that is, what we may call the act of knowing. We are all aware, alas, what a monstrous quantity of printed matter has gone into the dustbin of our memories, because we have failed to perform that quite natural and spontaneous ‘act of knowing,’ as easy to a child as breathing and, if we would believe it, comparatively easy to ourselves. The reward is two-fold: no intellectual habit is so valuable as that of attention; it is a mere habit but it is also the hall-mark of an educated person. Use is second nature, we are told; it is not too much to say that ‘habit is ten natures,’ and we can all imagine how our work would be eased if our subordinates listened to instructions with the full attention which implies recollection––Attention is not the only habit that follows due self-education. The habits of fitting and ready expression, of obedience, of good-will, and of an impersonal outlook are spontaneous bye-products of education in this sort. So, too, are the habits of right thinking and right judging; while physical habits of neatness and order attend upon the self-respect which follows an education which respects the personality of children. (vol. 6, pp. 99-100)

Interestingly, Mason makes a distinction between “habits of mind and habits of body”. Of course, she knows very well that all habits make a “mark upon the brain substance” from the latest science of her day (vol. 6 p. 100). And so, in a way it is redundant to call any habit a habit of mind or of body, since a habit is in its very essence, bodily, or physical, as well as mental, i.e. registering in the brain. These reflections challenge again the simplistic divisions made by Bloom and his colleagues in proposing a division of educational goals into a cognitive domain, an affective domain and a psychomotor domain. If the brain registers in all of these, and they all have outward bodily expressions, then we have perhaps hit up against the limits of our traditional metaphors for the nature of the human person. Head, heart and hands are irreducibly intertwined through the human nervous system. Aristotle was most certainly not aware of these insights about the brain and other vital organs, even if he did more than his fair share to advance science and human physiology in his time.

On the other hand, Charlotte Mason does seem to share with Aristotle this conception that “intellectual habits” come from instruction, if we view curriculum and proper teaching methods as a specification of Aristotle’s didaskalia or instruction. As she says, the “intellectual habits of the good life form themselves in the following out of the due curriculum in the right way.” She cites attention and the act of knowing, perhaps chiefly embodied in her teaching method of narration, as “the right way”. Mason’s “self-education”, then, does not resolve itself into a call for unschooling, but for a more rigorous adherence to the right books and the right methods by which a child’s own intellectual powers will grow and find their full development.

Her concern coheres broadly with Aristotle’s focus on intellectual virtues generally, since arete involves the active engagement of the individual in means and ends. It may owe “its birth and growth to teaching,” but it has a life of its own; it is not something that a teacher can mechanistically instill in a person, as a waitress pours water into a glass. The organic metaphors used by Mason find their expression in Aristotle as well. 

In addition, it is the nature of the human person that habit training and teaching are meant to develop. As he goes on to say at the beginning of Book II following the passage quoted above:

From this it is also plain that none of the moral excellences arises in us by nature; for nothing that exists by nature can form a habit contrary to its nature. For instance the stone which by nature moves downwards cannot be habituated to move upwards, not even if one tries to train it by throwing it up ten thousand times; nor can fire be habituated to move downwards, nor can anything else that by nature behaves in one way be trained to behave in another. Neither by nature, then, nor contrary to nature do excellences arise in us; rather we are adapted by nature to receive them, and are made perfect by habit. 

Nicomachean Ethics, 1103a.19-25, pp. 1742-1743

Modern science might cause us to stumble over Aristotle’s examples here, because the discovery of gravity and chemical reactions like combustion throw a wrench in his system. But for Aristotle, things move downward because it is in their nature to do so; they have an internal telos or goal toward which they head of their own accord. For stones this telos is down, but for fire it is up. The point of the examples is that human beings too have a telos and this is excellence, but we do not have excellence “by nature”, otherwise no training would be necessary or even possible. You can’t habituate a stone to fly upwards of its own accord. But you can habituate a human person to act justly or eat temperately. 

But I ask again, is this only true of moral virtues and not also of intellectual ones? Can’t we be habituated to think in a certain way?

The Analogy between Morality and Artistry

For Aristotle it is important to distinguish between abilities we have by nature and those that are developed by practice. In a way, this devolves into the age-old debate between the relative importance of nature and nurture. As he says,

Again, of all the things that come to us by nature we first acquire the potentiality and later exhibit the activity (this is plain in the case of the senses; for it was not by often seeing or often hearing that we got these senses, but on the contrary we had them before we used them, and did not come to have them by using them); but excellences we get by first exercising them, as also happens in the case of the arts as well. For the things we have to learn before we can do, we learn by doing, e.g. men become builders by building and lyre-players by playing the lyre; so too we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts. (p. 1743)

Aristotle’s point is that sight is an ability we have by nature. The potential to see is formed in the very nature of a human person (from pupil and retina to optic nerve and brain structure); seeing, therefore, comes without any practice. The first time a baby opens its eyes it sees. (Perhaps we shouldn’t rabbit-trail into how distinguishing between objects and developing facial recognition, for instance, are extremely complex skills that the brain is practically hardwired to develop on its own, for which it nevertheless requires significant time, experience and practice, and which is influenced by the development of habits….) 

Both morality and artistry, however, do not come by nature but by exercise or practice. As the saying goes, “One swallow does not a summer make.” One just act does not make a man just. Nor does constructing one building make a man an architect. Through deliberate or purposeful practice of particular activities, the habit of doing them is elevated to the level of excellence. Excellence in morality and artistry then comes by habit… but not by a habit that is thoughtless. As my gymnastic coach drilled into me as a youth, “Practice does not make perfect. Practice makes permanent. Perfect practice makes perfect.” Aristotle further details the point in his ongoing analogy between moral excellence and craftsmanship:

Again, it is from the same causes and by the same means that every excellence is both produced and destroyed, and similarly every art; for it is from playing the lyre that both good and bad lyre-players are produced. And the corresponding statement is true of builders and of all the rest; men will be good or bad builders as a result of building well or badly. For if this were not so, there would have been no need of a teacher, but all men would have been born good or bad at their craft. This, then, is the case with the excellences also; by doing the acts that we do in our transactions with other men we become just or unjust, and by doing the acts that we do in the presence of danger, and being habituated to feel fear or confidence, we become brave or cowardly. The same is true of appetites and feelings of anger; some men become temperate and good-tempered, others self-indulgent and irascible, by behaving in one way or the other in the appropriate circumstances. Thus, in one word, states arise out of like activities. This is why the activities we exhibit must be of a certain kind; it is because the states correspond to the differences between these. It makes no small difference, then, whether we form habits of one kind or of another from our very youth; it makes a great difference, or rather all the difference. (p. 1743)

In this passage Aristotle comes full circle and justifies the need of a teacher for artistry (even though he hasn’t yet listed it among his five intellectual virtues). It is possible to build many buildings, and only confirm the builder in mediocrity, or worse, poor quality or shoddy building. In the same way, I needed a coach to become a gymnast, to correct my poor form on various exercises, to instruct me to point my toes, keep my legs straight and tuck my head in during handstands. Otherwise, I would develop bad habits early on that would make advancement in good gymnastics impossible. 

Notice how coaching in artistry requires a competent teacher who is sufficiently advanced in the craft to pass along the basic principles of proper form or good quality, along with the judgment to correct errors and mistakes. As I advanced in gymnastics, I could practice more and more on my own, because I had developed the mental architecture for quality gymnastics and had internalized the basic principles of the craft. Watching and imitating Olympic gymnasts as they demonstrate exquisite form might also spur my growth and development of excellence. 

Aristotle argues that it is much the same with moral virtues. While he doesn’t explicitly mention parents and tutors, his final appeal that it makes all the difference what habits we form from our youth seems targeted to raise the bar for those who have charge of the young. Early habit training is the determining factor in the later development of moral character. But this should not be construed in such a way as to remove the value of thinking and deliberating over moral choices. For Aristotle one cannot have the moral virtues without also attaining the intellectual virtue of phronesis, practical wisdom or prudence. And we dare not undervalue the importance of artistry or craftsmanship of all types, which involves the development of cultivated habits as well as a true course of reasoning. 

Resolving the Nature-Nurture Debate: Myelin, Habits and Skill

From the perspective of modern research the nature-nurture debate for both skill and moral action seems to have been substantively resolved. The key is not exactly neurons and synapses, but myelin, a white fatty substance that is wrapped around neural networks after they are repeatedly fired. As Dr. George Bartzokis, professor of neurobiology at UCLA said, myelin is “the key to talking, reading, learning skills, being human” (As quoted in Daniel Coyle, The Talent Code [Bantam, 2009], 32). Neuroscientists claim that “the traditional neuron-centric worldview is being fundamentally altered by a Copernican-style revolution” based on three basic facts:

1. Every human movement, thought, or feeling is a precisely timed electric signal traveling through a chain of neurons—a circuit of nerve fibers. 
2. Myelin is the insulation that wraps these nerve fibers and increases signal strength, speed, and accuracy. 
3. The more we fire a particular circuit, the more myelin optimizes that circuit, and the stronger, faster and more fluent our movements and thoughts become. (Coyle, The Talent Code, 32)

Notice that what we call body, heart and head are equally susceptible to the neural network process. In addition, the repetition of particular acts, thoughts or feelings in a certain context creates what we call a ‘habit’, a propensity for or ease of repeating that same act, thought or feeling again. Deep or focused practice tends to wrap myelin more quickly and efficiently. 

As Aristotle claimed more than 2,000 years ago, “Neither by nature, then, nor contrary to nature do excellences arise in us; rather we are adapted by nature to receive them, and are made perfect by habit.” We cannot make a habit or skill of doing something physically impossible. But if we have the ability to do something, we can get better and better and better at it through practice, until even our original abilities have been fundamentally altered and developed. Nature provides the hardware for the myelin wrapping process, while nurture (including all our choices, actions, thoughts and feelings) actually wraps the myelin. As Daniel Coyle explains, 

Instead of prewiring for specific skills, what if the genes dealt with the skill issue by building millions of tiny broadband installers [i.e. myelin-wrapping oligodendrocytes] and distributing them throughout the circuits of the brain? The broadband installers wouldn’t be particularly complicated—in fact, they’d all be identical, wrapping wires with insulation to make the circuits work faster and smoother. They would work according to a single rule: whatever circuits are fired most, and most urgently, are the ones where the installers will go. Skill circuits that are fired often will receive more broadband; skills that are fired less often, with less urgency, will receive less broadband.

Coyle, The Talent Code, 71-72.

Memory, habits, skill development, all of human educational goals, in fact, seem to have this process at their root, even if they cannot ultimately be reduced to it.

As Christians, we may get nervous at all this talk of the brain and neurons, because of the real and present danger of reducing the mind or spirit to the matter and electrical signals of the brain. So we would do well to put a stake in the ground with Charlotte Mason on this point and clarify that we believe the mind is more than the brain. We are not evolutionary materialists. “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy” (Shakespeare’s Hamlet I.5). But having clarified our spiritual frame of reference, perhaps these findings of neuroscience are precisely what we should have expected: God has made us as trifold beings, body, soul and spirit, situated between heaven and earth:

When I look at your heavens, the work of your fingers,

The moon and the stars, which you have set in place,

What is man that you are mindful of him,

And the son of man that you care for him?

Yet you have made him a little lower than the heavenly beings

And crowned him with glory and honor.

You have given him dominion over the works of your hands;

You have put all things under his feet…. (Psalm 8:3-6 ESV)

Our glory as human beings is our middle placement, our intertwined nature, participating in the intellectual nature of the angels and the physical nature of beasts. Flesh and spirit intermingle and interact, and the nervous system gives us a glimmer of insight into how. Our habits, practice and skill development involve fleshly acquirements in body and brain, but they are nonetheless spiritual. Moral and intellectual virtues can be trained by practice. As the author of Hebrews says, “But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil” (Heb 5:14 ESV). Discernment is an important Christian intellectual virtue mentioned frequently in the New Testament. And according to Hebrews it, too, is “trained by practice”.

In the next article we will explore the differences between moral training and training in techne or craftsmanship, introducing the modern concepts of deliberate practice, coaching and the apprenticeship model.

Earlier Articles in this series:

Bloom’s Taxonomy and the Purpose of Education

Bloom’s Taxonomy and the Importance of Objectives: 3 Blessings of Bloom’s

Breaking Down the Bad of Bloom’s: The False Objectivity of Education as a Modern Social Science

When Bloom’s Gets Ugly: Cutting the Heart Out of Education

What Bloom’s Left Out: A Comparison with Aristotle’s Intellectual Virtues

Aristotle’s Virtue Theory and a Christian Purpose of Education

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Clearly I have Star Wars on the mind. We are watching all the movies with my son, and they have so much to teach about education. I have to be careful, because once someone gets me started on Star Wars, I can go on and on. Watching through the series of movies, I have been struck by the stages of development young Jedi go through. The very young receive training in the basic Jedi arts in the Jedi temple. Later, a master Jedi will take on an apprentice, called a padawan. Most of the younglings in the temple will not make it to this stage. After being apprenticed for a number of years, the padawan must undergo a series of trials in order to become a Jedi knight. And only after many years of service as a Jedi knight, might one become a Jedi master. The aspect of Jedi training that stands out to me is the role of the powerful Jedi master training the apprenticed padawan. Here we have the more knowing mind enabling the younger Jedi to grow and learn.

In previous articles, I have written about the nature of the mind (is knowledge innate or written on the empty tablets of our minds?) and the stages of development as laid out by Piaget. The Jedi sequence of development strikes me as being more similar to the way Aristotle and Plato understand the stages of development. What I am interested in developing in this article is a more nuanced understanding of development. Even though we can perceive major stages of development, much of the development that occurs for learners happens within the major stages. What I mean is that new knowledge and understanding happens in moments of learning that build over time into true mastery of a topic, subject or skill. The concept we will be dealing with today concerns the level of difficulty the learner must encounter on the pathway towards mastery. Too much difficulty and the learning halts due to frustration. Too little difficulty and the learning halts because there is no challenge to encourage growth. The concept of the right level of difficulty goes by the name “the zone of proximal development.”

Previous article in the series, Human Development:

Part 1: What Do You Have in Mind?

Part 2: All the World’s a Stage

Lev Vygotsky and the Zone of Proximal Development

So far as we have thought about learning, the child has been viewed as an independent learner retrospectively. What this means is that the stages of childhood development have been viewed from the standpoint of the finished article (a child arriving at adulthood) and that children are dependent upon the internal mechanisms that will enable them to learn. Lev Vygotsky turned this viewpoint on its head. Let’s examine the person and work of Vygotsky and then see how his work connects to the learning environments we are trying to create today.

Born the same year as Jean Piaget in 1896, the Russian Lev Vygotsky produced most of his work on psychology in Soviet-era Moscow particularly during the 1920s and 1930s. One of the hallmarks of Vygotsky’s work is a connection of psychology to social or cultural ideas. He also was a pioneer of integrative science that looked at emerging knowledge of the brain alongside studies on behavior and cognitive function. A prominent group of psychologists gathered around Vygotsky, known as the Vygotsky circle. The most well-known psychologist of the twentieth century, Alexander Luria, was influenced by Vygotsky and carried on his work well after Vygotsky’s death in 1934 at the age of 37.

The prodigious mind of Vygotsky worked on many different problems confronting psychology at the turn of the last century. Of special interest in this series on childhood cognitive development are three main areas he addressed. First, Vygotsky was deeply interested in the development of language. He recognized that children learn language as a means of connecting to society. He writes:

“The specifically human capacity for language enables children to provide for auxiliary tools in the solution of difficult tasks, to overcome impulsive action, to plan a solution to a problem prior to its execution, and to
master their own behavior. Signs and words serve children first and foremost as a means of social contact with other people.”

Lev Vygotsky, Mind in Society (Harvard University Press, 1978), p. 28

The language that they learn, which includes not only words but also facial expression and gestures, is a tool to access social connection with other members of the family and then eventually to wider circles of society.

Second, Vygotsky saw how the individual develops holistically within a socio-cultural environment. As noted with language above, child development occurs in connection with the people surrounding the child. Vygotsky’s insights are remarkable in that it placed childhood development within a larger context. One of the liabilities of the scientific method is that it tends to isolate phenomena and processes in order to examine the parts of a greater whole. When it comes to childhood cognitive development, observing a child in isolation can reveal many interesting facets of growth. However, Vygotsky recognized that something was missing when examining childhood cognitive development in isolation from the larger socio-cultural environment. He writes:

“Every function in the child’s cultural development appears twice: first on the social level, and later, on the individual level; first, between people (interpsychological), and then inside the child (intrapsychological).”

Mind in Society, pg. 57

One of the reasons why a child develops is to enhance his or her ability to relate within that socio-cultural environment.

Third, Vygotsky flipped the prevailing understanding of the relationship between development and learning. In the prevailing model of cognitive development, it was assumed that particular kinds of learning can only occur after reaching a certain level of development. What this means, in terms of the prevailing model, is that the brain matures to such an extent that it can now carry out new kinds of learning functions. We could think of the brain as reaching a new size and can now hold a greater volume of learning. Once you have a bigger glass, then you can pour water into it. These analogies break down somewhat, but hopefully this gives a simple picture of the prevailing model. Well, Vygotsky considered an alternative approach. In his own words:

“Our analysis alters the traditional view that at the moment a child assimilates the meaning of a word, or masters an operation such as addition or written language, her developmental processes are basically completed. In fact, they have only just begun at that moment. The major consequence of analyzing the educational process in this manner is to show that the initial mastery of, for example, the four arithmetic operations provides the basis for the subsequent development of a variety of highly complex internal processes in children’s thinking.”

Mind in Society, pg. 90

What if learning actually precedes cognitive development. What if pouring more water forces the brain to get a bigger glass, so to speak? This shifts our thinking of the child no longer as a person who has reached a particular level of development, but as a person with a level of potential development.

These three main ideas come together in what Vygotsky formulates as the zone of proximal development (ZPD). Like language, learning functions as a tool that the mind uses to gain access to a wider socio-cultural network. The mind of the child is interacting with the minds present in the socio-cultural environment such that learning is predicated on more knowledgeable others who provide learning to the child. This contextual picture of learning, then, precedes cognitive development as the mind builds itself based on the learning it acquires. What the zone of proximal development describes is the place of potential development where learning is occurring at the optimal level of challenge to encourage cognitive growth. Let’s take a deeper look at what this means.

The Educational Value of the Zone of Proximal Development

The brilliance of Vygotsky’s insight is that childhood cognitive development rarely occurs in a state of isolation. Children are most often in contact with other people who are more knowledgeable. This contributes to our understanding of the mechanism of cognitive development in new ways. It also points to insights we can glean in practical terms for our classrooms. Vygotsky spells out what the ZPD is:

“[The zone of proximal development] is the distance between the actual developmental level as determined by independent problem solving and the level of potential development as determined through problem solving under adult guidance or in collaboration with more capable peers.”

Mind in Society, pg. 86

What this means is that a child has a certain level or capacity on their own. For instance, a student might be able to accomplish basic addition and subtraction problems independently. This independent level or capacity is the base of the zone. If you continue to provide training at this level, you will not provide enough challenge for the child to grow and develop cognitively. She would be operating below the zone of proximal development.

To take this a little further, that same child has a level of potential development that is just beyond her current capacity. Maybe she is on the verge of understanding multiplication problems. She cannot work these problems on her own. But she can work the problems with the assistance of a teacher or maybe an older sibling. What she cannot do on her own, but can do with assistance from a more knowledgeable other (MKO) places her in the zone of proximal development. At the higher end of this zone is knowledge that is too far beyond the current capacity of the child. Even with the assistance of an adult, the concepts of, say, trigonometry are too far beyond her capacity and have exceeded the zone of proximal development.

Vygotsky goes on to explore the utility of this theory (what he calls a method) for educators:

“By using this method we can take account of not only the cycles and maturation processes that have already been completed but also those processes that are currently in a state of formation, that are just beginning to mature and develop. Thus, the zone of proximal development permits us to delineate the child’s immediate future and his dynamic developmental state, allowing not only for what already has been achieved developmentally but also for what is in the course of maturing.”

Mind in Society, pg. 87

The immediate and distant future for children is independence. What they cannot do now, ultimately they will be able to do on their own. Between these two places stands the teacher who provides just enough assistance to take them from what they don’t know to what they need help knowing, and ultimately to what they then know on their own. And upon achieving a level of independence the next level comes on the horizon for which they require assistance leading to yet another level of independence.

Scaffolding and Retrieval Practice

The concept of scaffolding came many years after Vygotsky developed his theory. It depends upon the presence of the more knowledgeable other, usually a grown up. This adult knows what the child does not yet know. The organic relationship between the child as learner and the grown up as the more knowledgeable other is such that the child can’t help but learn through interaction. We see this through language acquisition. The mother talks with the child. Soon the child imitates the mother’s speech patterns and eventually communicates relatively well, even if there are mistakes. The mother provides scaffolding with little hints and corrections the enable the child to practice language at higher and higher levels of competence.

As teachers, this concept of scaffolding is simply a way to guide a student in learning what we already know. It is like leaving a breadcrumb trail for them to follow along the path of learning. One aspect of being a more knowledgeable other (I prefer this language to being a subject expert) is that the teacher not only knows the subject matter, but also areas of challenge and potential pitfalls a student can fall into. This is important to the concept of scaffolding. We want to provide for the student some amount of challenge in order for them to grow, but not so much that we frustrate the child. The essential characteristic of scaffolding is to be systematic in the building of a child’s experiences and knowledge.

Now we can picture the cascade of increasing complexity in all kinds of subjects: mathematics, science, literature, grammar, spelling, etc. There is a natural progression as a child grows older and older. This is one aspect of scaffolding evident at a macro level. But on the day-to-day basis, we can implement the concept of scaffolding to enable the student to do the primary work of learning. This is the fifth law in John Milton Gregory’s The Seven Laws of Teaching:

“Excite and direct the self-activities of the learner, and tell him nothing that he can learn himself.”

John Milton Gregory, The Seven Laws of Teaching (Veritas Press, 2004), pg. 100

How we go about exciting and directing the learner comes by way of resources, tasks, guidance, modeling, coaching or advice.

One key practice that has recently been associated with scaffolding is retrieval practice. The authors of Make It Stick talk about conventional approaches to learning that emphasize “massed practice” in an effort to “burn into memory” a concept or skill (pg. 47). Instead, spacing out practice and interleaving subjects provides enough time to elapse for the brain to start to forget the concept or skill. Then after a span of time, the mind is called upon to retrieve something from memory. This spaced and interleaved method more deeply engrains the new knowledge in memory.

“When you space out practice at a task and get a little rusty between sessions, or you interleave the practice of two or more subjects, retrieval is harder and feels less productive, but the effort produces longer lasting learning and enables more versatile application of it in later settings.

Peter C. Brown, Henry L. Roediger III, and Mark A. McDaniel, Make it Stick (Harvard University Press, 2014), pg. 4

Notice that for the learner it feels harder or less productive than cramming one moment of massed practice. The learner would not choose this strategy, so it is incumbent on the more knowledgeable other to establish this strategy as the scaffold of learning. Recollect that optimal growth occurs through challenge at an appropriate level. And it is the nature of the challenge that counts. It is challenging to mass practice or cram information for a test. But research has shown how ineffective that kind of challenge is. A better form of challenge is spaced and interleaved practice, enabling the mind to create better neural pathways for learning.

The Zone of Proximal Development for Classical Classrooms

In our educational renewal movement, it is important to reclaim the lost tools of learning. As we train our students in the classical liberal arts, we do ourselves a disservice if we make the assumption that lecture-based learning is equally classical in nature. There is so much compelling evidence that lecture is of limited utility. Understanding the zone of proximal development actually helps us make the most of our tools of learning. Let’s look at a few ideas for the classical classroom.

First, learning should be organized around the “energy” of the student. What I mean by energy is that the student should be putting for considerable effort in the learning process. Picking on lecture one again, the energy of lecture-based learning is provided by the teacher as students sit passively listening. Instead, seeking methods to shift the energy away from the teacher and onto the students is essential to optimize learning. Here’s where narration can be so effective. The energy of attention must be provided by the student to listen, see and observe. Then the energy of assimilation of knowledge is borne by the student as he or she tells back. It is not that the teacher isn’t active in this environment. But the kind of energy the teacher provides is maintaining focus, providing feedback, keeping things moving, asking effective questions, etc.

Discussion is another high-energy activity conducive to optimal learning. Students verbally grapple with ideas and listen to differing perspective from other students. The role of the teacher here is to moderate the discussion to get everyone involved. Careful guidance is required to help move the discussion in productive directions. However, the best way to kill good discussion is for the teacher to be the answer man, resolving the debate too soon or giving a definitive perspective at the end. Allowing tension and conflict to remain even for days causes students to continue to chew on an idea over time. A great teacher technique is to come back to a point of discussion after time to see if new ideas have emerged.

Second, there are numerous techniques in Teach Like a Champion 2.0 (TLaC) that create an appropriate amount of challenge and provide ample support. For example, the technique called “Stretch It” (technique 13) builds extension of learning into a rather simple exercise. When a student get a right answer, the reward is to then receive harder questions. Another technique is “Without Apology” (technique 15). This helps build a culture of academic challenge where everyone embraces challenge, understanding the hard work that goes into scholarship.

Teachers can use lesson planning to create scaffolding for their students. TLaC technique 21, “Name the Steps” breaks down concepts into simple steps allowing students to follow a clear pathway toward mastery. In a subject like mathematics, we are used to steps in problems solving. But students can also learn steps for how to memorize foreign language vocabulary or steps to write a good sentence or steps to discuss events in history. There are lots of ways the plan the pacing or tempo of the class to maximize not just the amount of time you have, but also the feel of the time. Check out techniques 27-31 in TLaC.

Third, a significant aspect of growth occurs when students buy into their own development as something they contribute to. So many students think about education as something that happens to them. They become educated. However, when we truly understand what Vygotsky is saying about cognitive development, it is the mind of the child that craves deeper connections with the people and the world around them. Students gain the buy in when they are given greater awareness of their own learning process. Our role as teachers is ultimately for them to have independence. We help them along for a short time as the more knowledgeable other, providing sufficient challenge until they gain enough mastery to work independently. That goal for independence and autonomy actually feeds into further and further loops of challenge. They crave more knowledge and greater mastery, so they turn to you for more. Helping them to self-check the accuracy of their answers can be a powerful tool. “You tell me if that’s the right answer. How would you figure that out?” This is an approach I take frequently with my high school students. Along with this is the concept of self-advocacy. Are they able to seek help when needed from the more knowledgeable other, whether that’s a teacher, parent or peer?

So as you work with your young ones, your padawans, do not be afraid of providing appropriate levels of challenge. “Training to be a Jedi is not an easy challenge, and even if you succeed, it’s a hard life” is equally true of the Christian life. Training to follow Christ means taking up your cross daily. (Yes, I’m spiritualizing Star Wars!) I think of Paul’s admonition to Timothy to “train yourself for godliness” (1 Tim 4:7) and to “practice these things,” meaning reading and teaching the scriptures (1 Tim 4:15). Growth requires challenge, but it results in fruit. May we as teachers devote ourselves all the more to finding ways for our students to experience the growth God has designed for them.

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