The Wise Fools of the Mediterranean

Asked Julian of Maddalo[1]:

“How come the mad to be wise,

Or the wise to go mad?

Which was Tiresias[2]?

Is what they say madness,
All the dark backside of understanding?

Is what they say wisdom,
all illuminated by such understanding?

Does madness make what’s imagined seem brilliantly illuminated?

Does wisdom make what’s sensible seem darkly obscure?

When we peer into San Servolo[3],
Do we see the sun set over Venice?”

 

“Such debate is vanity,”
Answered Maddalo to Julian.

July 2011

 


Note: While attending a lecture on “Julian and Maddalo” given by John Gilroy at Cambridge University, I was struck by the number of times, in film and fiction, I had observed characters, frequently, descending into an asylum to consult, or at least visit and inmate, often having been hidden away there, and always suffering some form of madness. Yet what these mad men and women contribute to their narrative home is often crucial to the understanding of in important character, and sometimes to life itself. Furthermore, the asylum, and indeed the whole narrative, seems always to be set in Greece or Italy or Spain or some other Mediterranean land. Now why is that?

Just a jolly folly poem.

 


[1] “Julian and Maddalo” is a poem by Percy Bysshe Shelley, sub-titled a conversation," it reflects discussions between Shelley (Julian) and Byron (Maddalo) at Venice in August and September 1818.

[2] In Greek mythology, Tiresias was a blind prophet of Thebes, famous for clairvoyance and for being transformed into a woman for seven years.

[3] By the beginning of the eighteenth century, or soon thereafter the Senate of the Republic of Venice designated San Servolo as the site of a new military hospital, needed due to the continuing war against the Turks. Later the hospital was used to care for the mentally ill.

2011 Graduation Address, Edison High School, Minneapolis, Minnesota

I want to thank you for asking me to speak tonight. "Oh, thank you," wasn’t the first thing I said, but I really am flattered. This is probably my last chance to speak at a graduation, of course. And it really is an honor. As most of you know, I’m retiring next week. Don’t misunderstand; I’m not disappearing. I’m not just going to do nothing. I may even be around Edison a little. I’ll do some of the things I couldn’t do while I was at school day after day after day. I’m retiring, not stopping.

I’ll work with new teachers, I’ll travel, I’ll ride my bikes, I’ll write and I’ll certainly continue to read and even reread some of the books I haven’t been able to get to. And I’m going to study abroad some more, at Cambridge this summer and perhaps other places around the world in years to come. So, I’ll be practicing what I’m preaching tonight. You see, I can’t stop being a teacher. A teacher after all is someone who thinks learning is just so darn much fun, everybody must want to be doing it, all the time. So as I said, I’ll be doing a lot of reading–in planes, on trains, in cars and at home.

In the things I read, I sometimes find wise ideas, and new ways of seeing the world. When I read Alfred Lord Tennyson’s poem "Ulysses" I connected with it right away. The original Ulysses epic is the story of a great general whose cleverness as much as his soldiering has saved him and his crew from many monstrous dangers. It is the story of a journey and a lesson in leadership, meant for future leaders, but in his poem, Tennyson takes up Ulysses at the end of his adventures, all his great accomplishments accomplished. In the poem, Ulysses is not satisfied with having achieved everything he has achieved, and he realizes that what made life worthwhile to him was the striving, the trying, not the success. Success is not an end, but a place to start again, to try something new, to go where he hasn’t yet been. He says:

 I am a part of all that I have met;
        Yet all experience is an arch, wherethro’
       
Gleams that untravell’d world, whose margins fade
       
For ever and for ever as I move.

Now you know that as you move toward the horizon, it will simply move on away from you. But it isn’t just your moving forward that is important about this quotation; it’s about experience and what you can see in your future. Unlike Ulysses, you are still short in experience, but as you gain more experience, you will gain more height, more vision; your horizons, the margins of your world, will grow. You’ll see how big your “untravell’d world” is. You’ll never see all there is to see, do all there is to do, know all there is to know. And no matter how hard you try, you cannot reach the stars, but that doesn’t matter. It doesn’t mean you shouldn’t reach. Reaching for the stars is about you, not about the stars.

When you’re down at ground level, you can’t see too far into the distance, but when you get up high, you can see much farther. Reaching, trying and getting experience is like getting up higher. Experience makes you taller in the world of opportunity, and allows you to see much more of the possibility that exists for you. Getting experience is learning: learning by studying, learning by doing and learning by talking with and listening to people. Learn through experience. Be a tall person. See what’s out there for you. No matter what you do in life: school, work, home-making, learn from and in whatever you do. It counts. Make your life count.

Those of you who go to college and other schools study many kinds of things. A liberal education gives you the power of adaptability. When someone tells you to specialize in some subject exclusively, remember that greatness has always been achieved by those who stepped out of their limits into the unknown. The more you know, the more you will come to understand how much there is to know and how little we know of it. It is your flexibility and confidence that will let you go into what you don’t know, and that will lead you to your greatness.

Those of you who go right to work continue to learn, study, experience other things. Learn the guitar or write or join the church choir or learn to fly. No matter what kind of work you do, up on a roof top or down a hole in the ground, alone in an office or on a crowded sales floor, the more you know and the more ready you are to learn, the better you will be in your work and more likely you will be to advance. And the happier you will be in your life which will feel more full and worth living.

And those of you who stay at home and raise children, you will  do the important job of modeling and valuing learning for those children, so that they will aspire and achieve in their lives too. So that they will continue learning in their turn. So they will be the next great generation of kids to graduate from Edison.

Think about this. If you stop learning, you’re dead. Your body may trudge on, but your spirit will have died, that inner light that I and your other teachers have loved about you, will have gone out. And that will be a shame, because that flame that shines in you can light the way to your greatness. That inner light of yours is why I am so thankful to have taught at Edison and to have been allowed to be part of your lives. Keep the flame alive.

Tennyson closes with, the words of an old general, but if old Ulysses could still kick it, I know you can. Ulysses was great not for what he did, which means nothing in the world today, but for how he did it. We can all live our lives as the great ones did by doing as they have done. The great deeds will follow or not, as they may. It isn’t the score; it is how you play the game. Live your life like Ulysses. Live your life greatly. 

I close with the closing line from Tennyson’s poem as my charge to you. I charge you "To strive, to seek, to find, and not to yield."

Congratulations, Edison Class of 2011 and good luck.

Hello Wisconsin

See any trends of the Tea Party Movement, radical right wing politicians here?

Those NAZI’s made a damned good Mercedes though…

(cited below)

“…

Origins of Fascism

While socialism (particularly Marxism) came into existence as a clearly formulated theory or program based on a specific interpretation of history, fascism introduced no systematic exposition of its ideology or purpose other than a negative reaction against socialist and democratic egalitarianism. The growth of democratic ideology and popular participation in politics in the 19th cent. was terrifying to some conservative elements in European society, and fascism grew out of the attempt to counter it by forming mass parties based largely on the middle classes and the petty bourgeoisie, exploiting their fear of political domination by the lower classes [my underlining]. Forerunners of fascism, such as Georges Boulanger in France and Adolf Stöker and Karl Lueger in Germany and Austria, in their efforts to gain political power played on people’s fears of revolution with its subsequent chaos, anarchy, and general insecurity. They appealed to nationalist sentiments and prejudices, exploited anti-Semitism , and portrayed themselves as champions of law, order, Christian morality, and the sanctity of private property.

Characteristics of Fascist Philosophy

Fascism, especially in its early stages, is obliged to be antitheoretical and frankly opportunistic in order to appeal to many diverse groups. Nevertheless, a few key concepts are basic to it. First and most important is the glorification of the state and the total subordination of the individual to it. The state is defined as an organic whole into which individuals must be absorbed for their own and the state’s benefit. This "total state" is absolute in its methods and unlimited by law in its control and direction of its citizens.

A second ruling concept of fascism is embodied in the theory of social Darwinism. The doctrine of survival of the fittest and the necessity of struggle for life is applied by fascists to the life of a nation-state. Peaceful, complacent nations are seen as doomed to fall before more dynamic ones, making struggle and aggressive militarism a leading characteristic of the fascist state. Imperialism is the logical outcome of this dogma.

Another element of fascism is its elitism. Salvation from rule by the mob and the destruction of the existing social order can be effected only by an authoritarian leader who embodies the highest ideals of the nation. This concept of the leader as hero or superman, borrowed in part from the romanticism of Friedrich Nietzsche , Thomas Carlyle , and Richard Wagner , is closely linked with fascism’s rejection of reason and intelligence and its emphasis on vision, creativeness, and "the will."

Corporative state

The economic system inaugurated by the Fascist regime of Benito Mussolini in Italy. It was adapted in modified form under other European dictatorships, among them Adolf Hitler’s National Socialist regime in Germany and the Spanish regime of Francisco Franco. Although the Italian system was based upon unlimited government control of economic life, it still preserved the framework of capitalism. Legislation of 1926 and later years set up guilds, or associations, of employees and employers to administer various sectors of the national economy. These were represented in the national council of corporations. The corporations were generally weighted by the state in favor of the wealthy classes, and they served to combat socialism and syndicalism by absorbing the trade union movement. The Italian corporative state aimed in general at reduced consumption in the interest of militarization. “

Retrieved 25 February 2011, Third World Traveler, http://www.thirdworldtraveler.com/Fascism/Fascism_def_char_hx.html

I’m not making this up folks. What did the man say? “Bad thing happen when good people do nothing?”

Lullaby

Don’t be afraid, for it’s only the night,
Stealing around us, holding us tight,
Like water surrounds us, this warm moist night,
Soothing our bodies, but bringing on fright.

Don’t be afraid, for it’s only the night,
Brought with the kindness of those who adore,
Powerful masters who dreamt up the night,
Whose wealth of mild dreams gives us soothing delight,
Whose soft, patient hands hold back the cruel light.

Don’t be afraid, for it’s only the night.
The dreams that it brings are beautifully pure.
You dream the strangeness. You make the fright.
Yours are the monsters that prowl through the night,
Stealing your pleasures, stealing delight,
Stealing and stealing as always tonight.

But don’t be afraid, for it’s only the night,
Brought by the wise ones who mean you no harm,
Who know you would perish without any light,
(Who know you would perish, a warming delight,)
If they don’t protect you in the dark of the night.

No, don’t be afraid, for it’s only the night.
It isn’t they who give you this fright.
You dream the terrors that prowl through the night,
Turn masters to monsters, where there’s no light.
You dream the evil they do to your soul,
Imagine the menace that lurks down the hole,
Make up the terror that seethes from the gloom.
You are the one who’s alone in the room.
You dream the peril that skulks ‘neath the bed,
Phantasms of your mind make up your dread.
Yes,
You dream the terrors that prowl through the night.

These are not dangers.
There’s nothing to fear.
Those are not strangers,
Those voices you hear.

Don’t be afraid, for it’s only the night,
The masters of darkness will make it all right,
Quelling your fears, and calming your fright,
Controlling what’s there in the absence of light.

Don’t be afraid, for it’s only the night,
Stealing around us, holding us tight,
Like water surrounds us, this warm moist night,
Soothing our bodies, but bringing on fright.

October 2009

 

 

Speech to Edison High School NHS Induction Banquet, 26 May 2010

The four core values: Service, Scholarship, Leadership and Character.
    Of these, I think I came to scholarship the soonest. Early on, though not in high school, I took pride in being smart and knowing more than other people. I wasn’t very smart though; most of what I knew more than other people wasn’t very useful to know, and I didn’t catch on that knowing more than someone else didn’t mean much anyway. As I look back now, I realize that I had kept right on learning because learning felt pretty good. I enjoy the ah-ha! And I like how knowledge leads to more knowledge and understanding to more understanding. Scholarship is about life long learning, and intellectual humility – understanding that the more you know, the more your will realize how little you know. I know I still have a lot to learn. Like Faust, I want to know everything. I just hope I don’t end up like Faust.

    In the second half of my life, I realized that I could lead. My leadership didn’t come from a role as a leader, or any fame or celebrity, or any strength or power that could compel people to follow. I discovered that leading was just believing that a thing could be done and then setting about doing it. When I did that, people followed and helped. Leaders inspire others, and leaders listen. Leading is serving. Leadership is helping others get where they need to go; it’s building the bridges so that others can cross. If you lead for yourself, you go alone and all your accomplishments with fade when you leave them to move on. When you lead for others, you get support and fellowship, and your work lasts against time.

    These days, as I listen to you talking about the service projects you do, I think I’m not doing enough to serve other, to meet needs, to fill the gaps in life. I should be serving, volunteering, helping. Service builds community. It is not the work of an individual, but of the whole, and it is a kindness. Kindness of itself is a reward. But it increases because as each one contributes, we all win. I see now that I have lived a life of service as a teacher. I understand now why teaching has been so satisfying to me. I could not have been more fortunate. My life has been so rich because I have made a few lives a little better.

    I hope that my life as been lived with character, yet I know how hard it was to come to a place where I could say that I try always to act with integrity and honesty to others and to myself, understanding and accepting everyone for who they are and accepting myself for who I am too. Of all the values, character is the hardest to come to. It must come from within. It must be the core value that shapes all the other values. It is the standard by which we judge even our thoughts. There is probably no greater praise than to hear that one has been a woman or man of character.

    A friend once said to me that he believed that everyone else was his responsibility. I thought about that for some time, and I too came to see that all of us, now or ever, have this one chance here on Earth. All of us now, all of us who have gone before and all of us who come after.  All of us together, one humanity, one big, interconnected life. All of us must take responsibility for one another. We all depend on one another. We are just many parts of one being—humanity.

    I have given a lot of thought – over the fifty or so years that I have given thought to anything much worth thinking about – to this idea of being responsible. And what has it meant?

   • It has meant out with the in’s – injustice, inequity, insensitivity.
   • It has meant teaching, because teaching is giving, and giving makes this a richer world for everyone, including me.
   • It has meant taking care of myself, forgiving myself for failures and caring about myself enough to try again, so that there is always something there to give.

And this is my advice for you as you participate in the National Honor Society, and in your life in the world beyond.

   • When you serve, you serve yourself. When you leave someone in need, you have abandoned a part of yourself.
   • When you learn, you learn more about yourself. Failing to learn, thinking you already know enough, you abandon yourself to ignorance, to fear and too often to hatred.
   • When you lead, we all go together. When you try to get ahead of the others, you just isolate yourself from some of the best parts of our greater self.
   • You are most yourself when you stand with others. You are at your best when you are part of the whole.

    More and more we are moving into an era of One World. Will it be the story of globalizing a society of greed and need, haves and have-nots? Or will it be the story of understanding that we all live in this world, together, not alone among the billions. We will make it in this world all together, or we will have lived for nothing.

    The story of humanity depends on all of us together. And so many will depend on you to know that, and teach that understanding, and lead them to a better life, through Service, Scholarship, Leadership and Character.

Thank you.

The Nature of My Truth

I’ve been reading The Things They Carried (Tim O’Brien, 1990), which is a sort of Viet Nam war novel, but of O’Brien’s own admission, not really. I agree with that. I’ve also been reading On Writing Well (William Zinsser, 30th anniv. ed., 2006). Both of them are really writers writing about writing, and both are writing about truth. The first questions the unquestioned understanding of truth, while the second promotes the clearest presentation of that same unquestioned truth—well maybe not the same unquestioned truth, but an unquestioned truth all the same.

Questioning truth is perilous. However, it seems to me that a solid fundamental belief such as the existence of truth should bear up under serious scrutiny. Trouble is that pinning done “truth” is pretty hard. Bit like proving the existence of God. Truth is after all a belief and axiomatic. We believe we can recognize truth by assembling facts that we consider true themselves. We really extend and create truth from accepted truth. Connecting facts using reasonable logic we consider as representing true relationships. We use truth to define truth. Think of a trial. The factual evidence, considered true, is connected and thus extended to arrive at a truth about a crime from which truth we create a verdict.

Yet even that verdict is defined as being beyond a reasonable doubt. The truth upon which we might incarcerate or execute a person whose life is a truth contains an allowance for, and therefore a portion of, doubt. I assert that we arrive at truth then through doubt. Truth can only exist in contrast to the absence of truth, just as light is defined by not darkness. Darkness is not a lie. The absence of truth is not a lie. A lie is an avoiding of or denying of a truth that is recognized by the liar. No, the absence of truth is doubt. In doubting then, we bring truth into existence. O’Brien brings real truth, not Zinsser’s assumed truth into existence for his readers by firmly establishing doubt. When we doubt, we must process what we think we know to arrive at a truth that is all our own.

Yet, think of how we celebrate this understanding of the nature of truth. “Too good to be true.” We should doubt goodness? That’s coldly cynical.

  • If a man will begin with certainties, he shall end in doubts; but if he will be content to begin with doubts, he shall end in certainties. [Francis Bacon]
  • Modest doubt is called the beacon of the wise. [William Shakespeare]
  • Believe those who are seeking the truth; doubt those who find it. [Andre Gide]
  • Truth is beautiful, without doubt; but so are lies. [Ralph Waldo Emerson]

Most of the writing that my students will do will need to adhere to Zinsser’s words. They will need to write about what many accept unquestioningly as truth, and they will need to reason those in a recognizable logic to an arguably and plausibly true conclusion. In this process, they will need to use good writing technique. Good technique is accessible, accurate, complete and assessable. Achieving these will get most students through most classes successfully, but not spectacularly. To get through spectacularly, a student would need to bring up the kind of writing that O’Brien espouses in The Things They Carried and in an interview with

So now the question I pose is whether the source of truth is outside of us as Zinsser might suggest or is it created through the doubts inside of us as O’Brien seems to be saying. Do we define truth by a set of agreed upon observations, representations and emblems? Or do we define truth by that look in the eyes of our fellow humans as we look into their eyes and know that they know as we know? Maybe truth is accessible to a sense we are little aware of, unevenly developed though varied exposure to truth as we grow and live. Maybe the truth about truth is exposed by memory and longevity.

I have an enduring truth in the memory of my father teaching me a lesson by allowing the Delaware ocean draw my 50 pound child’s body out to perish among the jelly fish and hammer head sharks. The image of my father standing ankle deep in the backwash of the wave that pulled me far away and made his fully grown image only two inches high. The awareness of an elastic bond of love stretched to the point of snapping before he moved. The truth is he never rescued me.

I have an enduring truth about the onset of true, deep love that arose in the moment of a kiss in the balcony of a darkened church in Evanston, Illinois in 1963. The surge of energy that ran through my body. The words, “You should have done that.” The truth was I should. “I know,” I said. That truth has remained in me for forty-six years, and that sixteen year old girl is still here with me as truly as she was then. Truth is that she died many years ago and with her took part of the truth of love.

I can’t think of one externally established, generally accepted hard truth. Maybe sunrise and sunset. Taxes and death, though I’m not always sure what is tax and what isn’t, and I have nothing concrete about life after death. Yet the truths I know are truths that none of you readers have ever known and never will. But they’re true.

I wonder how I would tell the true story of teaching in Minneapolis. Or the doubtful story of years of my life when I was people different than I am now.

Biculturalism a code word?

I was engaged in an unexpected, but interesting dialogue today. I’ll explain first why I call it a dialogue. It wasn’t just a discussion, that catch-all term for a wide range of various numbers of people talking. It wasn’t a debate, colloquially known as an argument, though there were two sides. It was two people talking on two sides of an issues, or perhaps two issues, as it was a lopsided dialogue. My other side dialoguer was asking questions in a faintly Socratic mode, but clearly trying to get my understanding of the validity or at least accuracy of her position…well, not position really. I had a position; she had a term that she had a definition for, and it seemed she wanted badly for me to embrace it…Well, really, I think she wanted me to say, ”Oh, I see. I’m wrong; you’re right.” As in my saying, “You don’t need to change what you have been saying or promoting or, for god’s sake, thinking…maybe even believing.” The problem with the dialogue was that I was in a different one than my counterpart. I was saying my belief, although I was sort of working it out as I was going, and I didn’t really care if she agreed, but I did expect her to do the academically honorable thing and agree to disagree. She is, after all, a college instructor, officially if not in practice, and I am too, in practice if not officially—mine being only adjunct.

Here’s what it was all about: newly arrived, acquirers of English in our mixed classroom (English language learners and native English speakers) who will not make eye contact. Her position was that we should develop the students into bi-cultural, bi-lingual individuals so they can succeed in mainstream culture. I can agree with that. She believes that if we have such a student in our class, we should gently and respectfully confront this behavior, statedly, because it will advantage them to know and be able to do this in our culture. We all acknowledge that eye-contact sanctions vary greatly across culture groups, and in many cases are linked to respect. I couldn’t see that bringing this to a student’s attention was my role, and I don’t see how it can be done either gently or respectfully. I’m not about setting up an impression that I, who have some interpersonal power over students to say noting of my culture group membership, devalue one of that student’s cultural standards.

My position was that such behavior, on the part of teachers, is in the category of cutting the hair of American Indian children who had been abducted and imprisoned in 19th century Indian schools to be turned into Americans. It is very different in degree, but I believe it is in the same category of abuse of power to impose one culture on another. It suggests, or may suggest to the student a state of right and wrong, good and bad, in reference to cultures and cultural values. I will not assume the right to do that to another human being.

I might have a conversation with a student of any culture who doesn’t seem to be getting the message from his peers, cultural or intercultural, about acceptable social norms, if two important conditions exist. First, I must have already earned a deep trust of that student, and I mean deep, virtually familial. Second, I must believe that what I am going to advise is truly necessary and in the best interest of the student. I already do this with my generic advice on Standard English and accurate spelling.

Another consideration I have on this subject is that we have as much responsibility for promoting tolerance in those of the mainstream of American culture as we do for preparing those NOT of the mainstream of American culture to thrive in it. Most of our New Americans, as has been the case with American Indians, will never be assimilated, and will never be accepted as bicultural, but will always be viewed as “other.” The same blind chauvinism that expects immigrants to become like the mainstream, will never allow them to do so, because it then redefines the mainstream. As long as one culture dominates American society, that shall be so. So efforts at assimilation and biculturalization appear to me as efforts to bring “aliens” into cultural compliance, thereby affirm the cultural dominance of the mainstream culture.

Now, I think my dialogue counterpart is well-intentioned. I am well-intentioned too, but even though I have been examining where I am in this dominant culture, and particularly where I am as a white man, I must admit that I find new facets and different perspectives that have been as difficult to recognize and realize as air. I make the effort. I intentionally surround myself with the unfamiliar. I still think I’m far from getting it. What must it be like for those who live in a cultural bubble? What what it be like to know you go anywhere, essentially, and do anything and be allowed to be first always? How does traveling as a privilege inform traveling as a refugee? And herein lies my conclusion. By what power do we tell? Telling implies a priory knowledge. What if with respect we strove more to simple ask? Asking implies incompleteness and an openness to becoming complete.

No, I guess biculturalism isn’t a code for assimilation. It is perhaps an effort to use language to escape the shame of assimilation, but they are only words. I think a better starting point than renaming an assumption of right is in respectful questions that seek to learn what is right. By learning we better and empower ourselves with our knowledge and understanding of ourselves through understanding others. By learning we show others the road to self-betterment and self-empowerment, and showing is better than telling. I want to say something pithy about being here, but I think that’s a different dialogue.

Autonomy

gustave dore, the body of elaine from tennyson's idylls of the king

I had a dream last night that my principal called me in and told me that I couldn’t do my own thing in classes, but had to do as everyone was being told to do. We would all teach the same things at the same time. In response, I told her that she would have to come up with the curriculum for all four of my classes then, and went on to waking up.

Yet, here I am this morning, worrying about what I will teach next fall, how I will survive planning for four preps. I contemplated how I would get the writing in, and the reading. Half dressed, I’ve been looking through anthologies of short stories and essays. And I realize that I can connect the writing to the readings by pairing the genre – read persuasion; write persuasion, and I have a lot of short pieces I already know about and have used, so I can do this. I need to relax and plan it out by objectives and goals, plug in the texts, and recycle plans and Power Points and I can do this.

So why do I feel so intimidated by a dreamed threat? Why do I see following a curriculum scripted from above as a script. Because it threatens my autonomy, and my autonomy is now, and has always been of great importance to me. In high school, Marty Lunquist and I branded ourselves Rebels, we listed to popular music, AND jazz and folk music. We didn’t hang out with the popular set, much as we might have wanted to. Like them, we rolled our Gant shirt sleeves up, but we rolled ours to the inside. We stood apart, but only enough apart to make clear that we were not less in status or other qualities than the group, but apart enough to show that did not gain those things from membership in the Group. We could travel with the Group. We could be recognized as valid participants in the Group. We could even attain a level of leadership within the Group. But we were Autonomous. We were most completely us apart from the group. We were who we were because of who we were, not because of our membership.

I have carried and cherished that sense of autonomy in so many ways ever since. That I could determine for myself what was fair, right and equitiable became a sort of doxastic that could be construed to entitle a range of disrespect, defiance and debauchery. I could use moral and ethical logic, as did the laws and mores of society, to place myself outside of but no less than those laws and mores. Indeed, I rose above the social code; I was not a blind, mindless adherrent. That I had arrived at this Code Civil independently of, though of coursed based in, 3,000 years of thought made my code better. A horrendously arrogant display of self-entitlement? Well, maybe not horrendous.

Of course, it was only better or even acceptable in a local sort of logic. In a more, literally global sort of logic, one would ask what right had I to step outside the regimentation of society for no other purpose but to serve myself.

   “What if everybody threw paper out of the car? What kind of a world would this be?” Mom asked in the lilting semi-whine of maternal chastisement.
   “Everywhere would look like Arkansas,” I replied, but pulled my hand back into the car.

So, is my cherished autonomy really civil or moral litter?

Still, when someone tells me what I will think or what I will feel if they…, I am indignant. By what right or power can someone rob me of the opportunity to think and feel for myself? Does it suggest that I am ignorant of my own mind? That I cannot properly control my thoughts and feelings? That I am mentally or morally defective? What possible mental condition on my part could account for someone else knowing my thoughts and feelings before they can even happen? What pathetic mental state must I be in to have someone not only feel the power to predict my feelings, no matter the accuracy of that prediction, and then respond to my possibly, even probably, erroneously predicted feelings?

Wait. I may have abused my autonomy, even reached beyonds its legitimate limits, but it is still mine. It may be weakly founded and falsely elevated, but I have a full right to my own autonomy. Even if I choice to follow the dictates of a completely benighted state, and even if that choosing is flawed or unsound, it is within my power to choose, and anyone may challenge my choice, not never my right to make it. My autonomy is absolutley mine alone.

Of course to remain autonomous, I must survive.

Why we have to be critical thinkers to teach critical thinking and why we have to teach critical thinking (May 2008)

This is something I’ve been playing with for some time. I keep coming back to it. It’s one of those writings that started with a clear kernel and morphed into something different. It began about a year ago when the upper administration of the Minneapolis Schools decided to “fresh start” two schools including the one I was in. It was a highly political and in some ways person decision by the powers. It was not reasonably defensible for any of the reasons given. It had the effect in part akin to demolishing slums to eliminate poverty.

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Why we have to be critical thinkers to teach critical thinking and why we have to teach critical thinking.

Critical thinking is a set of strategies for processing toward a goal. In developing learners, the process of learning is as much a goal as any tested outcome. AS teachers, we set the got both for the outcomes of our students and for the acquisition of the critical thinking process that lets them reach those outcomes. We want our students to be critical thinkers who know and can do things. We want them to know what a hypotenuse is and how to calculate one, but we also want them to be able to decide when this is the problem that needs to be solved, and what use to make of the solution. Our goal is, or should be, to develop knowledgeable critical thinkers.

To do this, we need to assess their entry status as they come to us, determine about how far along their developmental continuum we can help them to move, given the time they will be with us, and the amount of our work load we can dedicate to them individually and as members of the whole group. In other words, we need to be critical thinkers in assessing the problem presented to us, finding a solution and deciding how best to implement what process knowledge we have to move students along as much as we can. Teachers need to be critical thinkers too, a faculty greatly complicated by the current state of American education.

Currently, many of our goals as teachers are set by entities without, state departments of education, school district administrations, principals. The goals are set for our students, but the teachers are held accountable for the students’ results. This doesn’t work well, and sometimes, not at all. Here’s part of the reason why.

The process needed to successfully reach a goal is tied to the motivation and subsequently the volition of the person or group trying to reach the goal. When a person sets both the goal and the process they will perform for reaching that goal, success is more likely. It may happen that an externally imposed goal, a demand from above for higher scores and fewer failures for example, may align with part of or even the entire goal of those being held responsible for the outcomes, but this is seldom the case. Where things go wrong is that the higher-ups have their own motivation to achieve their own goals, aligned or not, and they attempt to impose strategies on those charged with getting the desired result. Goals and often the process strategies for achieving the goals are now imposed on the performer, but not the motivation to achieve the imposed goals or to perform the imposed process strategies. While the goals may align, the process for working through to that goal seldom does. What gets undermined is the motivation of the performers who then lack the volitional energy to persevere in accomplishing that imposed goal. Why? Simple. The performers are no longer working to their own goal; they are now working toward someone else’s goal, and more importantly, not a goal set, in the case of schools, for the students, but a goal set for the teacher. The teacher may have student success as a goal, but when that ‘success’ becomes a demand from above, the demand sets the goal, not the student success.

The demand goal placed on the teacher for student success is not the same thing as the goal the teacher places on herself for her students’ success. There are two reasons for that: 1) imposed goals—goals that redirect the determination of success away from the intended goal target to some other place—lack ownership by the performer, since they are ‘owned’ by the demander, and 2) the success assessment is almost always invalid because it measures a reality that is isolated in time and no longer exists.

In the first case, a goal that is imposed on someone else ceases to be the goal the performer is acting on. If the goal of student success becomes the goal of an administrator to the extent that there is a direct demand for the teacher to achieve that goal, the goal for the teacher becomes just that—the demand by an administrator to reach his goal, not the teacher’s. Student success is no longer the ‘goal’ of the teacher; it’s the goal of the administrator. Student success has become the ‘score’ of the teacher. The teachers assessment ‘tool’ is the standardized test, the report card or the referral form, and without even considering the lack of a standard for measurements in these tools, “How many?” determines the teacher’s score. ‘Student success’ in any meaningful sense—how much they have grown academically or behaviorally, what they are prepared to take on next or how they feel about learning and its place in their lives—is no longer the teacher’s goal; the teacher’s goal is now the “How many?” test score by which they are being measured.

Okay, so we now have teachers developing strategies for meeting administrative performance goals, goals defining how the teacher should be performing based on what student data can be gathered. The luckiest students will be placed with teachers that will get them to mastery in that standardized data set. The rest will probably get short changed with one teacher and then get a new, less tested teacher who may or of course may not measure up as well. Whether this new industrial model of throwing out and replacing a presumably non-repairable mechanism with a possibly equally poor one will increase the percentage of teachers who meet who meet administrative goals, or if such a policy can keep place with attritions from teaching is not the subject of this document. What is the subject is the problem of how much the making of administrative decisions about teacher performance goals hobbles student learning and ultimately real student success because of its dependence on assessing teachers based on glimpses of artifacts of functionality in students—reading, writing and math skills primarily.

This does all relate to critical thinking by way of a sort of reversal. To bring students to their individual successes, a teacher must of course be motivated and possess the volitional resources to follow through to achieve these very difficult goals. Ideally, teachers have the motivation and volition and the skills necessary to be successful in reaching their goals for student success. No one disputes the reality that this is not always the case, but there is considerable dispute, if often not verbalized, in how to improve this shortcoming. Teachers lacking motivation and volition, which are very much personal energy reserves, may need to be helped out—perhaps out the door, but teachers with motivation and volition often may need to be helped out with the necessary skills—tools if you please—to carry out the process of mobilizing and supporting students along the course of their development. These skills beyond content knowledge and pedagogy prominently include critical thinking skills. Each child is a problem to be solved, as is each classroom, each school calendar, each testing schedule and so on. Teachers need to make critical judgments, plan critical interventions, interpret critical assessments, and so on. This critical thinking process is intense, difficult and demanding. A teacher must be fully motivated, usually by a genuine dedication to and love for the students, their individual histories and their future lives. This is the level of motivation required to set out the effort of volition to carry the work forward with an eye to the true success of the students, not a score but a life. Motivation, volition and goal are inseparably tied.

When the goal is separated from the process, the process collapses. So when administration separates out the student success goal and replaces it with the “How many?” teacher success goal, the need for critical thinking to achieve student success collapses. It is not longer relevant, but the capacity for critical thinking can shift to the new goal for the teachers, meeting the administratively demand goal. This goal is much easier to reach in fact. It will probably result in less development of students as human beings however, and it favors unmotivated teachers who will lack the volitional energy to persevere. In fact, it has in a few cases led to cheating even on a broad scale. Teachers can teach to the test, inflate grades and keep disruptive students in increasingly non-functional classrooms. Result? Higher scores, better grades with fewer failures and reduced behavioral referrals.

The administrative intervention to avoid such practices becomes imposition of mandated practices—one size fits all—standardizing curriculum and policing. Do all teachers teach the same way, start in the same place and work at the same pace? Does this not have a familiar sound? It of course ignores many of the things we’ve learned about student learning in the past fifty years. It further ignores everything we’ve learned about adult learning. Yet the bitter irony is that decision makers, often in senior offices at the state level, demand that schools remain unchanged in a changed and changing world and intensify their efforts in doing all the things that didn’t work for those decision makers themselves. Just do it harder.

Can we never allow ourselves to learn? Imposing student success goals and mandating a classroom processes is in itself unlikely to be successful, and shifts the best critical thinking strengths of teachers into job preservation strategies. And we know who the big losers are—the voiceless victims of 21st century education, the students. What are the students left with? A test score so irrelevant that even its inventors don’t bother to relate it to anything in the lives of the students. Standardized benchmark test scores are worse than a snapshot or slice in time; they are pulled out of time all together. They bear no reference to all what has gone before. They indicate nothing as regards what future options there are. And it tells next to nothing about the slice it is supposed to represent. Not so much a snapshot as a corner of one frame pulled from a life-long movie. Yes, reading, writing and math skills are critical for success in modern life, but so are food, shelter and clothing. These are all artifacts when pulled out from a life and even all together do not approach a whole life or a whole story of success. The tests stand as stark evidence of the lack of critical thinking by their creators and developers. If it is not this lack, and these decision makers really are capable of assessing and solving problems and implementing solutions, then these powerful people are knowingly subverting America’s children and our future.

The inadequacies of standardized testing provide a significant insight into what needs to happen in education. We need to teach students how to critically assess and act on each and every frame of the movie of their own lives. For each of them, education must be adapted, relevant and forwardly focused. Who are they, what do they need to get where they want to go and how do they know where that might be and when they have gotten there? They need the knowledge and skills, but they need to be critically processing their needs and goals as well as acquiring knowledge and skills. Teaching needs to inspire goals and encourage the motivation and support the volition to carry them forward. Supporting the volition means providing them with the critical processing skills, strategies and concepts from which to choose in striving toward their goals. Critical thinking is the tool kit people need to have successful lives. Critical thinking is a dynamic; it cannot be assessed in a snapshot; it can be assessed, perhaps, at the end of a life by casting back over the whole life. Formative assessment is part of critical thinking, but cannot very effectively be used to assess progress toward the process that surrounds it. It’s a bit like thinking about how one’s own brain is thinking about itself.

Others speak eloquently and in detail about why students need to be critical thinkers. Here, I want to point to what may be obvious to some already. Teachers need to be critical thinkers too. They must first get back the goals they are working toward. Teachers and students and their families need to be able to determine toward what goals students are working. Those goals define toward what goals the teacher must work to empower the students. Administration’s goals should not define teacher goals; teacher goals must define administration goals.

Administrators must work toward empowering teachers in defining and reaching there goals. Administrators and teachers, just as students, need the dynamic of critical thinking to analyze, assess and plan as part of the solutions for the problems of teaching and learning. Meaningless standardized ‘scores’ for schools and school districts are ultimately counter productive to good education and real student success. It forces every level of that school system to focus on external goals while corrupting the true education process through data manipulation and reactionary management—teaching to the test, grade inflation, keeping disruptive students in dysfunctional classrooms—disciplinary discharge for teachers with dysfunctional classrooms or teachers with high failure rates—closing and restarting schools, setting school against school in competition for ‘good’ students—withholding funding from underperforming districts, restricting funding for the highest-needs students. None of these actions, currently taking place in our schools, does anything to empower students to reach their own life goals. All of these actions, currently taking place in our schools, result from imposing goals from above, a manic hierarchy of puppet master and puppets, puppet master and puppets, puppet master and puppets.

Unless somewhere in the chain there is the courage to cut the strings, our education system is doomed to settle to it lowest potential for learning. There are two characteristics of critical thinkers that are conspicuously absent in public education: academic or professional humility and risk-taking. Without the humility to say, “I don’t know,” we give in to a failed system. Face it; we don’t have the answer. We need to ask more questions and look harder, at more things and with more eyes. Then we need be willing to step into the dark. Failure following from effort is part of learning, unless that failure becomes a failure to try. We have to risk failure to have success. How else will we learn? We do not know everything. How can we stop trying to learn? We cannot simply cut off our learning in the name of better education. Yes, let every flower bloom. Let the hybridizing happen. Reap the rewards of discovery and even chance. Without this, we ossify education and our future world. Fossils in our own time.

Successful students are the explorers, the risk-takers. They are the critical thinkers. This is the way they learn, if they can, and they must be able to if we help them be those critical thinkers. They have no way to prepare for a world that doesn’t exist yet except by taking a foundation of knowledge, a tool box of skills and a predisposition not only to learn from their future world, but create that future world with things new and as yet untested. Is it so hard to understand that to teach critical thinking students we must be critical thinkers ourselves? The whole educational community needs to be doing that, thinking critically about teaching and teaching and modeling critical thinking as a process for success in life. A success we can determine for ourselves and our students.