Ben Gustafsson
4/26/06
Paideia
Throughout
my life I have been fascinated by philosophy. I can remember vividly the moment
when I first questioned the existence of God. A voice that spoke to me from
behind the veil of my own thoughts wavered and then grew soft and then quiet.
In fleeting moments when
stillness
was thrust upon me in the perfect tranquility of a summer day in the Swedish
countryside, I would find myself suddenly stabbed by the
realization of my own isolated existence.
The awareness that I could escape my own constellation of feelings and thoughts
and see
Isolated Swedish country house
myself became a frequent and disturbing apparition. Unlike the strange striped fish I caught or the worms I tempted them with, I could question why I spoke and breathed and slept. Because the intercessional advisor and vindicator had taken his leave forever, I was left without a purpose, a member of a race perpetually dissonant and strange, alien even to his closest relatives. What could possibly be great enough to fill the void? I imagined heroic conquests and treatises, unfathomable power and wealth, perfect altruism – in short I surveyed the endless horizons of human ambitions and found nothing. The thoughts followed me relentlessly. I felt that I had climbed some forbidden hill and seen the vast, burgeoning, terrible wasteland of nihilism. I imagine it was such thoughts that compelled Socrates to devote his whole life to the pursuit of knowledge – to become a lover of knowledge and to give everything he had to the one thing great enough to fill the void. If the mysteries of the universe are infinite, so also must be the quest to understand it. The search for the best way to live is the only purpose great enough.
“The unexamined life is not worth living”[i]
Like Plato, I believe that every
good leader must also be a philosopher. His goal must be to improve himself and
the character of his fellow man. Whether I choose to enter public service as a
politician or become a professor, I will bend my will to realize the dream of paideia in the world. Jaeger Werner described paideia as “the process of educating
man into his true form, the real and genuine human nature.” [ii] Hidden
beneath the distractions of the material world and the superstructures of
ignorant and irrational ideologies lay the most important truths about how and
why people should live their lives. This great social project was reinvigorated
by those who were shocked by the hard lessons of the enlightenment and saw the
great void laid bare before them. In the word of James Joyce’s protagonist I
want to “encounter for the millionth time the reality of experience and to
forge in the smithy of my soul the uncreated conscience of my race.” [iii] Joyce
hoped to supplant the old value system, shaken to its core by a fading faith in
a divine maker, with the instructive aesthetic of art and in this way create
for the first time a human consciousness that reflected man’s relationship with
the world around him. In The Portrait of
the Artist as a Young Man the protagonist finds redemption and even
revelation in a poignant encounter with nature. This moment reveals the
underlying connection humans feels with the world around them and its power to
touch their souls in a meaningful way. It is this experience of connection, to
the world, to our own nature and to each other that we must foster. It is my
strong belief that to live “an unexamined life” is to live at dissonance with
oneself. To live in willful ignorance is to condemns oneself to the secret
suffering of emptiness, loneliness and for many the tangible failures of the
world. In the words of E.M. Forster we
must “only connect!...live in fragments no longer.”[iv]
Forster’s
challenge is not simply the task of those who reside in the ivory tower. It can
and must be undertaken by men and women of all walks of life. Connecting with
others and participating in the harmonious work of society is a noble and
pertinent mission. The quest for
self-discovery is inextricably bound to the polity in a democracy – a fact the
Greeks were keenly aware of and that contemporary
Today, the curious
notion of “education reform” emerges during election cycles and is flattered
and praised, and disappears as quickly and quietly as it comes. It is a melancholy truth that Americans treat
no other institution with as much carelessness, contempt and hypocrisy as they
do education, and it is a terrible irony that this tradition, which receives
universal praise from our congressmen and citizenry, is the most marginalized
topic in politics. It is my belief that in the
The impact of our
indifference towards education should offend pragmatists and philosophers
alike. As the
Rising
unemployment continues to worsen living conditions in the lower socioeconomic
strata and . In August of 2004, the Census Bureau determined that the number of
American families under the poverty line had reached the highest mark in over a
decade at 12.5 percent.[viii]
In the last year 1.3 million people fell below the poverty line.[ix]
Among minorities the poverty rate reached 17.6 percent, with 24.4 percent of
blacks living below the poverty line. These numbers correlate directly to
rising incarceration rates – already the highest in the world at 5.6 million,
or one in thirty seven[x] –
and increasing strain on the welfare system. A black male has a one-in-three
chance of going to prison during his lifetime, and a Hispanic male has a
one-in-six chance.[xi]
Because education in the
Though the highest price is undeniably paid by those who suffer under the injustice of public indifference, the cost to the public at large is considerable and its effects are unquestionably incompatible with our constitution’s promise to “protect life, liberty and the pursuit of happiness” for all. Beyond this, we should all be bound to the high-hearted quest to promote the best in our fellow man, to inspire what Aristotle called “excellencies” or virtues. In a better world, Thomas Hardy would have spoken without irony when he cited the old proverb that “wisdom is a defense, and money is a defense; but the excellency of knowledge is that wisdom giveth life to them that have it.”[xii]
The changes necessary to create a first-class educational system must be ideological as well as institutional. It will require a radical departure from the current constellation of politics and sentiments. Belying real political support for the improvement of the school system is the inequity of school districts. The wealthy (and therefore the politically influential) are able to fund superior public institutions and private schools in their districts without concern for their under-funded neighbors. This destroys the impetus necessary for changes and promotes the status quo. To change this, we must pass statewide and national laws – not excluding a constitutional amendment – requiring the equal funding of all public schools. When presented with the full consequences of indifference, the desire to invest more in education will spread rapidly.
The
efficacy of increased funding initiatives will hinge on our ability to increase
national awareness and understanding of education. The value of education must
be conveyed to people of all backrounds. This will require an emphasis on early
grade school education, which should be taught in the tradition of Maria
Montessori and Jean-Jacques Rousseau, who encouraged learning through discovery
and investigation.The teachers of the young must be trained to inspire
confidence,
responsibility and to set positive examples which may be missing in the home.
Ideally, this would include an optional after-school program. If successful,
this program would dramatically change the attitude towards education and
learning among cultural groups who have traditionally deemphasized its
importance.
Funds that are federally mandated for public service announcements must be shifted towards educational programs and forums. Educators must be transformed into revered public icons to encourage their continued participation and increase their numbers, rather than enforcing the perverse attitudes of the 1920s that spawned such proverbs as “those who can, do; those who can’t, teach.” By offering educators public platforms for their views, they will become better known and better paid.
Our goal should be a radical reform of thought
– a new outlook which brings us closer to our founding principles and those of
the ancients. Too long has
Word Count: 2001
Pictures of me gratefully borrowed from
the archives of Jerome Bump.
Cited Works:
[i] Plato. The
Apology.
[ii] Qtd. "Paideia." Wikipedia. 1 Apr. 2006 <http://en.wikipedia.org/wiki/Paideia>.
[iii] Joyce,
James. The Portrait of the Artist as a Young
[iv] Qtd. Course website; E. M. Forster, Howards End (1910), ch. 22
[v] "Education History
Timeline." Cloud Net. 1 Apr. 2006 <http://www.cloudnet.com/~edrbsass/educationhistorytimeline.html>.
[vi] ibid
[vii] "Education."
[viii] "Federal Budget Online."
[ix] Ibid
[x] "Poverty Spreads" CNN
Online. CNN. 2 Apr. 2006
<http://money.cnn.com/2004/08/26/news/economy/poverty_survey/>.
[xii] Hardy,
Thomas. Jude the Obscure.