Author: Jason Barney

Why Classical Education Needs a Theology of Wisdom: A Foundation for Wise Integration in the Modern World

The modern world of education is characterized by the opposites of integration: isolation and reductionism. Colin Gunton, in the 1992 Bampton Lectures at Cambridge, entitled The One, The Three and the Many: God, Creation and the Culture of Modernity, uses the terms, “disengagement” and “fragmentation” to describe the predicament of modernity. The term “disengagement” he attributes to Charles Taylor, and he describes “fragmentation” by stating “that the cultural disarray that is so marked a feature of our times derives from our failure to integrate or combine the different objects of human thought and activity: in brief, science, morals and art”

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Counsels of the Wise, Part 5: Principles and Practice, Examples and Discipline

In the last article we discussed “good instruction” as a preliminary or a forerunner to prudence. While the development of prudence itself must be confirmed through experience, since it requires familiarity with all the particulars of life, it can and must be fostered in the young through implanting the right principles. A great part of the proper education therefore consists in parents and teachers, tutors and mentors, sharing their wise instruction for life with children. This includes not only simple statements of right and wrong, but also proverbial observations about human nature and what is truly valuable in life.  The

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Counsels of the Wise, Part 4: Preliminary Instruction in Prudence

How does a person become wise? What are the proper ingredients in an educational paradigm aimed at prudence? Where would we even begin? So much of K-12 education seems to have nothing to do with practical wisdom, as Aristotle defines it. How do we recover the classical goals of wisdom and virtue in earnest, and not simply as a marketing claim?  So far in this series we have had occasion to develop the Christian underpinnings for prudence. “Be wise [phronemoi, prudent] as serpents and innocent as doves” (Matt 10:16), Jesus tells his disciples, utilizing the same word for prudence that

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Counsels of the Wise, Part 3: The Practical Nature of Prudence

In this series we are recovering several lost goals of education by exploring Aristotle’s intellectual virtues as replacement learning objectives for Bloom’s taxonomy. Prudence or practical wisdom (phronesis) is one such lost goal, which is endorsed by the biblical book of Proverbs and the New Testament, even if Aristotle’s exact terminology is not adhered to. The classical tradition too aimed at moral formation, including moral reasoning or normative inquiry as a primary goal. (See Counsels of the Wise, Part 1: Foundations of Christian Prudence.) At the same time, we noted in the last article that our recovery movement has at

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The Counsels of the Wise, Part 2: Why Reviving Moral Philosophy Is Not Enough

In The Liberal Arts Tradition: A Philosophy of Christian Classical Education (Version 2.0, Revised Edition), Kevin Clark and Ravi Jain argue for a recovery of the tradition of moral philosophy against the reductionism of the modern social sciences. Their account of the intellectual history that led to the replacement of this classical and Christian paradigm for wisdom in ethics and the humanities, broadly considered, faithfully unpacks the faulty assumptions of this shaky modern and postmodern problem. In this series on replacing Bloom’s taxonomy with Aristotle’s Intellectual Virtues, we have already had occasion to bring the razor edge of their intellectual

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The Counsels of the Wise, Part 1: Foundations of Christian Prudence

We began this series with a proposal to replace Bloom’s Taxonomy of educational objectives with Aristotle’s five intellectual virtues. While Bloom and his fellow university examiners aimed to create clarity in teaching goals through a common language, their taxonomy of cognitive domain objectives may have done more harm than good. In rejecting the traditional paradigm of the liberal arts and sciences, they privileged the bare intellect and isolated acts of the mind as if they were the whole of education.  When we compare these bite-sized pieces of “analysis” and “comprehension” to the artistry of grammar and rhetoric, for instance, we

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So, You Think You Want to be a Principal…

School Principal Job Description Unclogging toilets and mopping up sewage in the restrooms of your new facility Setting up hundreds of chairs for an event on your own because you know you can’t ask any more of your teachers or volunteers Subbing for Calculus one day and Kindergarten the next, outside of your comfort zone and with unclear lesson plans Kindly mediating an hour and a half long meeting with a teacher and an unhappy set of parents who will likely leave the school Trying to keep track of complicated budgets for various areas of the school, when you’ve got

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Apprenticeship in the Arts, Part 6: The Transcendence and Limitations of Artistry

In this series on apprenticeship in the arts we have laid out a vision for the role of the arts in a fully orbed classical Christian education. We began by situating artistry or craftsmanship within a neo-Aristotelian and distinctly Christian purpose of education: namely, the cultivation of moral, intellectual, and spiritual virtues. Then we explored the analogy between artistry and morality through the basis in habit development, including in our purview the revolution in neurobiology regarding the importance of myelin. We saw that some types of elite performance have more established pathways to excellence, allowing for deliberate practice, while moral

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Apprenticeship in the Arts, Part 5: Structuring the Academy for Christian Artistry

In the previous article we explored the need to counter the passion mindset of our current career counseling by replacing it with a craftsman mindset drawn from a proper understanding of apprenticeship in the arts. Apprenticing students in various forms of artistry (including the liberal arts) constitutes the role of the Academy that is most intimately connected to the professional working world. By making real these connections through actual relationships with the practitioners of arts (whether in athletics and sports, common and domestic arts, fine and performing arts, the professions and trades, or the liberal arts themselves) classical Christian schools

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Apprenticeship in the Arts, Part 4: Artistry, the Academy and the Working World

In his book So Good They Can’t Ignore You: Why Skills Trump Passion in the Quest for Work You Love, Cal Newport argues against the well-known Passion Hypothesis of career happiness. He describes the Passion Hypothesis as the idea that “the key to occupational happiness is to first figure out what you’re passionate about and then find a job that matches this passion” (4). It is well summed up by the ever-present, popular advice to “follow your dreams.” As Steve Jobs said in a 2005 commencement speech at Stanford University, “You’ve got to find what you love….[T]he only way to

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