Up till now in this series I have evaluated Bloom’s taxonomy and mostly used Aristotle’s intellectual virtues as a foil in my critique. And so while I have, to a certain extent, defined and described Aristotle’s five intellectual virtues, alongside offering an outline snapshot of a classical Christian educational paradigm based on them, my explanations have been mostly ad hoc, more to tantalize than to contextualize and fully explain. This has been a deliberate rhetorical and pedagogical move: an attempt to begin with what is near at hand and understood by modern educators, before exposing its weaknesses and proposing a
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