“Liberating Education” by Marsha Familaro Enright, is the final chapter in Common Ground On Common Core. This chapter discusses the history of education in the U.S. since the time of the Pilgrims, and what education would like in a fully free society and laissez-faire market. Click on the link to read the PDF of this chapter.
by Rachel Davison
Oak Farm Montessori School
and Marsha Familaro Enright*
The Reason, Individualism, Freedom Institute
Teaching Freedom Illustrations
Free Enterprise educators are urged to examine their educational principles and align their classroom practice with their advocacy of liberty by providing a classroom environment that develops the virtues as well as the ideas needed to live in liberty. Such pedagogy has a direct benefit to the educator. When freedom and autonomy are directly experienced, students become more engaged, interested, and enthusiastic learners and more often adopt the ideas and values of liberty. Combining empirical evidence from Socratic practice and Montessori education with research on development and optimal learning, the authors suggest ways to create such a classroom culture.
“To consider the school as the place where instruction is given is one point of view. But to consider the school as a preparation for life is another. In the latter case, the school
must satisfy all the needs of life. ”
Maria Montessori (1994, p. 5)
I. Schooling Versus Autonomy
When we think of free societies, we often think of industry, free markets and minimal government. But real freedom starts within, with self-understanding, self-responsibility, self-direction, determination, and a nimble ability to adapt to life’s challenges.
If young people are schooled in the facts about the overwhelming advantages of a free society, and how to reason well about them, and they study the full range of great ideas, the likelihood that they will be convinced of the ideas underpinning a free society goes up greatly because the facts are on the side of freedom.
Yet, it’s one thing to be lectured to about liberty and the virtues needed for it; it’s another to know how to act in freedom. It’s valuable to know the ideas of liberty, but can you apply them in your life? Where do you learn how? As Aristotle said: “For the things we have to learn before we can do them, we learn by doing them.” (Book II, Chapter 1)
It’s one thing to believe in the ideas abstractly; it’s another to experience what such a society would be like—and to be motivated to achieve it.
To build a free world, we need people at many levels of society and in many areas—
business, the trades, the arts, medicine, journalists, as well as intellectuals and professors—with the ideas, values, and habits friendly to liberty. This is where a sound, liberal education is essential.
With history as the measure, it’s clear that free society advocates don’t need to be a majority to significantly change the culture. But they need to be a significant, knowledgeable, and active minority. Such a minority made the progress towards full freedom and individual rights possible in Britain; such a minority in the American Colonies was instrumental in achieving independence from Britain.
Unlike the American Colonists, none of us has been raised in a highly self-reliant society of the Enlightenment Era—did we have the chance to develop the habits needed to embody its values? To act in our families, among our friends, in our towns and cities, the way a free person should act? To have the skills and force of personality to implement the changes needed to make our lives better and freer, whatever our professions, associations and interests?
Educators familiar with the facts, history, and ideas of free societies and spontaneous order understand the value of dispersed and localized knowledge and the prosperity and flourishing that results from individuals peacefully collaborating as trading partners.
What they might not have considered is the way in which the classroom is a micro-society in which students learn how to behave in the larger world and whether their classrooms reflect the social relationships, the virtues, and the psychological conditions that sustain and advance the behavior of free people. Educators have the opportunity to craft an experience in which students learn how to behave as self-reliant, independent, self-responsible individuals.
The modern classroom, from grade school to graduate school, relies heavily on a structure of a single arbiter of knowledge, often in the position of lecturer, discussion leader, knowledge authority, and director of learning. Directed group lessons in traditional grade school and lectures in higher education are favored methodologies of the traditional method of education.
The teaching paradigm encourages an authority to convey the “right” answers to the waiting student-receptacles. Yet, this top-down environment is counter-productive to conveying the ideas, values, and virtues of a free society.
In the traditional teaching model, students are considered passive empty vessels, to be filled with knowledge by the academic authority, rather than active agents in their own learning.
This model is a legacy of the movement to economically mass-educate the populace and is literally based on factory organization, i.e. everyone doing the same thing at the same time for mass production.
How is a young person supposed to learn to be an autonomous individual if he or she is being treated like an empty vessel to be filled with knowledge? What opportunities are students give to learn and practice the skills of a self-reliant, independent, and self-responsible individual?
If we are aiming to foster a society driven by free enterprise, shouldn’t the pedagogy of our classrooms align with those values?
Traditionally, “learning” is measured by the amount of information the instructor has offered which the student is able to reiterate on tests and in papers. How does the instructor know if real understanding has been achieved? Whether the student has deeply incorporated the instructor’s information and ideas into his or her thinking? Whether the student can use this information in his or her life?
Consider the psychological effects of the traditional methods of teaching in which:
- The teacher is the repository of truth.
- The student is taught one line of reasoning given in the lecture or presentation.
- The student is the receiver, not initiator of learning.
In this paradigm:
How does the student learn how to arrive at truth himself?
How does the student learn that there are multiple ways of approaching a problem?
How does the student learn to find subjects of interest to himself, individually, and know how to go about the process of learning new material?
If students have no skills in these processes, how can they grow into autonomous individuals, arriving at their own conclusions and navigating all the choices and opportunities which freedom presents?
“‘Autonomy’ suggests, strictly speaking, that one gives or has given laws to oneself; that one is self-governing; that in essentials one obeys one’s own imperatives.” (Kaufmann, 1980,15).
The conditions of freedom cannot be consistently and sufficiently conveyed in a traditional, lecture-based environment because it does not provide the individual with opportunities to learn how to be a free, autonomous person.
Advocates of reason and freedom understand that the mind cannot be forced to accept truth. Nor does the social pressure of authority or peers result in a real understanding of truth, and certainly not the first-hand comprehension and autonomy of the innovator. Neither does a top-down environment cultivate an independent person’s ability to fight for his or her individual freedom.
To acquire truth, each person must observe and reflect on facts for him- or herself. Each person must compare and contrast, analyze and synthesize those facts, for him- or herself. Each person develops ideas, from those facts within him- or herself. Each person must integrate one set of facts with another, one set of ideas with another, for him- or herself. This is the only way to arrive at truth, since an understanding of truth cannot be transferred directly from one mind to another.
If a classroom structure can serve as the sandbox in which to practice how to live as a free person, then the independence of rational inquiry and the development of rational judgment, need to be incorporated into that sandbox.
Advocates of a free society understand the value and power of the dispersed and localized knowledge of the individual within the structure of a market, the creativity it unleashes and the flourishing that results. In turn, the micro-society of a classroom structure that endeavors to encourage the exchange of ideas between individuals, while still incorporating the guidance and expertise of the educator, mirrors the creative process of the market. This is impossible in a strictly lecture structure, and difficult in many discussion structures.
Free society educators can endeavor to construct a classroom structure parallel to a market with a productive exchange of ideas between individuals, while still incorporating the guidance and expertise of the educator.
Such a classroom offers the student the opportunity to develop and practice the skills of rational independence, creative thinking, collaborative exchange, honesty, objectivity, justice, and honor—all skills and virtues valuable and necessary in a free society.
II. The Principled Pedagogy of Freedom
“The greatest [obstacle for] an attempt to give freedom to the child and to bring its powers to light does not lie in finding a form of education which realizes these aims. It lies rather in overcoming the prejudices which the adult has formed in this regard.”
Maria Montessori (1955, p.48)
Developmental and cognitive research, plus over 100 years of experience using the Montessori philosophy of education argues that optimal learning occurs through freedom within a structured environment, where the following conditions are present (Lillard, 2005, passim):
- The instructor is informed about and alert to the developmental needs of the young adult student,
- Questions are actively encouraged by classroom methodology,
- Instructor’s activities are modified based on the interests of the students, within the limits of the studied material,
- Activities are crafted with optimal learning conditions in mind, ones that engage the needs, attentions, and interests of young adults.
Methodologies rooted in the Montessori educational philosophy encourage individualism and self-reliance, foster individual development, unfettered creative discovery, exploration, and integration of newideas. In support of this claim, researchers have recently identified the unusual number of highly creative people who were Montessori students (Sims, 2011).
Google founders Sergey Brin and Larry Page, French cooking evangelist Julia Child, Wikipedia founder Jimmy Wales, and Amazon founder Jeff Bezos are among the many unusually creative and capable people with a Montessori background. Some insist this type of education was instrumental in their radical creativity.
For example, Brin and Page have identified the individually-driven exploration of the Montessori classrooms as a major source of their willingness to try new things and think out of the box again and again. (Goodwin, 2012)
The environment created in a Montessori classroom relates to the well-known facts of spontaneous order: The discovery of truth, the correct identification of life-supporting facts, is not a centralized, top-down procedure. Instead, it results from a complex process of discovery and argument, demonstrated through the history of thought and the progress of civilization.
Socratic practice, short lesson-lectures and self-selected research projects are examples of classroom strategies for higher education which encourage individual autonomy and contribute to fostering attitudes that are receptive to the complex ideas of freedom.
III. Specialized Discussion Methods and Individualism
“Discipline must come through liberty. . . . We do not consider an individual disciplined only when he has been rendered as artificially silent as a mute and as immovable as a paralytic. He is an individual annihilated, not disciplined.” Maria Montessori (1912, p. 86)
The classroom is a micro-society in which the social order emerges through the exchange of ideas and values, explicit and implicit, and from the way in which participants interact with each other according to the discussion principles.
The term “Socratic Seminar” is used variously. We are using it here to mean a very particular discussion format and methodology in which students are engaged in examining, analyzing, and discussing the material themselves, first-hand. They are synthesizing the information themselves, rather than having it handed to them. It is an active learning environment. Michael Strong’s book, The Habit of Thought: From Socratic Seminars to Socratic Practice well describes this particular methodology and its benefits.
Socratic Practice harnesses important and powerful social-psychological elements that encourage a freedom-oriented classroom culture while increasing learning. It is a process of collaborative inquiry which develops fact-based reasoning, objectivity, listening skills, and team work for problem-solving.
Seminars run by the principles of Socratic Practice function as a market of ideas, where reason, combined with the invisible hand of individual self-interest, results in greater knowledge, reasoning, and social skills for all. As a collaborative learning experience, it taps into all the advantages of learning by imitation; it’s an opportunity to see multiple ways to reason on the same materials. Research by the Jasper Project on Cognition and Learning at Vanderbilt University shows meaningful group problem-solving results in superior learning (Jasper Project, 2000).
“One particular thing that I learned at Queen’s [College]—both from faculty and students—was how to work collaboratively with smart people and make use of the Socratic method to achieve commonality of purpose.” Billionaire founder of Paypal, SpaceX, and Tesla Motors, Elon Musk
This method requires each participant to focus on what exactly is said in the text, and what can be surmised from it; the instructor guides the discussion with incisive questions and by requiring the participants to stick to the facts of the work when arguing their opinions.
- All opinions must be grounded by reference to the work studied, developing the habit of fact-based judgment and objectivity.
- The teacher acts as a facilitator, encouraging the students to use their own minds to find the meaning of the text; the teacher does not act as an authority on the text. The best reasoning is the highest authority.
- The teacher demonstrates and encourages questions and thinking in different ways when approaching the material. The points of view and questions of the different participants demonstrate how material can be approached in a variety of ways. This outcome encourages creativity by illustrating many ways to reason about the same issue. Consequently, not only excellent deductive reasoning, but creative, inductive reasoning is encouraged.
- Participants effectively trade their knowledge and skills by example.
These elements work together to strengthen student reasoning skills and instantiate the value of individual differences. Displays of inordinate knowledge about a subject are irrelevant and discouraged because each discussion member cannot verify them. This reduces non-productive jostling for social position. Reason’s authority is the great equalizer and students come to appreciate each other as helpers in their learning. This results in a psychologically safe environment, which encourages exploration and creativity.
At the end of every Socratic seminar, the instructor guides a “debrief,” a self-reflective discussion in which each participant comments on what went well and what could be improved. The beneficial effects are:
- Significant improvement in the discussions from one session to the next by raising conscious awareness about participant actions and interactions,
- Participants learn to be equally responsible for the quality of the inquiry,
- A culture of equality among peers is established, including the instructor; the instructor and other participants values each individual’s thoughts and reactions, while the best reasoning remains the highest authority; Mastery Learning research on how individuals acquire mastery in knowledge and skills found that the attitude of the teacher seriously affects the students self-image and motivation, (Dweck, 1999, passim),
- The validation of the person of each individual because each person’s participation with rational arguments adds value for the other participants,
- The encouragement of the habit of taking responsibility, giving validation to the virtues of others, and working together in a rational way.
The discussions improve radically from one session to another because of the awareness generated by the debrief, and the expectation of achievement and cooperation. These methods benefit from the strengths of peer-learning and exchange (Brown, et al., 1989, Orr, 1987).
In Socratic Practice, the teacher uses his or her expertise to craft the entire environment of the class:
- Every participant sits in a circle facing all the others as equal intellectual explorers.
- The room is well-lit and comfortable to enhance concentration.
- No phones or outside distractions are allowed.
- Works are chosen and taught in a purposeful order, so that students can discover their meaning and connections themselves and find joy in doing so. They are invited to engage with the material rather than passively receive it.
- Focus is on paying attention to the deepest meaning of the works studied and each other through questions of clarification, i.e. what does the other person mean?
- Solid evidence and reasoning are required for all opinions.
- The instructor takes a limited role and gives feedback in a way that is kind, but honest, encouraging student awareness of each other, and cooperation through self-moderated exchange.
- Students are encouraged and enlightened as to how to respectfully listen by the instructor’s sincere attempts to hear and understand what the other is saying, before replying.
- Students are responsible for their own contributions and encourage contributions from others.
- Reflection at the end of the discussion about what went well in the discussion and what can be improved generates a high level of self-awareness and self-generated improvement in learning from session to session.
Csikszentmihalyi’s research on Flow, the psychology of optimal experience, shows that attention is the most limited cognitive resource (Csikszentmihalyi, 1991). But it’s husbanded very well in this type of seminar.
- Every person’s reasoned contribution is valued; being active makes it easier to pay attention,
- The specially selected texts are of deep interest about issues of importance; this makes it highly motivating to pay attention to the discussion.
These skills are enormously practical: a 2014 study by Association of American Colleges and Universities and the National Center for Higher Education Management Systems analyzing Census Bureau data of 3 million U.S. residents found “the overwhelming majority of employers are desperate to hire graduates who have a demonstrated capacity to think critically, communicate clearly, and solve complex problems.” (Samuelson, 2014)
Lastly, students report that these seminars require the best of them; their best thinking, behavior, and awareness of others.
“You see how much value you have to offer and to add to your own thinking. It’s not a zero sum game like in traditional education where you’re trying to compete with each other and there’s one answer. It’s not “the right answer”; it’s better and better answers. Everyone’s building a mosaic of truth together. We all study one text but there many objective truths in it, you’re benefiting from hearing all these different ways to understand things objectively and truly. And you realize you have something to contribute. It doesn’t have to be the perfect thing, but together it fits with what other people are saying.” – Michael Natividad, junior, University of Nevada, Las Vegas
“Be careful not to ask [your] questions of the [students]. Only when [students] seek to answer questions which they themselves ask, do they commit themselves to the hard work of finding answers that are meaningful to them…give only as much guidance and encouragement as is necessary to elicit the [students’] interest.” Maria Montessori (1937, p. 26)
“Comparing this method to the regular educational system, this unavoidable feeling of frustration comes up: Why, with such a fantastic method, isn’t there a change? The passion in learning that everybody had is proof of this seminar’s effectiveness.” Tobias Mihura, junior, Clarin High School, Buenos Aires
The authors are sure they have not communicated all the ways in which teachers of free enterprise can encourage the values of a free society in the classroom micro-society. We welcome suggestions and wish to learn from the skills of others. But we urge such teachers to reflect on what kind of habits they are encouraging in their students. We hope that we have triggered reflection on how to develop the virtues needed for freedom.
Aristotle, Nicomachean Ethics, Book II, Chapter 1, Moral Virtue http://classics.mit.edu/Aristotle/nicomachaen.2.ii.html
Brown, J.S., Collins. A. & Dugid, P. (1989). Situated cognition and the culture of learning. Educational Researcher, Jan/Feb, 21-42.
Csikszentmihalyi, Mihalyi. 1991. Flow: The Psychology of Optimal Experience. New York: Harper Perennial.
Dweck, C.S. (1999).Self-theories: Their role in motivation, personality, and development. Philadelphia: Psychology Press/Tarylor & Francis.
Goodwin, Danny. August 31, 2012. “Maria Montessori Google Doodle: How Montessori Education ‘Programmed’ Google’s Founders.” Search Engine Watch.
Jasper Project on Cognition and Learning. 2000. Vanderbilt University.
Kaufmann, Walter. 1980. Discovering the Mind. New York: McGraw Hill.
Lillard, Angeline. 2005. Montessori: The Science Behind the Genius. Oxford: Oxford University Press.
Montessori, Maria, translated by Anne Everett George. 1912. The Montessori Method, New York: Frederick A. Stokes Company. http://digital.library.upenn.edu/women/montessori/method/method-V.html
Montessori, Maria. 1938. The Secret of Childhood. Bombay: Orient Longsman.
Montessori, Maria. 1989 (1955). The Formation of Man. Oxford: Clio Press. http://www.moteaco.com/abcclio/form.html
Montessori, Maria, 1994 (1948). From Childhood to Adolescence. Oxford: Clio Press.
Orr, J. (1987). Talking about Machines. Palo Alto: Xerox PARC.
Samuleson, Scott. March 28, 2014. “Would You Hire Socrates?” The Wall Street Journal.
Sims, Peter. April 5, 2011. “The Montessori Mafia.” The Wall Street Journal.
Strong, Michael. 1997. The Habit of Thought: From Socratic Seminars to Socratic Practice. Chapel Hill: New View Publications.
Association of American Colleges and Universities. January, 2014. “Liberal Arts Graduates and Employment: Setting the Record Straight.” http://www.aacu.org/leap/documents/nchems.pdf
Ms. Enright would like to thank Rachel Davison for initiating the idea of the presentation leading to this paper as well as for her lovely work on the presentation, and K.R. for his encouragement and help with the ideas and vision.
Originally published at the conference site of the Association of Private Enterprise Educators. http://www.etnpconferences.net/apee/apee2014/User/Program.php?TimeSlot=12
This film celebrates the productive virtue, passion, creativity, and heroism of
entrepreneurs around the globe.
By Marsha Familaro Enright
The New Individualist, Jan/Feb 2008 — This past September, I was thrilled to see The Call of the Entrepreneur, a new documentary by The Acton Institute for the Study of Religion and Liberty, headed by Roman Catholic priest Robert Sirico. Beautifully filmed in high definition, with inspiring music and a riveting story, this documentary celebrates the productive virtue, passion, creativity, and heroism of entrepreneurs around the globe. It dramatically makes the case for the moral value of capitalism—and it’s about time.
Economic and political developments in the last thirty-odd years have proven the factual case for the superiority of capitalism, but the moral case remains to be won. The harnessing and molding of self-interest through capitalism towards creative, productive, life-enhancing, happiness-achieving ends must be trumpeted to the world. This documentary is a clarion call.
The film’s theme is the unstoppable energy, optimism, creativity, and productiveness of the entrepreneur, which has made our world possible. It starts with a dairy farmer in the small mid-Michigan town of Evart, interweaving his story of ingenuity, perseverance, and calculated risk with the thrilling and heart-wrenching story of communist refugee and media magnate in Hong Kong, and that of a self-made merchant banker in Atlanta. Each of these entrepreneurs is remarkable.
Jimmy Lai, founder of giant Next Media, recounts his journey from the desperate poverty of Guangzhou province in communist China to his position as a media mogul aiming to foster freedom through information. The son of a merchant family stripped of their wealth, Jimmy’s mother was sent to work in the fields all week while he and his siblings fared for themselves. The boy left school at the age of ten to work in a railway station, which changed his life.
The communists, he comments, painted China as wonderful in contrast to the nasty picture they presented of the outside world; but his eyes were opened by the travelers at the train station. Their dress, speech, and even the kind way they treated him gave him an education. “I was never treated so well before,” he recalls. After ravenously eating a bar of chocolate handed to him by a client, he resolved to go to where it was bought: Hong Kong. He had to beg his mother for a year before she would allow him the dangerous journey in the hold of a sampan to the freedom of Hong Kong.
Dairy farmer Brad Morgan was searching for a more cost-effective way to dispose of tons of cow manure when his undying curiosity and creativity led him to the compost business. Although he appears only moderately educated, Morgan skillfully uses scientific and business experts from far and wide to turn his farm into one of the largest and best composting businesses around.
Investment banker Frank Hanna describes how his father, rather than guiding his sons to sports or leisure on the weekends, would take them to various properties the family owned. Together, they performed all the chores and learned the processes involved in running businesses—lessons Hanna used well as he and his brother built their merchant-banking business. Hanna has combined this practical knowledge with a study of free-market economics, not only for his successful business but for philanthropy, as well. Recently, he was named Philanthropist of the Year by Philanthropy Magazine because of the thoughtful and principled approach he takes to charity.
In addition to these inspiring stories, the movie deftly explains some key economic concepts through simple illustrations, including the tremendous value that capital markets create—something Tom Wolfe’s bond trader in Bonfires of the Vanities didn’t seem to know. Experts such as Peter Boetkke from George Mason University andWealth and Poverty author George Gilder cameo with pithy explanations of economic principles.
From the opening, the movie attacks the ridiculous idea that capitalism is a zero-sum game, visually puncturing that argument with sweeping views of New York and Hong Kong. You would think that just one of capitalism’s nay-sayers would ask themselves the question: If it’s a zero-sum game, where did all this stuff come from? How did we travel from the caves to New York City?
In justifying the virtue of the entrepreneur, The Acton Institute emphasizes the other-oriented attitude of the entrepreneur in contrast to the view that entrepreneurship is merely about greedy wealth-acquisition. The documentary argues that the entrepreneur must focus on the needs and desires of other people in order to succeed. One of the film’s messages seems to be that entrepreneurs are virtuous because they work for other people, performing a kind of altruism. In fact, during a question-and-answer session after the movie, executive producer Jay Richards confirmed this, emphasizing that the “al” in “altruism” means “other.”
It’s unfortunate that Acton feels the need to justify the goodness of the entrepreneur by his or her ability to help other people. Helping others is a valuable benefit of what they do, but, clearly, that is not always the entrepreneur’s motive. Morgan, Hanna, and Lai are obviously working for the laudable motives of enjoying the exercise of their own powers, and for their desire to change the world for the better—according to their own vision. While entrepreneurs must focus on the needs and desires of others for trade, many entrepreneurs create products that others could never imagine, or imagine wanting, such as PCs or “pet rocks.” Like almost all creators, entrepreneurs often face unrelenting criticism and resistance. Most often, the entrepreneur has to be pig-headedly persistent—“kinda stubborn,” as Morgan calls himself—in his own vision to bring new values to the world. Although the actions of entrepreneurs wonderfully result in benefits to others, in order to succeed, they must cleave to their own selves, to their own vision. Sounds rather self-interested, doesn’t it?
Indeed, the film’s commentators express discomfort with the concept of greed and criticize John Stossel’s ABC specials that focus on greed as a positive force in the market. Unfortunately, in the moral wars, the film’s eschewing of greed could be seen as apologetics for the basic self-interestedness of the entrepreneur, a discomfort that can be attacked by those more consistently altruistic in the self-abnegating sense.
The problem lies in the loaded concept of “greed.” Conventionally, the concept of greed, like that of selfishness, emphasizes excessiveness—in this case, the desire to acquire or possess more than one needs. But what of the entrepreneur’s stubborn insistence on pursuing his vision when others want him to stop? Is that excessive? Is that greedy?What’s needed is a clearer parsing of the concept of greed. Greed to acquire and possess values is a strong human motivational tendency. A more neutral term for this tendency is “ambition.” It’s a good thing that humans have this tendency, or they might not be sufficiently motivated to survive and flourish. It’s a tendency that can be aimed toward good or ill. The primeval, undisciplined tendency of greed often results in the pursuit of fame, money, or power at the expense of integrity, honor, love, family or friendship. Each person needs to focus the aim of his or her greed toward productive values, not toward destructive ones. That makes the moral difference.
On the other hand, some self-defined individualists would do well to broaden their almost autistic concept of the well-lived life. As Aristotle said, man is a political animal. Humans tend to have a great desire to interact and affect others, even when pursuing their own interests.
This transformational power is a sacred ability, because it makes human flourishing possible. As George Gilder says in the film, “There is no reason to explain poverty—poverty is the natural human state” before the first entrepreneurs, the farmers, changed the world. Productive creativity should be celebrated with joyful sanctity—and this film goes far in that direction.
Given the religious orientation of The Acton Institute, the ultimate message of the film is that man becomes nearer to God through creativity. With stirring music and shots of Michelangelo’s “Creation,” the documentary’s climax testifies that man’s creative ability is God’s gift to man, granting man a special place in the universe. This is the religious idealism of former centuries—a view contrary to that of the radical environmentalists, who consider man and his reality-transforming reasoning powers to be an unnatural scourge upon the earth. Rather, this Scholastic religious doctrine sees man as closer to God than any other creature, by his participation in God’s ability to create. The commentators, including Father Sirico and George Gilder, affirm the inspiring nature of this relationship to God.
As a thoroughly committed scientist and a nonbeliever, I was struck by the topsy-turvy nature of this view. Man’s ability to create and transform reality rather than merely adapt to the given is fundamental to his survival powers, acquired through evolution. Man’s reason and imagination, exploratory tendencies, and especially the energy, persistence, and independence of the personality type that typifies entrepreneurs, allow him to remake the world to suit his purposes. Isn’t it interesting that men feel the need to capture the sacredness of this fundamental of human nature by projecting a god with the same ability—and making man his special protégé?
This transformational power is a sacred ability, because it makes human flourishing possible. As George Gilder says in the film, “There is no reason to explain poverty—poverty is the natural human state” before the first entrepreneurs, the farmers, changed the world. Productive creativity should be celebrated with joyful sanctity—and this film goes far in that direction.
The Call of the Entrepreneur is premiering around the country at small venues, through organizations like the Sam Adams Alliance. Acton hopes to get it onto PBS affiliates or commercial TV. Despite its philosophical shortcomings, I urge you to see it and to enjoy its dramatic celebration of the optimism and lavish productivity of the entrepreneur.
Addressing a joint session of Congress on health care, President Barack Obama reiterated his often-expressed aversion to the profit motive:
“[B]y avoiding some of the overhead that gets eaten up at private [health insurance] companies by profits and excessive costs and executive salaries, [the public insurance option] could provide a good deal for consumers, and would also keep pressure on private insurers to keep their policies affordable and treat their customers better . . .”
Is this true? Is profit wasteful, as Obama implies? Does it lead to higher prices and lower value to consumers? Can the government, unburdened by profit, do the same job as a private company, only cheaper and better?
To answer, let’s consider one business, one product, and one profit-seeking man who lived at a time when the market operated largely free of government subsidies, bailouts, regulations, taxation, and other “progressive” intrusions.
Henry Ford, at age 13, saw a steam-driven land vehicle, a “road locomotive,” which filled his imagination with the vision of a horseless carriage and fueled a passion to create one. As a young man, he worked day jobs, while trying to build a car in his free time. Realizing a viable car could not run on steam, he sought to develop a new kind of engine.
On Christmas Eve 1893, the 30-year-old inventor clamped his first gasoline engine to his wife Clara’s kitchen sink. With the home’s electricity providing ignition, the motor roared into action, sending the sink vibrating and exhaust flames flying while Clara prepared the holiday dinner.
In pursuit of his dream, Ford and Clara moved eight times in their first nine years of marriage. He quit a secure job at the Edison Illuminating Company, banking everything on his vision. He co-founded the Detroit Automobile Company—a venture that failed. Jobless, Ford moved his wife and child into his father’s home. But he kept working on his car. “It is always too soon to quit,” he said.
Ten years passed from the roar of the little engine on Clara’s sink to the launch of the Ford Motor Company. It took five more years to produce his big success, the Model T, and additional years to master its mass production.
Why did Ford persist through years of hardship and uncertainty? How much would his love for the work have sustained him without the hope of eventual profit? Imagine if he had lived in a system where politicians could, at the stroke of a pen, seize his profits or decide how much he could keep. Would he have risked so much or worked so ferociously to bring a world-changing invention to market?
Would an Amtrak employee devote a decade of free time inventing a new train, only to rise a notch on a civil-servant’s pay scale? Dream big, work hard, create something earth shaking, but be paid small is the antithesis of the American dream.
The pursuit of profit not only motivated Ford, but also his bold investors who had the foresight to realize the horse was doomed.
In 1903, a school teacher invested $100—half her life savings—in the Ford Motor Company. Sixteen years later, she sold her stock for a total gain of $355,000. Why would she and others place their money on a highly experimental venture, were it not for the hope of tremendous gain should the enterprise succeed? What kind of person would deny her the reward for recognizing Ford’s vision and risking her own money?
The pursuit of profit also impacted every aspect of Ford’s business operations.
Ford didn’t need a politician’s scolding to lower prices—only the desire to make huge profits by reaching mass markets. Because early cars were expensive, people viewed them as mere playthings of the rich. But Ford sought to “build a motor car for the multitude.” This led him to develop his moving assembly line, significantly reducing manufacturing costs and, consequently, prices. The original $825 price of the Model T finally bottomed at $260. That price-lowering strategy brought him the millions of customers that made him rich.
Similarly, Ford’s pursuit of profit didn’t result in bare-subsistence wages for employees, but in phenomenal pay increases. He shocked the world by introducing the $5 workday, more than doubling the era’s prevailing wage. Why? To attract the best workers, whose talents increased product quality and company efficiency. High pay also decreased employee turnover and training costs, again increasing Ford’s profits.
Ford typifies the successful capitalist, whose profit-driven innovations lower prices, while raising wages and living standards for all.
Even today’s Ford Motor Company, a much-fettered child of our mixed economy, demonstrates the superiority of private- over government-run companies. Ford refused TARP bailout money, choosing to operate without government strings. The result? Ford’s profits are up 43 percent, while bailed-out GM and Chrysler lag behind.
In Henry Ford—a thin man who was the fattest of fat cats—we see an embodied refutation of President Obama’s worldview. Ford developed a new form of transportation vastly cheaper, faster, more convenient, and superior to the old mode. He continually lowered prices so that everyone, rich and poor, would have access to his product. He created thousands of jobs. He raised employee wages. He did all this good without government grants, bailouts, stimuli, subsidies, or coercion, but simply as a result of the honest pursuit of personal gain.
This achievement was possible only because a private individual had the freedom to pursue his own self-interest, in cooperation with others who supported his vision and shared in the rewards, unencumbered by government.
By eliminating profit, Obama implies that everything else about an enterprise would remain the same, only the product would be cheaper and better. Actually, by removing profit, nothing at all would remain the same.
Contrary to Obama’s notions, profit is not an overhead cost, but a vital gain sought over and above costs in order to reward a company’s risk-takers. According to economist Ludwig von Mises, “Profit is the pay-off of successful action.” And “The elimination of profit . . . would create poverty for all.”
Eliminate the hope of profit, and you extinguish that spark which ignites the human engine and powers it to explore uncharted roads: the creative mind. Profit is the proud product of the creative mind, and the creative mind is an attribute of the individual. Obama’s attack on profit is an attack on human creativity and innovation, which is an attack on the individual.
Obama’s antipathy for the self-interested individual is explicit. “In America, we have this strong bias toward individual action,” he said in an interview in the Chicago Reader. “But individual actions, individual dreams, are not sufficient. We must unite in collective action, build collective institutions and organizations.”
It was Henry Ford’s individual actions and individual dreams that brought motorized, personal transportation within reach of everyone in the world.
America is rooted in the “pursuit of happiness”—which means the right of each of us to create, to produce, to rise, to succeed, and to profit from the fruits of our labor. Contrast this worldview with that of a president who disparages the individual and seeks to limit or expropriate his profits on behalf of a faceless “collective.” Obama’s war on profit is a war against the individualist heart and soul of America.
Profits are a badge of honor earned by someone who offers others something they value enough to buy. The first buyer of the first car of the Ford Motor Company was a doctor. He was tired of hitching up his horse and buggy for nighttime emergencies. Ford’s product enhanced his life, as it later enhanced the lives of millions. Profit is the medal Ford received from his customers for a job well done.
If our nation is to cultivate productive geniuses like Henry Ford, it must proclaim that the quest for profit is moral and noble.
POSTSCRIPT: Transportation Secretary Ray LaHood recently announced “the end of favoring motorized transportation at the expense of non-motorized.” This means that the federal government, with its vast powers to fund highway projects, “liveability” initiatives, and other aid programs, as well as to tax gasoline, now intends, in LaHood’s stunningly brazen words, “to coerce people out of their cars,” in favor of walking or cycling. A century ago, Henry Ford, through capitalism and the profit motive, brought motorized transportation to the world. Now, an alarmingly anti-capitalist government is reversing that historic achievement and pulling us back to the pre-industrial age.
Gen LaGreca is author of “Noble Vision,” an award-winning novel about the struggle for liberty in health care today. Marsha Familaro Enright is president of the Reason, Individualism, Freedom Institute, the Foundation for the College of the United States. Incidents from the book “Young Henry Ford,” by Sidney Olson appear in this article.
Copyright © 2010 by Marsha Familaro Enright and Gen LaGreca. Permission to reprint is granted with attribution to the authors and inclusion of their byline.
Permanent Link: http://fountainheadinstitute.com/a-lesson-in-profit/
Originally published at: http://dailycaller.com/2010/03/31/a-lesson-in-profit/
It’s been a year since Stephen Moore’s article, “Atlas Shrugged: from Fiction to Fact in 52 Years,”seemed to ignite an explosion of interest in Ayn Rand. Sales of this prescient novel tripled; two Rand biographies have been selling like hotcakes; and references to her in the media have skyrocketed.
Yet, some free-market defenders continue to repudiate her and her ideas, as they have for decades. It used to be conservatives such as William F. Buckley of National Review trashing “Atlas Shrugged;” now the critics include libertarians, such as Heather Wilhelm of the Illinois Public Policy Institute, who penned “Is Ayn Rand Bad for the Market?”.
But in their rush to distance themselves from Rand, they succumb to a deadly philosophic trap. It results from their anxious desire to apologize for the individualistic, self-interested motives that actually drive free markets. This anxiety prompts them to defend capitalism on the opposite premise: that capitalism is good only because it is “other-directed”—i.e., that it grants certain groups, such as the poor, opportunities to acquire wealth and power.
Over the decades, this has led such apologists to launch unpersuasive and futile crusades, such as “compassionate conservatism” and “bleeding-heart libertarianism,” which are not defenses of capitalism, but embodiments of its opposite. For example, conservatives and some libertarians plunged headlong into the moral and logical pitfalls of collectivism when, led by “compassionate conservative” Republican president George W. Bush, they created Medicare Part D, then the biggest-ever addition to welfare entitlements.
Likewise, Wilhelm summed up what too many on the right think, when she writes that free markets are best “sold” on the premise that, above all else, they help society’s neediest. She adds that “Rand’s insistence on the folly of altruism, however, tends to overshadow and even invalidate this message.”
You bet it does—and with good reason. That’s because no one can defend capitalism and free markets logically and consistently without a moral validation of enlightened self-interest as the highest good.
After all, the left didn’t rise to power because they had facts and rational arguments on their side. The empirical case for the superiority of capitalism in bringing a better life to the poor is overwhelming, whether we compare Chile to Cuba, Hong Kong to communist China, or the fully communist China of the past to itself today. So, one has to ask: Why haven’t these arguments won over all those who claim to want to help the poor?
The answer is that the left’s ascendance to power wasn’t driven by economic fact but by a moral vision thinly covered with economic claims. This vision was accepted by millions only because of the moral philosophy of self-sacrifice that dominates our culture.
That morality claims that the highest good for each individual is to live for the sake of others—for society or the collective. Ultimately, it implies that each of us is a moral slave to someone else. Whether it’s Marx’s “From each according to his ability, to each according to his need,” or Hitler’s admonition to live for the German Volk, or Pol Pot’s belief that “since he [the individual] is of no use anymore, there is no gain if he lives and no loss if he dies,” the morality of self-sacrifice kills liberty because it subordinates the individual’s life to the group.
This is the morality that brought us the carnage of the 20th century.
The arguments of “compassionate” libertarians and “bleeding-heart” conservatives do nothing to challenge this ethic. They merely try to slip capitalism in under the tent of collectivist moral philosophy, telling everybody, in effect: “Don’t worry; even though sinful, individualistic self-interest drives capitalism, it is good because it can be harnessed to serve groups, such as the poor.”
In other words, these would-be defenders of capitalism merely “me-too” the collectivist moral claim that our primary ethical responsibility should be the welfare of other people. In this view, they march lockstep with those on the left who revile individualism and capitalism as being anti-poor, anti-caring.
Their view couldn’t be further from the truth. Free-market capitalism arises from a social vision that cares about the smallest minority of all: the individual. That vision recognizes the moral superiority of the right of the individual to life, liberty and the pursuit of happiness—the very vision identified by Thomas Jefferson in the Declaration of Independence and fought for by the Founding Fathers.
What is this right, if not the right of each person to pursue his or her own highest self-interest? Remember, the slogan of the American Revolution was “Don’t tread on me.”
Yet, that “selfish” American Revolution established a social system that created the most productive nation the world has ever seen, with the highest level and broadest distribution of wealth. It was a system based on individual rights, limited government, and equal justice under the law, in which everyone could keep and enjoy the fruits of his or her own efforts.
This system was fair because it gave each person the equal opportunity—and the pride-enhancing challenge—to make the most of his or her life, poor and rich alike. In fact, only a capitalist society can truly serve the interests of the poor and the disadvantaged, as well as the rich and the capable, because it is at root based on justice for the individual. And justice for the individual is justice for all.
This is what makes capitalism morally superior to collectivism.
Ironically, given the prevailing presumptions about self-interest, capitalist societies such as the U.S. are also the most charitable. Our individualistic system created a nation of magnanimity due to our unimpeded productivity, overflowing abundance, and benevolent sympathy for other individuals struggling for their own lives, liberty, and happiness.
It’s amazing that in all their talk of Rand’s “harsh message” and “confrontational language,” many free-market defenders haven’t asked themselves why her writings have inspired millions to become advocates of capitalism. They don’t understand that she completes the 18th century vision of the American Revolution by presenting a morality that fully justifies capitalism and individual freedom.
Rand’s morality of rational, enlightened self-interest defends the individual’s right to his own life, the power of his own liberty, and the glory of his pursuit of his own happiness. She said: “My philosophy, in essence, is the concept of man as a heroic being, with his own happiness as the moral purpose of his life, with productive work as his noblest achievement, and reason as his only absolute.” Her message—that “man’s proper estate is an upright posture, an intransigent mind and a step that travels unlimited roads”—is a message of the glory of the individual, unshackled and free.
We urgently need Rand’s vision of the moral nobility and greatness of a social system based on enlightened self-interest if we, the 21st century advocates of freedom, are to finally free the world from the death grip of collectivism. And that is a vision we must defend with “our lives, our fortunes, and our sacred honor.”
Marsha Familaro Enright is president of the Reason, Individualism, Freedom Institute, the Foundation for the College of the United States. Gen LaGreca is the author of Noble Vision, an award-winning novel about the struggle for liberty in health care today.
Copyright © 2010 by Marsha Familaro Enright and Gen LaGreca. Permission to reprint is granted with attribution to the authors and inclusion of their byline.
Originally published at:
originally published in Montessori Leadership
“Help me to do it myself,” self-responsibility, peace: these are fundamentals of the Montessori philosophy. How many of you know that another, highly influential thinker with these same beliefs has had a huge influence on the Montessori movement: Ayn Rand? Today, there are thousands of parents, teachers and heads of school who came to Montessori through her.
Novelist-philosopher Ayn Rand is most famous for her books The Fountainhead and Atlas Shrugged. According to a 1999 survey by the Book of the Month Club, Atlas Shrugged ranked second in influence with readers, after the Bible. Rand’s books have sold over 100 million copies and sell over 100,000 copies a year to this day – she has obviously affected a lot of people.
However, Rand wrote many other works, including an essay on education called “The Comprachicos,” now available in The New Left: The Anti-Industrial Revolution. In it, she discussed the Montessori Method at some length. She also published an article by the late Beatrice Hessen, “The Montessori Method,” in The Objectivist magazine, which article is now reprinted in John Chattin-McNichols’ Montessori Schools in America: Historical, Philosophical and Empirical Research Perspectives.
These two articles introduced millions of Rand’s readers to the Montessori Method and movement – and many of them stayed. I, for one, had been searching since I was a child for a way of schooling which kept the joy in life while guiding students in learning. The Rand and Hessen articles intrigued me and led me to a life-long love for the Method, which included founding Council Oak Montessori school in Chicago. Currently, I am working on a new college using the Method (see www.collegeunitedstates.org).
I do not think I am an exception. You will find Rand’s influence in Montessori schools all around North America, from North Carolina and Pennsylvania to Illinois and Colorado; from Toronto to Texas – and I’m sure almost anywhere you look. In California, there are a group of Fountainhead Montessori schools.
Why was Ayn Rand interested in Montessori? Ayn Rand dearly wanted peace, freedom, happiness and achievement for all the individuals of the world, having lived through the death and destruction of the Russian Revolution and its aftermath. She knew that only through strong independence of judgment would our children avoid the mob madness and mass murder of Communism, Fascism, Nazism or, today, Islamic terrorism, which have been responsible for over 100 million deaths (Rummel, 1994). Only independence and respect for other individuals’ rights to make up their own minds and live their own lives would prevent any further killing fields and keep us out of war.
As she had hoped, the publication of Atlas Shrugged in 1957 ignited a revival of interest in Classical Liberalism and free-market thinkers like John Locke, Adam Smith, Ludwig Von Mises and Frederick Hayek, nurturing and triggering a huge movement to achieve freedom and prosperity throughout the world. Last year at the centenary of her birth, many groups and publications paid homage to her vital role in this revival and its exciting consequences, such as the fall of the Soviet Union and the spread of freedom around the world.
The Social Entrepreneurship movement is also a result of this change in thinking, in this case, specifically applied to helping the poorest around the globe, and it is a huge engine of social change. Rather than centralized government programs, thousands of micro-entrepreneurship projects are spreading wealth through the world by helping individuals create their own jobs. For example, in Bangladesh, Mohammed Yunnus created Grameen Bank to provide micro-credit loans all over the third world. Mark Frazier, a Rand fan, created the Internet site Openworld through which young people from developing countries can get quality information and training inexpensively. If needed, he helps them obtain computers and Internet hook-ups.
However, Rand’s similarity to Montessori went well beyond their common desire for peace. In “The Comprachicos,” Rand lauded the Montessori Method as exactly what children needed to develop properly. “The purposeful, disciplined use of his intelligence is the highest achievement possible to man: it is that which makes him human.” “[the best development of intelligence is what] Dr. Montessori had in mind…when she wrote the following about her method: ‘The didactic material, in fact, does not offer to the child the ‘content’ of the mind, but the order for that ‘content.’…The mind has formed itself by a special exercise of attention, observing, comparing, and classifying…which leads them to become active and intelligent explorers instead of wandering wayfarers in an unknown land.’” (Rand, 1970, 196)
Rand recognized that the Montessori Method is superb at developing a child’s thinking skills, independent judgment and inner self-confidence, while maintaining his or her love of learning. She also applauded the sensitive, individual approach to each child’s personality and development, and the respect for order, property and other people nurtured by the Method – all important elements for a happy, productive life.
Like Montessori, Rand believed judging others by their individual actions and achievements, not their group membership, race or any other feature outside of their control, was the basis of real respect. She realized that the road to peace was through educating individuals in the importance of thinking well and respecting the individual rights of others.
R.J. Rummel, Death by Government (Transaction 1994). Rummel is a now-retired political science professor. He has extensively researched forms of government and war, summarized in his charts, available at
He found that no democracy has made war on another democracy since 1816 (democracy defined as government by the people either directly or through elected representatives).
Chattin-McNichols, John, ed. 1981. Montessori Schools in America: Historical, Philosophical and Empirical Research Perspectives. Lexington: Ginn Custom Publishing.
Rand, Ayn. 1957. Atlas Shrugged. New York: Random House.
Rand, Ayn. 1970. The Comprachicos in The New Left: The Anti-Industrial Revolution. New York: Signet, 187-239..
Rand, Ayn. 1943. The Fountainhead. New York: Bobbs-Merrill.
Rummel, R.J. 1994. Death by Government, New York: Transaction Publishers
Copyright © 2007 by Marsha Familaro Enright. Permission to reprint is granted with attribution to the author and inclusion of her byline.
Marsha Familaro Enright has been attracted by the pleasures and problems of education since the third grade. Trained in biology and psychology, she has written research articles on psychology, neuropsychology, development, and education for a number of publications. She founded the Council Oak Montessori School near Chicago in 1990 and has served as its president since then. Recently, as founder and president of the Reason, Individualism, Freedom Institute, Marsha and her colleagues have been developing a new college informed by the Montessori Method, the Great Books, Ayn Rand’s ideas, and classical liberalism. Information about that project can be found at its website, www.rifinst.org. Marsha also contributes articles and reviews to The New Individualist, including popular profiles of famous authors such as James Clavell, Cameron Hawley, and Tom Wolfe. Recently, she spent time with TNI contributing writer Sara Pentz to discuss the state of modern education, the prospects for its reform, and her own college project.
TNI: How did you get into the field of education?
Marsha Enright: When I was a kid, I loved school and I loved to learn. I looked forward to it everyday. But I was frustrated by the many kids around me who were miserable in school and often disrupted things. There was a lot of teasing and ridicule. I did not understand why that was happening, especially why the smart kids were not interested in learning. I vowed to myself that I would find a system of education that would really support kids in their learning and be a good environment for my own kids when I grew up. That is how I got interested in education.
But, ironically, that is not what I decided to go into when I went to college. At first, I wanted to be a doctor, like my dad. I was a biology undergraduate. After a while, I got interested in psychology, and toward the end of my college years, I decided that that was really where most of my interest lay. So I went on to graduate school and got a Masters in psychology at the New School for Social Research.
In high school, I read The Fountainhead by Ayn Rand and got very interested in her ideas. And in one of her journals, The Objectivist, there were some articles about the system of education called the Montessori Method. They were by a woman named Beatrice Hessen; I think she owned her own Montessori school. When I read those articles, I said, “Wow, this sounds like a fantastic system.” I read all the books that I could get my hands on about the Montessori Method, and I visited many Montessori schools to observe how they worked. I determined that that was what I wanted for my children.
So, when I started having my children in the early 1980s, I looked around for a Montessori school. There was one in the neighborhood for pre-school, three- to six-year-olds. I put my kids there, and I was very happy with it. When it came time for elementary school for my son, I found a Montessori school in a nearby suburb that he went to for three years, but then it closed. I wanted to make sure that he and my other children could continue in Montessori, so I organized some of the other parents to open a Montessori school in our neighborhood. And that is how I got started as an educator, running Council Oak Montessori School in Chicago.
TNI: What interested you about Maria Montessori and her approach?
Enright: Montessori was a great scientist. She was trained as a medical doctor, the first woman doctor in Italy, and she approached human learning as a scientist, observing in great detail what children did and trying out different materials and activities with them to see what would work best.
Her method is very concerned with the individual child. She started out working with retarded and autistic children. And she became almost instantly famous around the world in the early part of the twentieth century because, after working with these children for a year and applying her observations and her methods, they were able to pass the exam for normal children.
But while everyone thought this was wonderful, she was thinking, “My gosh, if my poor retarded children can pass the exam for normal children, what is happening if normal children are only being asked to learn up to that level?” That is when she started working with normal children. And there, again, her results were so phenomenal that she gained even more fame.
Because motivation is so important in learning, she focused on the proper conditions to keep that fire burning. If you look at children who are one or two or three, you can see that they have tremendous motivation to learn everything they can—crawling around the floor, putting things in their mouths, looking at every book, following what their moms are doing, imitating. They are just balls of energy when it comes to learning everything they can about the world, about objects in the world, about how to move, how things taste, smell, look, about what people are doing with each other.
Montessori noticed, for example, that if she could get a child to concentrate on an activity and really be involved in it, when the child eventually stopped the activity he would be happy; he would be calm; he would be tired, but in a very contented way. And that would keep him interested. The next day, the child would want to learn and do more. So it became a self-feeding process.
TNI: What, besides motivation, is really important to learning?
Enright: Well, I see learning as acquiring the knowledge and skills that you need to function in the world—to be productive, happy, and successful. Just like a flower: If you put a flower under a rock, it is going to struggle around that rock to try to reach the sun and water, but it is going to become deformed. But if you put it in the right kind of soil with plenty of water and sunshine, it is going to be beautiful and flourishing. A child is like that, too. Montessori called the child “the spiritual embryo.”
TNI: What did she do to nurture that “embryo”?
Enright: Her method became famous in 1907 in Rome when she set up what she called the House of Children—Casa de Bambini—where she worked with slum children. It was a wonderful environment for learning that respected the individual child’s interests and his natural learning tendencies. It used the teacher as a guide to learning and had the children collaborate with each other, but very respectfully.
Their behavior changed so markedly that people came from all over the world to train with her, and soon her method started spreading globally. Alexander Graham Bell’s wife became interested and opened the first Montessori school in the United States in 1912.
TNI: That’s remarkable.
Enright: It was remarkable, because she was able to get three and four year olds to concentrate for long periods of time.
She had a famous example of a little girl working on what is called the knobbed cylinders. It is made of a bar of wood with cylindrical pieces of different widths in it. Each cylinder has a knob on it for grasping, and the child has to take all the cylinders out of the bar and then put them back into the right-sized holes. If they do not put them in all the right-sized holes, then one cylinder is left over, and the child knows that he made a mistake.
This is what we call, in Montessori education, a “self-correcting” material. The goal, as much as possible, is to help the child see for himself if he achieved the goal or not, if he “got the right answer.”
TNI: So they are not constantly being corrected by someone else?
Enright: Exactly. If you want the child to be an independent individual when he reaches adulthood, he has to be able to know on his own when he has achieved something or when he has failed—to judge that independently.
In this example, the girl working on the cylinders was so engrossed in her work that it did not matter that Maria had a crowd of children around her singing, or that she moved her seat around or anything; the child just kept focusing on the cylinders for forty-five minutes.
TNI: That’s impressive.
Enright: You see this in Montessori schools all the time—this incredible concentration, which, interestingly, Montessori figured out back at the turn of the century, was a key to learning and self-motivation. More recent psychological research by professor Mihalyi Csikszentmihalyi, on the optimal conditions for the most enjoyable kinds of experiences, independently and completely supports her original observations and conclusions. Csikszentmihalyi called this kind of experience of engrossing activity “flow,” because when he first discovered it, he was studying artists in the ’60s who would be totally engaged in what they were doing. And they said, “I’m just in the flow.” They would forget where they were, they would forget what time it was, and they totally enjoyed what they were doing. In sports, it’s “getting in the zone.” When the Montessori people read his books and contacted him, he recognized what was going on in the Montessori classroom—that Maria had created this optimal flow environment for learning.
TNI: And the focus was on the individual.
Enright: Exactly—that we are all individual human beings with human wants and needs.
Montessori schools spread all over the States, and they were spreading all over the world, too, when along came this very influential professor from Columbia University Teachers’ College, William Heard Kilpatrick. Kilpatrick decided to “scientifically” analyze the Montessori Method. He went to some schools, he interviewed her, and he wrote a book called The Montessori System Examined. His book basically gutted the Montessori Method, discrediting it with the academics.
You see, Kilpatrick was a staunch advocate of John Dewey’s “progressive” method of education. Dewey’s method, if you look at its basic principles, is actually almost the opposite of Montessori—although a lot of people think that it is very similar because it emphasizes experiential, “hands on” learning.
For one thing, Dewey opposed the development of the intellect when a child is young; he considered it stifling to the imagination. Whereas Maria said, “Well, you cannot really do imaginative work until your mind has some content.” So, the imaginative work goes hand-in-hand with learning about the world.
In addition, Dewey focused on the socialization of the child. For him, the school was about teaching the child how to get along with other people and be a part of society—this was the crux of his “pedagogic creed.” You can see it in his famous declaration about the purpose of education, first published in The School Journal in January 1897. Dewey wrote, “I believe that the only true education comes through the stimulation of the child’s powers by the demands of the social situations in which he finds himself. Through these demands he is stimulated to act as a member of a unity, to emerge from his original narrowness of action and feeling, and to conceive of himself from the standpoint of the welfare of the group to which he belongs.”
TNI: At that time, there was a big push for socialism in all aspects of our society. Anybody who promoted individualism was in the minority.
Enright: Exactly. Even Montessori herself was, politically, a socialist. I mean, it was generally believed that socialism was the most advanced political point of view. She understandably would have been seduced by all those ideas. That was not her field.
Now Maria Montessori’s method does teach social skills as a conscious element in the curriculum. We call it “the grace and courtesy aspects” of the curriculum. But contrary to Dewey’s approach, hers is about how people properly interact with each other to be productive and happy individuals, in the course of developing their minds.
You can see this in the whole system, starting with the very way that children are allowed to work with the materials in the classroom. They can go to the shelf where the materials are, select something, bring it to their own space defined by a rug or a desk or a table or wherever they wish to sit, and work on it. They can work by themselves with the material as long as they want; the children are taught to try not to disturb each other. They can share the material with the other children if they want to, but they are not forced to. Consequently, what happens is that they tend to be very happy to collaborate with other children.
TNI: How interesting.
Enright: And when they are done, they are required to take the material and put it back on the shelf where it was so that the next child can use it. To me, all of these principles taught in the Montessori classroom train children how to behave in a free society with other responsible individuals.
TNI: I can see that.
Enright: Montessori’s is not a focus on “You must get along with other people no matter what.” The focus is very much on intellectual development, on the individual trying to learn, to develop himself, and to interact in a respectful way. In some respects that is the opposite of the collectivist idea that Dewey had of how we should interact. One result is the consistent reports we get from upper-level teachers and employers that Montessori students stand tall in what they think is right.
Anyway, Kilpatrick said that the Montessori Method was based on an old-fashioned theory of faculty psychology. Now, at that time, 1918, the ascendant theory—the so-called “scientific theory of psychology”—was behaviorism, whose basic tenet is that you cannot scientifically say that there is a mind, because you cannot see it; you can only study behavior.
As a consequence of Kilpatrick’s books, the Montessori schools started closing down. Only a few remained over the long haul, and they were quite small. Students going to teachers’ colleges were discouraged from going into Montessori because it was considered old-fashioned—too much focus on the intellect, not enough on imagination; too individualistic, not the proper kind of socialization.
But the Method was rediscovered in Europe in the ’50s by a mother, Nancy McCormick Rambusch, who was very dissatisfied with education in the United States. She brought it back to the U.S. and eventually started the American Montessori Society. Ever since, it has been a grassroots, parent-driven movement, not an approach promoted out of the universities.
TNI: At that point, education was inundated by the ideas promoted by Dewey. Is that correct?
Enright: Right. You have to remember that traditional education was mostly either self-education or education of the wealthy, who could afford to hire tutors. The problem of mass education arose because a republic like ours needed an educated populace. But because not all parents could pay for school, public education started with the basic problem of how to educate so many people on a limited budget. To solve that, they came up with the factory model, which is to have everybody in one room doing the same thing at the same time. The teacher is the one lecturing or directing everything that the children are doing.
TNI: Sort of like mass production.
Enright: Right. And in some respects, it worked. I do not think it would have worked so well if not for the fact that many children going into this system were highly motivated immigrants—because motivation is the key to learning. Even today, as bad as some of our public schools are, you will find reports about immigrants from Somalia, Serbia, Poland, China, all doing fantastically in public schools where other children are failing.
People look back at nineteenth-century traditional education and early parts of the twentieth century and say, “Look at how well people were educated then, compared to now.” Yes, we have many examples of remarkably high-achieving people from all levels of society at that time, but what proportion of the population were they?
Actually, discontent with public education runs back a long way. There is a book from the ’60s by Richard Hofstadter called Anti-Intellectualism in American Life. He has a chapter called “The School and the Teacher,” in which he talks about the American dedication to education, how it is the “American religion,” and the concern, going back to statements of Washington and Jefferson, that we have an educated populace. He documents that objections to the kind of education received in public schools goes back to 1832—objections by Horace Mann in Boston, among others—and the complaints sound remarkably similar to what you hear today! Complaints such as: Not enough money being spent on students or teachers; teachers not getting the kind of social recognition they should for their important work; too many people apathetic about what was happening in the public schools.
So there were serious criticisms of traditional, factory-model education early on. But today there are serious problems with education as a result of the mass influence of Dewey’s philosophy of education and the ideas of leftists so deeply incorporated into the system of learning.
TNI: How do the ideas of leftists undermine education?
Enright: Well, the most serious problem is caused by the philosophical ideas of egalitarianism that became embedded in the system starting about thirty years ago. Egalitarianism is basically just a new variation on the socialist ideas which drove Dewey’s educational philosophy.
In the United States, we believe that people should have equality of opportunity. In other words, they should not be hampered by unequal treatment under the law, or by other people forcibly preventing them from pursuing what they want to do. Egalitarianism, however, takes the view that everybody should be made actually equal—not equal before the law, but materially and personally equal—that everybody should have the same amount of money, everybody should have the same abilities—
TNI: And opportunities.
Enright: Yes, and opportunities, regardless of their own effort. That these opportunities should be provided for them. This socialist permutation of Marxism was incorporated into the educational system in the way we spend public education money. Nowadays, we cannot spend more money on students of superior intelligence or talent than we do on students who have a lot of problems. We must focus instead on lifting kids with problems to the same level as everybody else. So a lot of money has been poured into “special education”—euphemistic code words for the education of poorly functioning children—and it is sold to the American public with the argument that we should give these kids an even break. In other words, it’s sold with an individualist spin: Since it’s government money, and since the government should be promoting equal opportunity, we should give problem kids extra help so that they can get on par with everyone else.
TNI: It’s easy to see how people can agree with that view of equal opportunity.
Enright: And it is true that we do need an educated populace. But there is a disjunction between the customer and the person paying, because public education is paid through government. So you have all of this conflict over what is going to be taught in the schools; and you end up having political pressure brought to bear by whoever has the dominant philosophy, influences the teacher’s colleges and education departments, or controls the local governments that run the educational programs.
There are two obvious consequences of introducing egalitarianism into the system. One is this idea that we must spend all kinds of money to raise the level of children with problems. As a result, a lot of money has been taken away from programs for what are called “gifted” children; after all, they’re already at a high level, so it’s not “equitable” to spend more to raise them higher.
The other consequence is the multiculturalism movement. That’s the idea that everybody should be considered equal no matter what their beliefs, or their racial, cultural, family, or ethnic background. Of course, as Americans, we think that you should not judge somebody based on his background or race, whatever group he is in, or anything like that, right? We think we should judge people as individuals. So, multiculturalism was floated in American society with an individualist twist.
But it is not about individuals. It categorizes everybody according to what social and cultural group he belongs to. And with egalitarianism comes cultural relativism: Every culture is equal to every other, none is better than any other. You throw out objective standards of what is good and what is bad.
So now, we are supposed to respect everybody regardless of what his culture or background brings to the table. If your culture believes in cutting off heads and ripping out hearts—well, it’s all relative!
TNI: And you have to be so careful about what you say, where you say it, and how you say it, in terms of being politically correct.
Enright: Exactly. And why is that? The egalitarians do not want anybody’s feelings to be hurt. They do not want people’s self-image to be hurt by the fact that they are not a white male, an Olympic athlete, or something like that. They have elevated a person’s self-image to being the main consideration, instead of what the person has actually achieved: We’re going to make everybody feel equal, even if they are not. Whereas our usual American approach to equality is: We do not care what your background is. If you have achieved something great, we are going to recognize and reward that.
TNI: We see the effects of this kind of philosophy, for example, in the “No Child Left Behind Act.”
Enright: Yes. No Child Left Behind is a way that conservative policymakers have tried to deal with the bad effects of egalitarianism in public education. They said, “See what this egalitarian approach to education, where everybody is worrying about hurting somebody’s feelings, has done to education. It has gotten teachers to give kids social promotions, which means that even though they have not mastered third-grade material, they are still promoted to fourth grade. We need to impose standards on public schools to make sure children are being educated to a certain level.”
So they imposed a centralized, top-down testing system for all schools, to try to make sure everybody was up to the same standards. This reflects the traditional way education is organized, because it is all about making everybody do the same thing at the same time.
TNI: And advance through the grades.
Enright: Right, advance through the grades. The other use of the term “grades” has to do with the evaluation of the child’s work on a task, essay, or project. Did you know that the use of the term “grades” came from the idea of grading shoes and saying that “this group of shoes is the best group, this group is just okay, this group is not too good, and that group must be thrown out”? What’s bothersome about this is that, as educators, our job should be to craft an environment to help each child, whatever his ability or background, so that he can learn and achieve as much as he can, so he can fulfill his best potential as a unique individual.
But in the grading system, you are thinking about how to decide whom to pass and whom to fail. In the traditional view, failing was the child’s fault, not the educational system’s—the child just didn’t try hard enough. One thing that traditional education was criticized for, and one reason why these newer methods were incorporated, was that we were losing all this human potential. But that truth was twisted through egalitarianism.
TNI: Then, at some point, there are classes where no grades are given at all, so nobody gets his feelings hurt? Or like the Little League where no score is kept?
Enright: Right. Nobody is labeled a winner or a loser.
I think that for young children, this is not always a bad idea, because grades and scores focus on competing with other people. In Montessori schools, we do not generally keep grades. We focus on whether or not the child is mastering the material. And each child is evaluated separately. A child also learns how to evaluate himself. “Have I mastered this material? Can I go on to the next level?”
TNI: And this is easily determined by the teacher?
Enright: Easily. Because the teacher knows the curriculum well; she knows what the child should be working on. And we have a general idea, from the scientific study of development, at what level children usually should be functioning at a given age. Not everybody will fall into the statistically normal sequence of development, because there is so much individual variation in human development and potential. We use a very broad category of what is objectively normal development.
TNI: This is also based on the biology of the child?
Enright: Exactly. One of the reasons we do not use grades in Montessori is that we recognize that education is, at root, self-education. Our job is to guide children in their self-education; we are very concerned that each child be concerned with doing his best and challenging himself. This only happens in the right educational environment because, you see, human beings are naturally very competitive. That, I think, comes from our nature as social animals competing in the social hierarchy, and it is very easy to let that trump the desire to learn.
So, when you introduce grades and all those comparisons in the early ages, children tend to focus on comparing themselves to each other and determining who is on the top of the heap and who is not. Their focus tends to be, “What is my grade? Am I pleasing the teacher? And am I better than the next guy?” They do not tend to focus on “What am I actually learning? Am I understanding what I’m doing? Do I know how to use it?”
TNI: That can be very dangerous. And it can undercut their self-esteem.
Enright: In the sense of undercutting their real self-esteem, their deepest sense of self-confidence. “I’m not good at math—I can’t do it as well as Johnny.” But maybe he’s just a late bloomer. Einstein was supposed to be a mediocre math student in the early grades. Being constantly compared to others can cut a child’s motivation to persevere and keep learning something, even if it’s difficult. So, we are very concerned to downplay that kind of competition. Competition happens anyway, but to a reduced degree. A child will look at what another is doing and say, “Hmm, I want to be able to do that.” If there is not a lot ofpressure to compete, this natural tendency will actually motivate him in a good way.
TNI: It’s more of a healthy, inner competition—
Enright: —than something externally directed. You want to encourage this intrinsic motivation to learn and achieve that we see in the two year old, because when you become an adult, you want to be self-motivated—to achieve things yourself and to know what you enjoy doing, in order to be happy.
TNI: Why do conservatives not like the Montessori Method?
Enright: Well, I do not know if I can speak about all conservatives. Some send their children to Montessori schools. But, politically, the conservative approach is, “Let’s go back to what was done before.” They tend to think in the paradigm of what was done traditionally in education. That ends up being the factory method.
And they want to reintroduce standards, since egalitarians following the Dewey method took standards and mastery out of the picture because they did not want to hurt anybody’s feelings. So, since nobody is learning or acquiring the skills needed to succeed, the conservatives’ response is, “Well, let’s reintroduce standards.” Their way of doing it is by using these tests. It is ironic that conservatives, who seem to want a more free-market approach to things, should introduce the federal Education Department’s top-down, one-standard idea about what everybody in the whole country should be doing.
My teacher friends now call it the “No Child Left Standing Act,” because of the tremendous focus on producing higher test scores at all costs. The money that schools get is so tied to the test scores that the focus of teachers and administrations is almost solely on whether the children are passing these tests at the designated levels—not whether the children are really learning things. As we all know, it is very easy for many kids to learn only what they must for the short–term, to pass the test, but in the end they know very little about the subject.
TNI: It’s the old practice of “cramming for the test” until the last moment, taking the test, and then forgetting everything.
Enright: Exactly. Whereas real learning is about gaining the knowledge and skills that you need, relating these to other things you know, figuring out how you can use it all in your own life, and understanding how it affects the world.
The conservatives wanted to revert to traditional testing to assess what the child was learning. But, unfortunately, a test is not generally an authentic measure of what the child understands. Many smart kids are encouraged to compete to get good grades and learn to “game the system.” The kids who succeed the most in school oftentimes are the best at doing whatever the teacher tells them. They know what they need to do to get good grades, to get into the good high school and college. We see students who do fantastically on the SAT and may even do well in college, but they do not know how to think well. They just know how to play along by other people’s rules. When they get out into the real world, they are not necessarily especially successful or great employees.
TNI: They don’t succeed in reality.
Enright: No. Sometimes they are tremendous failures.
There was interesting research done on millionaires by Thomas J. Stanley. He discovered that quite a few of them got under 950, total, on their SAT scores, and yet they are fantastically successful in business. Obviously, their talents were not served or assessed well in school.
TNI: So, it is ultimately an issue of learning how to think, is it not?
TNI: And that is never taught, is it?
TNI: What about the kids of single parents or kids from minority homes lacking the usual advantages—kids who may not be instilled with much motivation to learn? Also, why do children from some ethnic groups, such as kids from India, seem to be more motivated to learn?
Enright: Indian culture really emphasizes education.
TNI: As does the Chinese culture.
Enright: Yes. So your question is: What can we do to motivate children who come from less-supportive backgrounds? Well, for one thing, research finds these children tend to do very well in Montessori classrooms.
Also, speaking of motivation—I remember a John Stossel TV special some years ago. There was a segment about Steve Marriotti, a former businessman who decided to teach in a Harlem high school. And he just had an awful time. Almost the whole year, the kids made fun of him and caused trouble.
Just before the end of the year, as he was about to quit, he asked his class, “If I did one thing right, what was it? If one thing I did was interesting, what was it?” And he said, “A fellow at the back of the class, a gang leader, raised his hand and said, ‘Well, when you talked about how you ran this import/export business and how you made it successful.’” Right there, this gang leader basically reconstructed Marriotti’s income statement for him. Obviously, he was an intelligent student—he had absorbed all the facts about the economics of Marriotti’s business.
It dawned on Marriotti that what would really motivate these kids to rise out of poverty was to learn how to become entrepreneurs. So he instituted a program that is now worldwide, to teach kids how to be entrepreneurs—the National Foundation for Teaching Entrepreneurship. One thing he found is that children from these backgrounds are used to tolerating uncertainty and risk, which you must be able to do to be a good entrepreneur.
Enright: But people from a very stable background will not easily have that ability. In fact, we have an opposite kind of problem nowadays. We have so many kids from wealthy families that they lack the motivation to make money, and they do not have any direction. Their parents do not instill in them enough sense of purpose and drive. They end up being profligate, drunks and drug addicts, just spending money—Paris Hilton or whatever.
Because we are such a wealthy society, that is another reason why teaching our children in ways that nurture their intrinsic motivation right from the get-go is so important.
TNI: Back to an earlier point. If conservatives don’t have the right approach to education, what about libertarians?
Enright: The libertarians have mostly been encouraging school choice—the idea that parents should have a right to decide where their child goes to school. Encouraging school choice is a good idea; it is certainly a step away from this monolithic public education system we now have and towards a more individualized educational market.
TNI: That means supporting the voucher system, right?
Enright: I have to say, the voucher system scares me, in this respect. With the government paying for private-school education through vouchers, on the scale of money we’re talking about, there will inevitably be corruption. And then political people will say, “Well, if these private schools are going to take government money, we have to have government oversight and control.” It is a real, dangerous possibility that the government will step in and standardize everything, and that will be the opposite of a free market in education. It’s what happened in the Netherlands.
TNI: Is that where libertarian educators are moving?
Enright: What I understand is that libertarians originally were encouraging tax credits for education. Milton Friedman talked about that, years ago. Individuals could take money off what they had to pay in taxes in order to use it for private-school tuition. Also, non-parents and organizations could give money to educate others, like poor children, and get tax credits. If there weren’t enough monies that way, I imagine that you could set things up so that children whose parents did not pay enough taxes would get some kind of voucher.
But, at some point, many libertarians decided that that was not going to fly, politically, and so they turned instead toward vouchers for everybody. But the politicians will end up regulating private schools that use vouchers, maybe saying that all voucher-accepting schools have to have state-certified teachers or curricula.
TNI: So this may put Montessori out of business.
Enright: Yes. Because once the government begins to issue vouchers, the schools are going to have to accept them—except, perhaps, for the schools of the very wealthy. All the other private schools, where middle-class and lower-middle-class students go, will either have to accept them, or they will go out of business.
TNI: Ah, yes.
Enright: So, the libertarians are encouraging a free market in education, which is a good thing. The thing I do not hear from them, however, is much talk about what kind of education is objectively best for human beings. That is because most libertarians believe in a free market, which is the political end of things, but they think that your moral standards and ethical beliefs are entirely private and subjective.
Okay, I do not think that the government should be regulating morals, either. However, although I think that what is right and wrong is often a complex question, I also think that you can look at human nature and reality and say, “Just as certain things are good for human health, certain actions are good for human education.” It is a matter of science and experience to figure out what is objectively good in education. But libertarians do not discuss objective standards of education very much; it is something they leave by the wayside.
TNI: I know that standards and discipline in education are important to you.
Enright: They are. But there is a good side to them and a bad side. The conservative view of education tends to be that children need to learn certain things, and we must make them learn them because they are not necessarily interested in learning those things right now. I call this the “Original Sin” view of education, because it fits many conservatives’ ethical views: They think children tend to be naughty and would rather play, so you have to discipline them to make them learn.
TNI: Force them.
Enright: Force them to learn, right. And what Maria Montessori discovered was that theylove to learn, if you give them the right environment, and they will do it of their own free will. You, as the adult, just have to be clever enough to give them what they need at the right time. You have to be the right kind of guide in their learning process, in their self-education. So, what tends to happen in the well-run Montessori school—and this is one of the things that is remarkably different about them—is that the children are very well-behaved of their own accord.
TNI: Because they are focused on learning and their own self-fulfillment—on intrinsic competition, as opposed to getting the best grade, fighting with others, and worrying about their self-images.
Enright: Exactly, exactly. What is so striking when you enter a Montessori classroom is this busy hum of all these children doing their own individual work all around the classroom. They are working on things; they are excited about what they are doing and sharing it with each other, but quietly. They are allowed to talk to each other. Maria said, “We learn so much through conversation as adults. Why do we stop children from talking to each other?” Well, that happens in traditional education because children end up talking about things that are different from what the teacher is directing them to pay attention to, right?
Enright: People often ask me, “How do you know that a Montessori school is better than other schools?” And here is some of my proof: Over the years at my school, I cannot tell you how many children have lied to their parents, saying that they are not sick when they really were, because they do not want to miss school! We get notes from parents all the time about this.
TNI: That’s fascinating. It’s also fascinating that you have taken these concepts and have decided to put together a college for young adults. Why did you decide to do that, and how it is going to work?
Enright: It is well known that leftist philosophy dominates academia. Stories about how people with conservative or libertarian views are kept out of the academy are common. Furthermore, on campuses you have a proliferation of anti-cognitive, anti-free-inquiry ideas, like political correctness. The kids are not allowed to talk about things in certain ways because it might offend somebody. If they hold politically incorrect views and express them, they are ridiculed. In many instances students are punished with bad grades by professors who do not like what they write—not because it is poorly done, but simply because the teachers do not like the content. Well, that strangles debate. That strangles the reasoning mind. That strangles independent judgment.
TNI: It’s all too common.
Enright: Plus, it concerns me that the many students coming out of college are not able to think well. These people will take over the leadership of our society; yet they cannot think for themselves, and they have been encouraged to strangle their minds with political correctness.
So, I thought to myself, maybe it is time to start another kind of college, one consciously devoted to reason, to individualism, and to encouraging students to learn how to think for themselves—not only by the ideas that we’d teach, but by the very methods that we’d use to teach those ideas. A school where the teachers are not authority figures telling you what the truth is, and you are just absorbing it and spitting it back to them on the tests. Instead, a school where the teachers are expert guides to the best knowledge and ideas in the world—where reasoning skills are emphasized in every classroom, whether it is science or art, whether it is mathematics or history.
TNI: And you are going to find teachers able to do this—and wanting to do it?
Enright: Yes. I do not think it is going to be a problem to find teachers, because I have so many highly qualified people approaching me, saying they would be interested. It would be a matter of finding those with the right combination of skills, attitudes, and knowledge to properly implement the curriculum we have created.
TNI: Talk a little about that curriculum.
Enright: It is going to use what are called “The Great Books” as its foundation. These are group of classics first identified in the late 1920s and ’30s. Robert Hutchins, a far-seeing president of University of Chicago, was concerned, back in the ’20s, that college was getting too professionalized—that everybody was focusing on just getting a job, and that they were not being educated well enough in the great ideas of our world to understand what was going on around them.
So, he put together this committee of experts in ideas, works, and education—Mortimer Adler, a philosopher at U.C.; Richard McKeon and Mark Van Doren from Columbia; Stringfellow Barr from the University of Virginia—a number of people. They picked a group of books that they thought were the most influential, the best-reasoned, the most important works in Western civilization, and they called these “The Great Books.” Since then, the list has been expanded to include titles from civilizations around the world.
A person educated in these books knows a tremendous amount about the ideas, history, and people who have influenced the world we live in today. So, we are going to use that list of books, plus a select group of more contemporary ones, such as the works of Ayn Rand, Ludwig von Mises, Friedrich Hayek, Richard Feynman, and others. These will form the basis of our curriculum.
We will also incorporate philosophical questions in all classes—very reality-oriented philosophical questions. When the student is learning mathematics, he will also learn, “Why am I learning mathematics? What does it teach me about how to think? How can I use it in the way I live? How does it affect our society? What place does mathematics have in the marketplace?” So, when he graduates, he will have a firm grasp of the relationship between what he learned in school, and the workforce, and his life, and history, and political goings-on—all of these things. We will give him much stronger, more integrated knowledge of the world than does the usual curriculum.
TNI: And he will be independent.
Enright: And he will be independent. He will consciously know how to question and analyze. Through encouragement, reasoning skills, excellent philosophical knowledge, and the way the teachers will guide him, his independence will be highly nurtured. He will be much more confident of his own point of view because he will have thought it through so well. And whatever work he chooses, he will be able to be a confident leader promoting freedom.
Since I’ll bring Montessori principles up to the adult level in this school, a large component of the curriculum will be a “practical life component,” where the student not only intellectually grasps relationships between ideas and what is going on in the world but gains practical experience with that, too. We’ll give students an opportunity from their freshman year on to get involved in outside internships, research projects, and other activities where they can learn about whatever they might be interested in doing. They can try different kinds of work—
TNI: —actually working alongside business people, or interning with scientists?
Enright: Yes, precisely. The internship program will also demonstrate to people how well the students are doing, as they display their excellent thinking skills, their work ethic—all the kinds of things we are going to encourage and nurture.
TNI: Do you know for a fact that people out there would be willing to bring these interns into their environment?
Enright: Oh, yes. I know quite a few businessmen who are involved with me in this project, and they are very excited about the idea. You know, businesses today have a great deal of trouble with employees who are not prepared to work in the right way.
TNI: So, is this college going to be a reality?
Enright: If I have anything to do about it.
TNI: How are academics throughout the country responding?
Enright: I have quite a group of enthusiastic academics on my advisory board. When I go to conferences of the Liberty Fund and the National Association of Scholars and tell them about the college, many people are extremely interested. And, as I said, there is a lot of interest from professors who would like to work there.
TNI: You sound like an educational optimist.
Enright: I am. I think the basic principles of education—and educational reform—are now well-established. You have to remember that when Maria Montessori started, she basically taught slum children.
TNI: And proved that, given the right kind of education, these kids could rise out of poverty and become successful.
Enright: Absolutely. Every day, through a combination of factors, including drive and their own free will, people emerge from the worst of backgrounds and succeed. But what you want to do, of course, is to make it possible for more of them to succeed. And that is what education should be about: crafting a learning environment that allows the greatest number of children to develop themselves.
TNI: Well, it is a fascinating subject—and as your own project develops, I’m sure that we will talk with you about it again. Best wishes, Marsha.
Enright: Thank you, Sara.
Do You Love Atlas Shrugged And The Fountainhead? Would you like to Have More of Their Worlds In Your Life?
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