Subtle Poison

Yes, we’re talking about schooling.

The late John Taylor Gatto said that the greatest achievement of modern schooling is that people can’t even imagine doing it any other way. That state controlled age-segregated graded compulsory schooling is poison is a major point of this blog. But it’s not enough to make sure your kids never see the inside of a state school classroom by homeschooling them or otherwise keeping them out of the clutches of state education machine. We – including myself, here – must comes to grips with the damage, the subtle ways being immersed in a state-schooled culture has poisoned us. That this damage often shows itself particularly in those who actively reject state schooling, and even those who have themselves been spared from the age-segregated classroom. shows how deep the poison runs.


To recap: Pestalozzi, back at the end of the 18th century, set up the first in a series of his experimental schools in Switzerland. He came up with the idea that the proper way to educate a child was to have experts (e.g., Pestalozzi) predigest subjects, reduce them to well-defined tactile steps, and to insist the child master step 1 before being allowed to attempt step 2. He had this fear that a child left to learn anything on his own or in some way not shaped by a teacher would be end up morally and intellectually crippled, prematurely proud of his achievements and dismissive of things he could not learn readily on his own, and, in general, unmanageable.

His method required a detailed curriculum with very specific goals. But most importantly, Pestalozzian education requires frequent and intimate guidance of the student by his teacher. (1) Fichte, when he delivered himself of a series of lectures on how the German Nation could resume its manifest destiny to become the ruler of planet (for our own unenlightened good, of course), latched on to the Pestalozzian method as THE key step. (no, really.) Not because it was particularly suited to teaching the child math or reading or other such trivia, but because by it the loyalty of the child could be removed from family, village and church and be fixed entirely on the teacher – a teacher trained and certified by the state!

See how that works? A child is only praised, only succeeds in school, when he does exactly what the teacher demands. The teacher is a certified product of a state education bureaucracy, expected to follow carefully prescribed paths and deliver kids ‘performing to grade level’. What the teacher then necessarily demands of the student is compliance with a detailed curriculum, with an arbitrary set of goals and timelines. A ‘good student’ – and what parent doesn’t want his child identified as a good student? – is thus one who does exactly what the teacher says. Nothing the kid does outside the classroom matters; success is defined as pleasing the teacher by passing tests and not making a fuss.(2)

A family might want its children to be nice to grandma, help out around the house, feed the chickens, learn the viola, make dinner, help dad plow the south 40, sing in the Sunday choir or a million other things. A kid in such an environment, as Fichte well knew, might not put the state’s interests first! School is meant to remedy that situation.

Yet you hear even homeschoolers talk about grade level, as if it is some sort of objective standard. What’s really happening: all those years of training in school, during which the parents learned that complying was the only measure of success, has lead them to seek the approval of the state even when rejecting state schooling! See? Our kids are performing to grade level! We are good parents! Just say no.

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Nice standardized kids in nice neat rows.
  • Age segregation is an unnatural horror. At no other time or place in our lives are we limited to interaction with only people of our own age, not a work, not in our families, not in church, not when just hanging out in public. At home, we share a life with people older and often younger than ourselves. The real, fundamental relationships we do not choose give meaning to our lives. Enforced arbitrary relationships do not.

Extra curricular activities – and notice how we call normal activities healthy people do ‘extra curricular’ – such as kiddie sports leagues and even musical and dance activities are almost always arranged by grade or age. Why? If you’re worried the older kids will make life harder on the little kids, remember that athletic and musical talents, just like academic talents, are not distributed fairly by age. Example: When I was in 8th grade, I was a mediocre basketball player; my two little brothers, in 6th and 4th grade, were comparative athletic freaks. When we played on the playground before or after school, all three Moore brothers played with the other 8th graders, because that was roughly their competence levels. During school, however, and on formal teams, they generally played with kids their own ages, and, from a competitive standpoint, dominated them. Point: in our free time, we did something fair, so that games were competitive and fun; in school, we competed with kids our age, which worked out fine for me, but not so good with the kids playing with my little brothers.

The same dynamics go on in the classroom, except the more precocious kids (and this classification changes from subject to subject and grade to grade!) get shipped out or ignored, or learn to make trouble to get some attention.

Yet, even outside school, parents tend to invest actual energy in getting their kids together with others their age, not recognizing that kids LEARN to play only with kids their own ages, both in informal and more formal settings. The stickball and touch football games in the street outside the house did not follow those rules. Great lessons in socializing are learned when older kids tone it down and little kids step it up in order to play together. Anybody with a big (happy) family sees this all the time.

  • You are not incompetent to teach your children. As Socrates said, anyone who charges money to teach children what any competent adult knows is committing fraud. Yet, somehow, we imagine some magic happens in educations schools, whereby the bottom 10% (generally) of college students get some superpower needed to teach our 6 year old that the ‘A’ in ‘ate’ says its name, or 3 times 7 is 21, or that June is abbreviated ‘Jun’.

Or do you think you need special training to understand what’s going on in Huckleberry Fin, oops, can’t read that racist stuff, um, Anne of Green Gables, no, too sexist, um, Chronicles of Narnia, nope, that whole God thing, um – well, what do you think they’re reading? Do you think they’re learning to think by regurgitating the one right answer found at the back of the teacher’s edition of whatever passes for reading materials these days?

Does the magic of state certification make a teacher better? How? It’s all part of the mythology of grade level: your kid, my kid, everybody’s kid needs to be in a group of 6 year olds when they’re 6 years old, and needs to have a state certified teacher to make sure they understand that only state certified teachers can teach them, to make sure that they perform at grade level like all the other 6 year olds. Because….

  • The management tricks of the classroom are not how we learn. OK, class, who can tell me what we discussed last week? How does the word micromanagement make you feel? OK, anybody else? I’m looking for another word. Don’t forget to raise your hand! Don’t speak out of turn. Wait to be called on. There will be a test.

Does it occur to you that nobody outside a classroom ever acts like this? If somebody were to come up to me and ask me what we talked about last week, and expected me to guess until I said what they wanted to hear – I’d put up with that?

Here’s another St. John’s College story: right off the bat, day one, we went to our first class, and found out that 20 people can sit around a table and talk about something without raising hands, with interruptions as long as they’re polite about it (you can be polite about interruptions, just check out the dinner table conversations in any happy family), that people will generally listen and take turns without any policing by the teacher.

Speaking for myself, I was not a particularly mature 18 year old, far from it, and neither were most of the other kids in my classes – and it took about 90 seconds to get the hang of it. You get better at it as you go along, but just wanting to hear what others think about something you’ve all studied, wanting to get your say said, and not wanting to be seen as a bore or a fool – these things go a long way toward cultivating civil discussion. Every Johnny I’ve ever talked about this with agrees that these civil, engaged conversations were what we all missed most about St. John’s.

Every time I go to a talk or participate in some sort of educational endeavor, I see people falling back into what are, essentially, crowd control techniques masquerading as teaching. Other lame schooling tricks no self-respecting adult should put up with include small group discussions on specified questions, on the assumption we can’t all just talk it over and need guidance to know what to think about; constant shifts from one thing to another, like changing topics or speaker or medium, on the assumption no one can pay attention for more than 5 minutes; attempts to take whole topics and predigest them down to itty bitty bits or just generally dumbing topics down in the dread fear that somebody might not get it, or, worse, get it in some non-approved way.

Without years of classroom training, no adult would put up with this treatment. Many, if not most, of us have been completely crippled by the whole participation trophy approach, where the class serves to create a group to which attendance is the only real achievement. But anyone who can actually do anything real will more or less consciously tune out these management tricks, just as they tuned them out for however much school they did.

These four things – there are others – are the poisonous residue of graded classroom education. They are tools of control, not tools of learning or teaching. If no competent adult would put up with it, no child should have to put up with it either. Yet, we really can’t imagine doing it any other way.

  1. Pestalozzi’s approach was seen by many – Einstein, for example, who attended a Pestalozzian school for part of his education – as a vast improvement over the rigidity, intimidation and physical discipline common in other schools. And who knows? Maybe young Albert lucked into great teachers. The point I’m making is, failing an outstanding and profoundly sympathetic teacher, this micromanagement of the child’s life will quickly become a bureaucratic nightmare – and such it has become.
  2. Fichte wanted all children physically removed from their families as soon as practical for the duration of their educations. Since this power grab by the state was too much even for obedient Prussians and Americans, or maybe too expensive, we’ve since settled on merely tying up virtually all of a child’s life with school, school activities, and homework, and reducing parents to mere enforcers of the school’s goals – you do help your kid with his homework every single night for as many hours as it takes, right?

Orwellian Euphemisms, pt 3: Modern Education, etc.

Modern Scientific Education is not modern – the basic ideas trace back at least to the late 18th century – has no basis in science, and is most certainly not education. Old-school ideological indoctrination would be a better name for it. As readers of this blog know, good old Fichte kicked off the current compulsory state schooling craze back in 1811. He took ideas from Pestalozzi, most importantly that the child needs to be lead step by step through a pre-digested curriculum by a trained teacher, never allowed to proceed to the next step unless and until his teacher approves, never allowed to study what he found interesting. He blended those ideas with what would be startling notions of the superiority of the German race – startling, that is, if we’d never heard of the Third Reich. But as mentioned here often, the particular goal, whether it’s a Puritan utopia, rule by the Master Race, training up useful idiots for the glorious people’s revolution or some other End Time fantasy, is something that can be changed with relative ease, once the mechanism of control is in place.

Thus, you get graded classroom run by state-certified teachers with state-approved curricula. Kids are thrust into grades based on age, not on what they know or are interested in – what could be less important, or, indeed more harmful than allowing the kid any say? Then, you make sure only state-certified teachers can teach them, very specifically keeping the parents out (1) of the picture, except as enforcers (homework, anyone?) of what they, the teachers, teach. What the teachers teach, what education schools filter for, is doing what you’re told. Ever notice that among the most common complaints teachers make is that they have to spend so much time on discipline that they have little time to teach anything else? The poor dears! They haven’t figured out that the discipline IS the lesson. Conforming, just as the teachers themselves did to get certified, IS the goal.

Curriculum warrants its own section of euphemisms:

No Child Left Behind: All children forced to the same low level of mediocrity.

Common Core: Elite fringe. Seriously, in what sense is Bill Gates, whose foundation funded this mess, shooting for ‘common’? In what sense are painful explications of one way among many to solve basic math problems ‘core’? (2)

Side note: once you start getting into the history of public education in America, one pattern stands out: how much of the public education project is carried out out of sight by unelected people. Just as Common Core was foisted off on people who had never heard of it until it was enacted, the war against parental control as manifested in one-room schools tended to be waged by nameless bureaucrats enacting regulations far from the public eye. Throughout the second half of the 19th century up through the early 20th, state level education departments were set up with minimal public involvement. Only people who’d gotten degrees from Prussian universities, or, later, only grads from the education schools those Prussian (Fichte-style) educators had set up, got appointed or hired. A homogeneity of thought completely at odds with the then-current American educational practices dominated. For example. This played well into a time-tested propaganda technique: make a change, or merely assert a change has been made, and answer all objections with the equivalent of stare decisis: this is settled policy! The time for discussion has passed!

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“What do you mean you’ve never been to Alpha Centauri? For heaven’s sake mankind, it’s only four light years away you know. I’m sorry, but if you can’t be bothered to take an interest in local affairs that’s your own lookout.”
  1. I’ve spoken to parents who volunteered to help in the classroom, and even some who did – I’ve not yet heard of an experience that wasn’t frustrating and trivializing to the parent, and uncomfortable for the teacher. This gets tried because simply baldly stated the truth – hand over your kids and get out of our way – is, as yet, a tough sell to a lot of parents. Progress on this front is being made.
  2. I get it that she’s explaining a method, but that’s one of a bunch of methods people with some feel for math might use, each rather idiosyncratic. Once you get the hang of math, you’ll come up with ways to solve the simple problems like this one in your head – but probably not that one. The mechanical version is straightforward – why not start there? What, if anything, is gained doing it this way?

Orwellian Euphemisms, pt 1 Academic Freedom

Newspeak was the official language of Oceania and had been devised to meet the ideological needs of Ingsoc, or English Socialism.

Newspeak was designed not to extend but to diminish the range of thought…

George Orwell, 1984, Appendix 1949

The word Fascism has now no meaning except in so far as it signifies ‘something not desirable’. The words democracy, socialism, freedom, patriotic, realistic, justice have each of them several different meanings which cannot be reconciled with one another…

…Thus political language has to consist largely of euphemism, question-begging and sheer cloudy vagueness. Defenceless villages are bombarded from the air, the inhabitants driven out into the countryside, the cattle machine-gunned, the huts set on fire with incendiary bullets: this is called pacification… 

But if thought corrupts language, language can also corrupt thought. A bad usage can spread by tradition and imitation even among people who should and do know better. 

George Orwell, Politics and the English Language, 1946

Academic Freedom. This lovely phrase is supposed to mean that academics are free to pursue whatever line of thinking they want without having to worry about being attacked. Only their peers are qualified to criticize them, as everyone else is assumed to lack the necessary expertise to understand them. Think of it this way: you hire a plumber or an auto mechanic, but are forbidden to judge their work. Instead, only other plumbers and auto mechanics can say if the drain drains or car runs well. Even though you paid for the work, you are in fact prohibited from raising any issues, lest you infringe on the sacred freedom of the plumbers and mechanics, whose arts and mysteries are outside your ken, you commoner, you.

That’s academic freedom. (1) What could possibly go wrong?

In the mean old days, before we had academic freedom enshrined as a foundational principle of our universities, without which certain unspecified evils were sure to beset us, people like provosts and parents and financial backers assumed they had a say in who taught and what they taught. They could get professors fired for being immoral or teaching treasonous or merely insane things.

In addition to the merely pedestrian libertines among the professorial class, Marxists, Freudians, and other frauds didn’t like this state of affairs. So, by the 1930s, anytime anyone attacked academics for being frauds or traitors or simply lunatics, all the good people would circle the wagons and declare: academic freedom! All criticisms, no matter how reasonable, are summarily dismissed as lacking standing. All sorts of idiocy and evil are thus immunized from attack.

This use of “academic freedom“ has proven indispensable to Marxists and their useful idiots as they took over the schools. Insiders were subject to political power plays; outsiders were excluded from the discussion.

Thus, 18 year olds are subject to a homogenous intellectual environment, where they’ll never hear any professor say, for example, that the idea that everything is a social construct is self refuting and moronically stupid. Nope, all they’ll see are heads nodding in agreement. This complete homogeneity of thought, this utter enslavement of academics to a single school of ‘thought,’ in fact, enslavement to a single political idea, is the necessary and intended result of academic freedom.

  1. Yes, college professors are glorified plumbers and mechanics, only much less useful. I went there.

Links & Thoughts: Being Nice, Care, Membership vs Achievement

A. Was talking with a 6 year old of my acquaintance, nice little boy. He was telling me that he gets to go to first grade next year, because he was nice and followed the rules. He said almost all the kids in his class get to go to first grade, there was only one boy who was in doubt, because he was always in time out because he talked. I opined that it was pretty normal to want to talk when you’re with your friends, but my young friend said this boy talked all the time and almost never even raised his hand.

No mention of learning anything, except that the price of advancement is being nice and doing what you are told. The young woman who taught at our school (she quit – another victim of the gender fascists discussed here earlier) was in the room. Sotto voce, I asked: how subversive should I get? She seemed to be for it, but I, thinking of this boy’s immigrant single mom, decided not to sow discontent too directly.

His 8 year old brother showed up. He showed me a set of paper strips whereupon were written compliments from his classmates. These included ‘funny,’ ‘generous,’ ‘kind,’ ‘friendly,’ and so on – I half expected ‘punctual,’ as these comments didn’t seem like the kinds of things the 2nd graders I’ve known would come up with on their own. He gets to go to 3rd grade. He is a very nice boy, too.

Once in a while, these kids will tell me about something they’ve learned, all excited about reading hard words or being able to figure out some math. I wonder how much of their school experience is really about learning basics. It seems all but completely about learning to be nice and follow orders.

On a more subtle and damaging level, any sense of real achievement is subverted into awards for mere conformity. Real achievement allows a child to develop a healthy sense of independence, a notion that he, himself, can do worthy things that are not merely plays for somebody else’s approval. (1) Our schools systematically defeat this, by rewarding compliance and compelling empty compliments. It’s telling that one side of the political spectrum went so far as to make ‘you didn’t build that’ a sort of mantra and litmus test. The very idea of achievement is seen as a bad thing. As people of low or no achievement, they hate and fear precisely the independence their opponents admire and hold up as an ideal.

This process of rewarding compliance while defeating any sense of real achievement is an implementation of Fichte’s goal of reassigning a child’s natural loyalties to the state, based on his claim that what a child wants more than anything is the approval of his father. Fichte stated this desire can easily be redirected into seeking the approval of a (state certified) teacher. The goal, according to Fichte, is to destroy family and paternal loyalty and replace it with loyalty to the state (for the child’s own good, of course).

B. These two items over at Rotten Chestnuts are worth a read: The Man of the Hour and Haidt’s “Righteous Mind”. The first opens:

Academics, of course, are all in on “social” explanations of historical phenomena.  Being weak, ineffective people themselves, with no experience of life, the very idea of a Caesar frightens and repels them… so they construct theories of History in which it is impossible for a Caesar to exist.  On this view, “social forces” (what they used to call “the relations of the means of production”) tore the Roman Republic apart; the Empire was its inevitable next stage.  Assign whatever name you like to the Imperator — whether Caesar, Marius, Sulla, or Miles Gloriosus, he’s just the temporary face of the vast, impersonal social forces that control our fate.  None of this “History is just the biographies of great men” for them!

Academics as the type specimens of the “Kool Kids Klub membership is the only achievement” crowd. In connection with Great Men, Severian observes something that should be obvious: any culture recognizable as a culture over many generations produces people who are motivated and equipped to

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Rome produced him on purpose.

continue that culture. This should be a night follows day level truism. He gives Julius Caesar as an example, who as a 15 year old kid was sent on family diplomatic missions, given command of family guards, and took it upon himself to hunt down and execute some pirates who had kidnapped him and held him for ransom. While Julius was likely more talented than the run of the mill scion of a Roman patriarch, his training was typical. A teenage boy is hankering for some responsibility. The Romans, even if they may seem to us to have gone a bit far, gave such responsibility to their sons as befitted the keepers of a Republic (or an Empire, as needs may be).

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Our schools produce these folks on purpose as well.

The second, regarding Jonathan Haidt’s book asserting politics is a function of morality, where he talks about classifying liberal and conservative, left and right, whatever, using 5 categories – care, fairness, authority, loyalty, and purity. (Note: that’s stretching the idea of morality past the breaking point, at least, as understood in the West for the last 1,000 years, but whatever.) Severian points out how Haidt’s analysis is exactly opposite of reality:

Start from the top.  Care?  Liberals very ostentatiously don’t give a shit if their policies actually help or not.  How’s gay marriage going, for instance?  Anyone bother to follow up on that?  Did that loving gay couple ever get those hospital visitation rights that we were told, in story after heart-wrenching story, was the whole reason for gay marriage in the first place?  As I’ve pointed out before, you’d think the Left would at least be doing some victory laps at this point — “haha silly wingnutz, you said the sky would fall if the gays got married, and look!”  But…. nope.  Obergefell might as well have happened in the 17th century, for all the Left cares about it now.  Ditto the Great Society, the War on Poverty, Head Start, and all the other great Liberal crusades of the past 50 years.  They very obviously did the opposite of what they were supposed to, but if Liberals bother to think about them at all — which they only do if you hold their feet to the fire — they just mutter “needs more funding” and change the subject.

Again, we have the dichotomy whereby, on the one hand, people who value achievement (and, therefore, more likely than not, have achieved stuff) tend to strongly care about if and how a proposal is supposed to work, meaning, among other things, they’ve had to wrestle with what ‘work’ means. On the other hand, there are the people I’m always going on about, for whom membership is the only achievement. They care only about signaling they are in the club, and seem truly baffled when people like me keep asking how a proposal is supposed to work, and, indeed, what work means.

My favorite example: when Obamacare was first on the table, I kept hearing wildly ridiculous claims, such as the profits of the drug and healthcare companies would cover the additional costs, and the implicit idea that ‘health care’ is like pork bellies or soy futures – completely fungible, so that the cost of healthcare in, say, Brazil, whatever that means, is somehow relevant to what we call healthcare here in America.

So I did a little research and crunched some numbers. Um, no. It was painfully clear that Obamacare supporters cared only about supporting Obamacare, as in no way was better, cheaper healthcare going to result from it, as events have since demonstrated. But to even go in the direction of considering likely results is a no-no, you hater, you.

  1. It should not need to be said that individual success and the healthy independence it engenders do not exclude appreciation the contributions of others nor make one antisocial. On the contrary, it seems more common for one to both achieve nothing and fail to be grateful. It’s difficult for ingrates to be sociable.

The Epistemic Closure of the Left pt 2: Method, Goals

Continued from part 1, Definitions, Origins.


Just as the compulsory, state-run, graded classroom model, with the weight of government funding and enforcement behind it, eventually crushed all competing models, the research university crushed or assimilated all those classic liberal arts colleges. The complete conquest of k-12 took until the 1960s; post secondary education didn’t completely fall until the 1990s, it seems. True liberal arts colleges, and those few primary schools that don’t use the graded classroom model, are like those isolated Japanese soldiers who, holed up on their islands, refuse to admit the war is over. The goal – the creation of a docile and obedient population loyal only to the state through the destruction of the home, family, village and church – are the same as those of Fichte’s primary and secondary schooling.

How did this happen? Pournelle’s Iron Law states that in any bureaucratic organization there will be two kinds of people: those who work to further the actual goals of the organization, and those who work for the organization itself. Dr. Pournelle, who worked for and with any number of bureaucracies in his lifetime, concludes:

The Iron Law states that in every case the second group will gain and keep control of the organization. It will write the rules, and control promotions within the organization.

A moment’s reflection should convince anyone who has any experience with bureaucracies, or even with people in general, of the truth of the Iron Law. In colleges, professors dedicated to their field will gladly let others take care of what at first looks like routine administrative matters. These routine administrative matters include, or will soon come to include, screening applicants for teaching positions. Say three professors in the English Department volunteer to work with the administration’s hiring department to do the initial screening of all applicants. The professors who want nothing more than a chance to share their love of Milton or Melville and beat a little grammar into thick undergrad skulls will gladly let them do it. At first, the three profs may get to hire their guy once in a while, or screen out somebody who they find objectionable – the guy who laughed at deconstructionism, or thought that, no, really, Shakespeare is the greatest writer in English. Over time, and by winning all the close decisions, only professors who are kindred spirits will get hired. Eventually, the department will speak with one voice – the voice of those eager to advance their power in the organization.

By patient application of subtle or not so subtle bias and pressure over a long enough time, the professors in any university will eventually include only those the bureaucracy finds amenable. This is not an accident, nor something that might or might not happen. Given a large enough bureaucracy, take over by the career bureaucrats is inevitable. They will then “make the rules, and control promotions within the organization.”

Given that those dedicated to the bureaucracy are now in control, how did we end up with this particular Marxist epistemic closure, where our young are taught to think moronically stupid, self-refuting ideas like ‘everything is a social construct’ are the apex of intellectual achievement? As discussed at length on this blog, modern compulsory graded classroom schooling is a mechanism for producing docile, conforming people incapable, as Fichte put it, of thinking anything their teachers don’t want them to think. I concluded part 1 by observing that this mechanism can be used by whoever controls its application – by whoever controls the organization’s bureaucracy. In other words, while Fichte may have wanted the products of his schools to think one way and conform to one norm, there’s nothing in the system itself that prevents it from being used by others to enforce another set of thoughts or cause conformity to some other norm.

Here’s where a distinction needs to be made. We’ll start with something Goebbels said: Give me a Red (a communist) and I can turn him into a Brown (a Nazi) in 10 days. I have no doubt that an evil genius Marxist, parallel to Goebbels, could make the same claim in reverse. The mindset is the important thing, a sort of container that determines the shape of acceptable thoughts and actions while being able to hold different content, depending on the desires of those in control. (1)

The mechanism here works independently of any particular ideology. Fichte had in mind creating a Greater Germany of sorts, purified of foreign influences, that could take its place as leader of the world (nothing scary about that, right?). Mann, who along with Barnard became the early American champions of compulsory state schooling after having visited Prussia and seen it at work, seemed at first to want to get those stubborn New England farmers to be more reasonable (they didn’t seem to like working long hours at the new factories owned by him and his friends – go figure). Later, he seemed more inspired by the goal of making good Protestant Americans out of the unwashed Irish Papist immigrants. (He got a lot more support from the farmers for this second goal than for the first). That goal – Americanizing (Catholic & Jewish) immigrants (into good solid Protestants, after the manner of the Prussian Lutherans under Fichte and von Humboldt) – sustained the movement through the end of the 19th century.

In the 1890s, William Torrey Harris reimagined the goal to be good solid Hegelians, which is not so different on one level, as Hegel always considered himself a devout Lutheran. The critical distinction: Hegelians reject logic in favor of enlightenment, a direct infusion of knowledge into the soul. The Spirit is unfolding itself through History, after all, and cannot be limited by human reason. I suspect the distinction between Hegelianism and more traditional Lutheranism (and, by effortless extension, Protestantism in general) would have been lost on most all of Harris’s audiences, aided greatly by Hegel’s impenetrable prose, especially as deployed by a third-rate Hegelian like Harris.(2)

And so on – we’ll get to the details in a moment. Here, I merely want to call attention to how the goals of compulsory state schooling changed more or less dramatically over time, yet caused hardly a ripple of discontent among advocates. What really mattered was that the good, smart, forward-looking people get to control the unwashed masses. Mann, anticipating C. S. Lewis with a sort of Protestant Mere Christianity, thought all would be well if the many could set aside their differences and accept the sort of non-sectarian Protestantism shared by him and his upper class buddies.(3) I contend that the general desire of the well off and their courtiers was to control the masses; the details were not all that important, so long as those smelly poorer people were under control.


After the Great War and the Russian Revolution, and exacerbated mightily by the Great Depression a dozen years later, the idea that society and specifically the economy needed to be managed by the smart people came to be taken for granted by virtually all educated people, who, of course, assumed they were the smart people who would be doing the management. In such an atmosphere, Marxism and Fascism were seen as forward-looking models of state control, for the presumed benefit of the working classes.

On a more practical level, as recounted by Bella Dodd in her autobiography The School of Darkness, Soviet agents and their useful idiots began to recruit from and then infiltrate the schools. They did this by becoming, whenever possible, the bureaucracy of various teachers unions. Dodd, herself a teacher and then college professor, rose to the head of the New York City Teachers’ Union, where she then furthered the careers of like-minded individuals – that whole “write the rules, and control promotions” thing the Iron Law talks about.

Dodd states that 1940 -1942, when the State of New York got around to investigating Communist influence in their schools (the Rapp-Coudert Committee), the Communists were able to use misdirection to confuse the public, labelling the state’s efforts to root out Communist teachers as an attack on public schools in general. They also launched attacks on the politicians behind the investigation, using their well-organized activists to campaign against them. Sound familiar?

Communist teachers were coached on how to avoid being found out; those with too public track records of being Communists were sacrificed. Dodd estimated that 40-50 Communist teachers and professors were found out, leaving about 1,000 in place, to continue the work of remaking the New York schools in their image. Similar situations prevailed in numerous other state teachers unions.

Another thread: In 1923, the Frankfurt School, associated with Goethe University in Frankfurt, Germany, was founded with the purpose of promoting Marxist social analysis in academia, commonly known as Critical Theory. In 1933, the Nazis shut it down; it moved to America and found a home at Columbia University.

In the fashion ubiquitous to Marxists, critical theorists practice a sort of philosophical pettifoggery, drafting all sorts of extraneous and peripheral ideas in supposed support of what are, essentially, a couple Marxist dogmas. It is not at all important that you learn what Hegel, Husserl or Heidegger said, merely that you can identify them as the Three Hs of Critical Theory. Marx, Lenin and Gramsci, in addition to not sharing a first letter, might make what you’re up to too transparent. All three of the Hs are legendarily obtuse (“It just is nothing foreign to consciousness at all that could present itself to consciousness through the mediation of phenomena different from the liking itself; to like is intrinsically to be conscious.” – 1st Husserl quote that came up on Google) and are the models and apex of that academic approach/pathology whereby mere obscurantism is presented both as the height of erudition and an impenetrable barbican against all criticism. How can one criticize what one doesn’t understand? For these reasons, incomprehensibility becomes a prime goal of Marxist academics.

In Sinclair’s notes to the Inferno, he comments on a scene in hell Dante draws from life – the preening of the condottieri, I think, but I’m not looking it up – by quoting a contemporary commentator: “Everyone has seen it.” I’m going the same route here: dip a toe into college life anytime in the last 30 years, and what you’ll meet, predominantly, are professors and their sycophants, some true believers and many useful idiots, the thinnest skinned, least happy people you’ll ever find, smirkingly sure of their superiority and hair-trigger brutal in their reactions to any challenge to it. They are the desired fruit of Critical Theory, incapable of thinking anything their teachers don’t want them to think. All that bluster and rage are there to ensure no evil thoughts get through. Epistemic closure has been achieved.

Marxist social analysis consists, for all practical purposes, of applying to all situations the dogma: all evil in the world is caused by oppression. Since this is manifestly contradicted at every turn (4), Marxists further promulgate the dogma that everything is a social construct. This latter dogma is a more pretentious rephrasing of the classic propaganda line “the individual is nothing, the collective is everything.” In turn, this rephrasing is itself a rephrasing of Marx’s famous, if poorly articulated (hey, the dude admired Hegel) claim that class determines consciousness.

How this works is trivial: merely by offering evidence and using logic, I reveal my class consciousness, and have identified myself as not a member of the tribe. As such, my claims, ideas and arguments are summarily dismissed and I am conclusively presumed to be unenlightened at best and an evil racist Nazi Fascist at worst. If I offer evidence and reasons why I’m not an evil racist Nazi Fascist – oops! I’ve simply reconfirmed the original judgement.

On a more general level, for example, a black man who murders a policeman is not only not a murderer, he’s not even violent, by definition. He is a member of an oppressed group, therefore the violence is being done *to* him, so that his actions are not themselves violent, but are the violence of the oppressing group expressing itself downstream, as it were. And so on, for all actions everywhere. All evil is the result of oppression. The oppressed as such cannot do violence. Anything that appears to contradict this is a social construct of the oppressors.

The final dogma, Gramsci’s contribution to the cause: All social structures are tools of the oppressors created and enforced to maintain their hegemony. Family, marriage, chuch, village, “gender,” corporations – etc. are not activities or characteristics of individuals but rather tools of oppression. Therefore, the only thing that can be done to improve the world is to promote the destruction of all social structures. Trying to encourage people to be better, let alone trying to improve yourself, is delusional. The individual is nothing.

The pretzel logic that results from any attempt to apply these dogmas, known as intersectional theory, means pretty much everyone is both an oppressor and a victim of oppression. A black man is oppressed by whites by virtue of being black but oppresses women because he’s a man. A well-off Asian lesbian oppresses the poor but is herself oppressed by men and non-Asians, and is a bigot if she refuses to have sex with a transgender man who claims he’s a lesbian. And so on, to whatever degree of spaghetti reasoning you care to take it. This results in such amusing sights as people simultaneously performing ritual self-shaming while claiming exalted victim status. With a glorious tear in their eye, of course.

All this activity is cloaked in spectacularly Orwellian euphemisms, of course. Since all simple direct speech, like all simple direct experience, puts these idiotic dogmas to the lie, we end up calling mindless conformity “critical thinking”; totalitarian power grabs by tiny minorities “democratic action”; fascist brutality “antifa”; using people’s misery to manipulate them “fighting for social justice.” Slavery is freedom, ignorance is knowledge, and war is peace. All brutality, misery, abuse and manipulation can be described in preformulated happy language that allows the speaker to avoid coming to grips with what he is doing. Allows them to keep at bay the cognitive dissonance which this epistemic closure generates on contact with reality, in other words.

Final historical note: as related by Menand in The Metaphysical Club, another key piece was put in place in the 1930s: the concept of academic freedom was elevated to the level of essential truth. The problem academic freedom was meant to address was that the people paying the bills, the poor rubes, imagined they might have a say over who got to be a professor and what the colleges taught. Professors who caused public scandal, such as Charles Sanders Peirce, were unemployable due to the pressure brought by parents and benefactors and the administrations that had to answer to them. The then-modern approach to psychology, with its dogmas of sexual repression and the sexualization of childhood, got some push-back in the same way.

Solution? Assert as a dogma that only those expert in a field are fit to criticize those who share their field. No non-expert understands enough of what is going on to offer valid criticisms. A corollary, unspoken as far as I am aware, is that the behaviours of such enlightened folks were also off-limits. Thus, somebody like me, for example, who is simply well read and intelligent, is disqualified from pointing out the Emperor’s nakedness (5).

Combine the two main points here, and you get: those who work for the bureaucracy make the rules and govern promotions AND everyone outside their little club is presumptively disqualified from offering any criticism. The faculty is homogenized; non-faculty disallowed from all discussion. The appearance of educated consensus is presented, cowing the ignorant children we send to college and helping the miseducated slavish conformists selected by the bureaucracy as ‘scholars’ to preen in their stolen glory.

The goal of the Frankfurt School and the Soviet agents and their teams of useful idiots was to commandeer the educational system in America and redirect it toward creating Marxist epistemic closure (getting ‘woke’) in all children and young adults. This goal has been all but achieved – what remains are efforts to eliminate all private schools. Google “ban private schools” to see how that’s going. Check out who backs such efforts.

All this takeover of the schools is a step in the ultimate goal of destroying all current social structures, so that the End Times will arrive, bringing with them a new heaven and a new earth, people by new Soviet men, living in a Worker’s Paradise. The best part is that this results from proper consciousness, so that the individual – who is nothing, remember – needn’t actually build the new superstructures. They just happen. All the individual need do is cooperate with other woke people in the destruction of the current society.

Notes to part II

  1. It’s also true that the feud between Marxists and Fascists is blood feud, a sibling rivalry, so moving from one to the other isn’t all that much of a move. Both are obsessed with purity, blame everything on a largely fictionalized set of oppressors, don’t believe in God (and, boy, do they hate Him!). The people in the oppressor class are largely the same individuals, it’s only a question of what order one puts the nouns: e.g., do you hate the Jews because they’re capitalists, or hate the capitalists because they’re Jews? Then, you pick a goal: class or nation? In practice, they’re almost the same thing: the Internationale was Russia in all but rhetoric.
  2. I can well imagine a future teacher or solid citizen, after hearing one of Harris’s lectures, innocently asking: “So, your plan is to make children into good solid Protestants, right?” and Harris answering with equal innocence: “Sure!”
  3. This, coming on the heels of the first few decades of the 19th century, a period where, for example, Methodists were sure Presbyterians were damned to Hell, and visa versa. (Spoiler: they got over it.)
  4. Freire says that a worker who beats his wife is not, himself, guilty of oppression or even violence, since he only beats his wife because he is oppressed – the real violence is being done by the Capitalists and their stooges. This presents a dilemma Freire doesn’t address: if Worker Juan beats his wife because he’s oppressed, what causes his equally oppressed neighbor Worker Pao not to beat his, but to bring her flowers? A non-Marxist might conclude there’s some personal culpability or virtue involved in this difference, the possibility of which is categorically denied by Marxists. The individual is nothing, the collective everything, after all.
  5. In the words of Katharine Hepburn: so few people look good naked.

Book Review: William Torrey Harris – The Philosophy of Education, Lecure V

Concluding this review with the final lecture in the series. Lecture I review here, Lecture II here, Lecture III here, Lecture IV here. Going into more detail than usually is possible, including just pasting the the entire lecture below, because of Harris’s importance in advancing compulsory state schooling, and the lectures are short enough to admit of it.

This final lecture is also written as one run-on paragraph, this one nearly 3 pages long; clearly, these are outlines or note.

Let’s summarise our current state after Lecture IV: Harris believes all ‘substantial education,’ which he defines as the rote training and thoughtless inculturation every child in every culture receives, reduces the student to an ‘automata,’ careful to accept cultural premises and follow acceptable cultural paths. He tacitly dismisses the idea that a child could learn to think for himself, and accepts some form of tabula rasa: the idea that a child might already be himself, and thus not a clean field for indoctrination, is never considered.

In Hegel-speak, a substantially educated child has his individuality ‘subsumed’ into the culture. Such a one will have surrendered his individuality in order to belong. Harris then proposes a second educational principle, which frees the student’s individuality from this subsumption (while simultaneously not freeing it – hey, it’s Hegel!): learning to be an Hegelian. Only Hegelians, in Harris’ view, possess the tools to address society’s problems.

This second kind may be called individual or scientific education; it is the education of insight as opposed to that of authority.

Here we find the traditional Hegelian and especially Marxist abuse of the word ‘scientific’ to mean ‘untestable and poorly-defines assertions that I’d really like to be true.’ We know Harris means this, because he calls this an ‘education of insights’. Hegel places insights – direct infusions of truth into the soul, not subject to logic nor testable by experiment – above and beyond the reach of the little people and their math and science and technology. It is by insight, for example, that the enlightened Hegelian sees the Spirit unfolding and coming to know Itself through History. Thus progress is not a measure of net relative advances, if any, over time, but is instead Progress, a god-like force moving us ‘forward’. This is all very scientific.

Another aspect of scientific education is that it must be doled out a spoonful at a time by experts – here he echos Pestalozzi and Fichte – lest the child get the crazy idea that he can figure stuff out on his own, and become unmanageable. We see here the foundation of our dumb-them-down system that does everything possible to exclude or trivialize parental involvement.  Harris praises textbooks as the perfect tools to this end.

So, after the first two lectures, we are to understand that we all are automata except insofar as we’ve been enlightened, the sole measure of this enlightenment being our agreement with Hegel and his acolytes like Harris. Our schools need to be run by professionals, who alone are able to properly ration out knowledge, and who will take great care that their charges remain docile.

After an excursion through Kant and some more blank slate nonsense in Lecture III, Harris gets to the point in Lecture IV: the little benighted people need to be lead by the good and enlightened people, a sort of revolutionary vanguard, as it were.


In Herbert Spencer, the return to nature means the study of natural  science, and this becomes the great thing. But natural science is only the  instrument with which we conquer nature. Everybody becomes filled with the idea of progress by it, for we see that nature as it is, existing in time  and space, is conquered by inventions and made to serve man. There was never a more unscientific book made than Spencer’s essay on education ; for while he praises science, he does not apply it to a study of education as it  is and has been. To do this he ought to study the genesis of the course of study and explain its functions. The unscientific person takes things as they are, and cares not for their origin. To study things from a scientific standpoint means to take an inventory of them to find the process in which  they are being produced ; to connect them with other things ; to see things in their causal process. He does not understand the system of education as it exists, because he does not know the educational value of its branches. The education he proposes for us is for the purpose of complete living; but  what is Spencer’s definition of this complete living? Spencer does not take education as the genesis of man’s spiritual life, but merely as something useful for showing how to care for the body and perform the lower social functions as the tool of life, the instrument by which life is preserved.

More specifically Hegelian criticism. All current action is to be judged by its place within the Spirit’s unfolding both now and in the future. I have little knowledge of Spenser’s educational theories and would likely find them appalling based on what little I do know, but Harris’s critique here hangs on Spenser not being Hegelian enough, which I would take as a complement.  Sure, sound education is first and foremost education toward spiritual growth. Hegel’s idea of spiritual growth is hardly anything I’d sign up for.

Now  suppose the definition of complete living to be, to elevate each individual so that he can take advantage of the life and experience of his race. Then  he would find complete living to involve the initiation into the civilizations of the past that furnish the elements out of which our own civilization is formed.

This sounds good, having children learn about past civilizations, until you see it in an Hegelian context: past civilizations are mere illustrations of the Spirit’s march through History. One would not be permitted by Hegel to dwell too much on how our modern age has in many ways lost the excellence of past cultures – e.g., Greek excellence, Roman honor, Medieval logic, Renaissance conceptions of beauty  – and failed to replace them with anything of equal value, let alone exceed them. Hegelians have no place in their schema for genuine admiration of the past, which is just prelude to an ever more glorious present and future.

Spencer thinks that the first business of the child is to know physiology ; the next is the selection of a vocation or trade, which leads to training for citizenship ; and last of all he puts relaxation and amusement, in which he includes literature and art. Now, Aristotle characterized man as the symbol-making animal. Human nature has to be expressed by symbols. The poets of a people first paint the ideal, which makes civilization possible. Literature furnishes the most essential branch of education, so far as its function is to help the child into civilization. Man sits in the theatre of the world (as Plato tells us) and sees the shadows of men and events thrown on the curtain before him. Behind him and out of his sight is the Great Leader, who is making these shadows. From them he draws his ideals, but ideals are potentialities, not realities. Self-activity, the freedom of the soul, is made possible by the institutions of society, the family, civil society, State and Church. We must not confound the mere school with these other great institutions of civilization. In the family are learned the mother tongue, habits, and nurture. Civil society teaches him his vocation; the State, his duties as citizen ; and the Church shows him his place in the divine plan of the universe. Spencer calls education the subject which involves all other subjects, and the one in which they should all culminate. But some one has better said that school education is the giving to man the possession of the instrumentalities of intelligence. By his school education he does not attain all education, but he gets the tools of thought by which to master the wisdom of the race.

OK, sure, pretty common understanding, although the glossing over of “church” Mere Christianity style fails to address the real, passionate disagreements people have over what constitutes a proper church. This, I suppose, would be an area Harris would expect the little people to be lead by their betters.

There are, then, three epochs  of school education elementary, secondary and higher. The first or elementary stage is the opening of the five windows of the soul. (1) Arithmetic is the foundation of our knowledge of nature, by which we measure  and count all things inorganic. When its first principles are mastered the child begins to want to combine the organic with the inorganic, and then we come to another window (2), that of elementary geography. The distribution of animal and plant life is learned, and the child begins to peep  into the organization of things, the growth of plants, and the formation of the continents and the earth. Thirdly, he learns to read and write, and gets a glimpse into literature. The original colloquial vocabulary learned at home, variously estimated at from 300 or 400 to 3,000 or 4,000 words, deals  only with commonplace things. But the school takes this colloquial vocabulary as a key and opens up the great reservoir of literature in books, initiating him into a higher class of words, expressive of fine shades of feeling and thought. Thus, to his own vocabulary are added those of great writers, who have seen nature from a different point of view, and presented their thoughts  in gems of literary style. Literature lifts up the pupil into the realms of human nature and discloses the motives which govern the actions of men. Yet Spencer puts this last in his course of study. After learning all science has to give, after learning one’s trade and the care of his body, he would then, if there is leisure, permit literature and art. But literature is the greatest educator we have. It has made possible newspapers and periodicals and books, with pictures of human life and of the motives governing  our actions. The fourth window of the soul is grammar, wherein we have a glimpse of the logical structure of the intellect as revealed in language. The fifth window is history (that of his own country), wherein he sees revealed the aspirations of his countrymen, his own nature, written out in colossal letters ; and these five studies should make the elementary education of the student.

Here the Pestalozzian approach is clear: the expert decides the child shall learn Arithmetic first, and not go on to anything else until it is mastered; then  basic Geography, and only once this is mastered, reading and writing; then Grammar, then the History of his own nation.

Well? Anyone who has been around kids knows that no two are alike, and that one may take to math like a fish to water at age 5, while another will find it baffling into adulthood. Lumping kids together by age, a barbaric practice championed by Harris and his predecessors, makes it certain that the first kid is going to be bored out of his mind and the second baffled and confused. Sure, in some Pestalozzian, anti-Fichtean dream world each kid gets all the attention he needs and moves ahead at his own pace. Sure. History shows how well the graded classroom model has approached that ideal. If education were the goal, it might; but since control is the goal, it won’t.

And so on. I’m old enough and, after a fashion, smart enough that I got left alone by the teachers for the most part when I was a little kid, because I either knew the stuff or could fake it. Now? from what I can tell, teachers are not allowed to let a kid skate on attention or classwork if he seems OK to them. Nope, conformity is demanded. Control is, after all, at the base and summit of Harris’s ideal.

The secondary education takes up human learning and continues it along the same lines, namely : 1, inorganic nature; 2, organic nature; 3, literature (the heart); 4, grammar and logic (the intellect); and 5, history (the will). Algebra deals with general numbers, while Arithmetic has definite numbers to operate with. Geometry and physics continue inorganic nature, while natural history continues the study already commenced in geography. Then come Greek and Latin, and here is opened up a great field of study into the embryology of our civilization. In the dead language* we have the three great threads running through the history of human progress. The Greek, with its literature and aesthetic art and its philosophy, showing the higher forms of human freedom in contrast with the Egyptian, which showed only the struggle for freedom and never the man separated from the animal and the inorganic world. The Roman, with the continual gaze upon the will of man, seeks the true forms of contracts and treaties and corporations, whereby one man may combine with another, and it essays the conquering of men and reducing them to obedience to civil law, not only external conquest but internal conquest as well. The Hebrew thread is the religious one, which we recognize in the celebration of worship one day each week and in the various holy days. We acknowledge this the most essential thread of our civilization. So, with the secondary education we begin to get the embryology of our forms of life.

As mentioned here, high school education at the close of the 19th century puts virtually all undergrad work to shame. Admission to Harvard at this time merely required a demonstration of basic competence in Greek, Latin and calculus – which a high school student who hoped to go to college could reasonably be expected to have achieved.

Harris seems to support this model, which is quite similar to what I went through at St. John’s College.  He seems confident it will produce exactly the good little Hegelians he invisions all enlightened people to be.

But what if it doesn’t? What if the vanguard decides good little Hegelians are good little Marxists? Then, understanding history, logic, scripture, etc., become positive liabilities if they don’t produce such Marxists. There’s even a risk a student who really learned this stuff might forcefully reject Marx! What if education leads away from, not towards, the glorious revolution?

Best not to take that risk. Stick with basic indoctrination. It’s the only way to be sure.

The higher or collegiate education is the comparative step of education. Each branch is studied in the light of all the others. Natural science  and sociology are investigated ; logic and mental philosophy ; ethics and rhetoric; as well as the philosophy of history and of literature, and the comparative sciences, which furnish the light for the whole method of  higher education. The first, or elementary education, then, is but superficial, a mere inventory ; the secondary insists on some reflection on what has been learned ; and the third, or higher education, is the unity and  comparison of all that has been learned, so that each is explained by the whole. Give the child possession of the embryology of civilization, and his insight into the evolution of civilization is insured.

“Insight” – and there you have it. Harris is naively confident this insight is Hegelian. His Marxist successors excised all the basic stuff because they more wisely understood that all this education could, from their view, go terribly wrong.

Educators have  adopted the course of study as it exists, led by an unconscious or blind  impulse. Herbert Spencer should have investigated and discovered its purpose, which is a far deeper one than he has thought out when he advocates its overthrow for the sake of knowledge that leads to direct self-preservation.

“…led by an unconscious or blind  impulse. ” More Hegel, the Spirit unfolding itself despite men not being aware of what is happening.

  1. Rosenkranz: Paedagogik als System (English Translation, D. Appleton it Co., New York). Third part, treating of the substantial contents of the national education Its sacred books, and the idea that the nation stands for in the history of the world. (Lec ture 1.)
  2. Karl Schmidt : Geschichte der Paedagogik ; gives a much fuller statement of the details of the culture systems of the several nations. (Lecture 1.)
  3. R. H. Quick ; Educational Reformers. (Lectures 2, 3, 4, and 5.)
  4. Pestalozzi : Lienhard und Gertrud. (English Translation, Boston.) (Lectures.)
  5. Herbart; Lehrbuch zur Psychologie. (English translation, tfno York). (Lectures.)
  6. Rousseau : Emile. (Lecture 4.)
  7. Herbert Spencer ; Essay on Education. (Lectures.)

Book Review: William Torrey Harris – The Philosophy of Education, Lecure IV

Continuing this review. Lecture I review here, Lecture II here, Lecture III here. Going into more detail than usually is possible, including just pasting the the entire lecture below, because of Harris’s importance in advancing compulsory state schooling, and the lectures are short enough to admit of it.

One more after this one. Another lecture written as one run-on paragraph. This one, more than the previous, appears to be just an outline or notes. I’d assume there was a lively discussion period afterwards?


The time of Louis XIV: the nobles attracted to Court and to a life of gayety, neglecting their estates and wasting the fruits of toil in riotous living ; the laborers deprived of the advantage of the directive power of the nobility fail in power of production. The French Revolution is the result. Rousseau its prophet ; he proclaims a return to nature. “Nature,” a word of ambiguous meaning; human nature versus physical nature; human history the revelation of man’s nature; it is realized in institutions and not by man as an isolated individual. Nature in time and space is under the dominion of necessity, everything constrained to be what it is by outside forces. Human nature is an ideal, and when realized it has the form of freedom and self-determination, each man a law unto himself and each one engaged in helping every other one, for by this each one helps himself. Rousseau appealed to nature in everything. What we call civilization was to him a mere artificial form. His plea was to be natural, come back to the point where nature leaves you. Rousseau came from Switzerland to France, and at an opportune time for him ; for there was a great ferment of ideas at this epoch. He was struggling along in Paris, barely securing a livelihood, when there came the offer from the Academy of Dijon of a prize for an essay on the progress of the arts and sciences, whether it has tended towards the purification of morals and manners. The negative side suggested itself more forcibly to him, as he was better fitted for it by his mode of living and morals, and by his literary style, and he found himself at once a “censor of civilization.” This essay was soon followed (1752) by one on the origin of the inequality among men. The great tension produced by the artificiality of the civilization of the Court life of the time had caused men to become anxious to get back to a simplicity of living, and Chateau briand painted the charms of the forest life of the Indians. In this reaction the meaning of civilization is ignored. Man emancipates himself from drudgery and compels nature by the forces of his intellect to feed and clothe him. The “Social Contract” followed (1762) this with an attack on the authority of the State; and in the same year his Emile undermined the School and the Church : and so he attacked all the social institutions one after another the family, civil society, the Church and State. He proposed to sweep all away by summoning them before the bar of his individual judgment and condemning all. In the opening paragraph of his Emile he declares that everything which comes from nature is good, while everything degenerates in the hands of man. The antithesis of civilization is savagery, and Voltaire wittily exposed the fallacy of Rousseau’s teaching in his letter accepting the book. He said “never has anyone employed so much genius to make us into beasts. When one reads your book he is seized at once with a desire to go down on all fours.” External authority is a perennial necessity for man in his immaturity. An appeal to nature is always a piece of jugglery with words. In mere nature we have matter and force. Everything inorganic is made by some external influence. But organic nature is the opposite of inorganic. The plant has the power of assimilation, and the animal the further powers of locomotion and feeling, or ability to select or choose its surroundings. In man this is still further increased by recollection and memory, by which the mind makes over its impressions. To do his duty properly he must look to higher things, and in ethical ideas the human becomes transcendental. The moral man acts as though the sole being in the world is humanity. No natural instinct is admitted as having validity against the moral law. If we adopt the doctrines of material nature and yield to our feelings and impulses, we remain animals. But if we take nature in the sense of our ideal, divine possibility, and realize it by education, we attain to human nature properly so-called, which is not something given us without effort, but only the product of culture.

Harris is an Hegelian:

With Brockmeyer and other of the St. Louis Hegelians, he founded and edited the first philosophical periodical in America, the Journal of Speculative Philosophy (1867), editing it until 1893. It promoted the view that the entire unfolding was part of a universal plan, a working out of an eternal historical dialectic, as theorized by Hegel.

It is said that Harris, as the United States Commissioner of Education, tried to make Hegelianism the official philosophy of American compulsory schooling. He only succeeded in making it, as dumbed down(!) by his incorrigible idiot child Marx, the *unofficial* philosophy of American schooling.

Now, the primary and defining belief of Hegelians is that they’re smarter and, most importantly, more enlightened than everybody else. They worship the power they lack but feel they deserve. Therefore, in their world, ignorant masses need (and deserve) to be lead into the glorious future by better people: “…the laborers deprived of the advantage of the directive power of the nobility fail in power of production. The French Revolution is the result.” Catch that? One might suspect that Harris is not entirely on board with America’s idealized egalitarianism. Also, I’m thinking there might be a few more tiny steps between indolent French counts and marquis neglecting to guide the farm hands and the Committee for Public Safety decapitating nuns. But hey, I’m not an Hegelian.

Following right on the heels of this vigorous & evidently double-jointed self back-patting (1) and not so subtle petulance about not being in charge is the idea of Progress: there’s this universal plan, see, under which the Spirit (2) reveals itself to itself inevitably through History. Through, of course, the ministration of enlightened Hegelians such as Harris, whose belief in the inevitability of Progress doesn’t seem to extend far enough to stay the hell out of imposing it on others.

Rousseau is a manifest idiot. Figures he’d be the prophet of the murderous idiocy of the French Revolution.

Now we get to the hardcore Hegelianism:

“Nature,” a word of ambiguous meaning; human nature versus physical nature; human history the revelation of man’s nature; it is realized in institutions and not by man as an isolated individual. Nature in time and space is under the dominion of necessity, everything constrained to be what it is by outside forces. Human nature is an ideal, and when realized it has the form of freedom and self-determination, each man a law unto himself and each one engaged in helping every other one, for by this each one helps himself.

Digression: Generally, the world, or ‘Nature,’ can be understood according to two general steps. The base level is either/or, as succinctly stated in the Law of Noncontradiction. The next level is both/and, and is perhaps best expressed in the Schoolmen’s advice: “Seldom affirm, never deny, always distinguish.” Using these two steps, one first establishes what is logically necessary and what is common experience, and moves from there to what might be (conditionally) true about the world. The Church, for example, has for centuries issued anathemas and proclaimed dogmas as a first step, then seemingly splits hairs when considering the application of those dogmas and anathemas. Science works the same way: the definitions and assumptions are necessarily dogmatic; data collection is always thoroughly hedged in by the assumptions and definitions; conclusions are always conditional. In both cases, we may yearn for more forceful and unconditioned conclusions, but the careful thinker is not likely to give us them.

Hegel strove for a third way: he wanted a dialectic within which everything is conditional – nothing ‘is, everything is ‘becoming’ – where violations of the Law of Noncontradiction were never resolved but rather suspended in the synthesis, where the currently unknowable workings of the Spirit create a new reality in its unfolding through time.

If this sounds like bafflegab, that’s because it is. It’s meant to fend off – summarily dismiss, really – the sort of careful dissection of questions which is the hallmark both of the Aristotelian/Thomist schools and science insofar as science works. (3) Hegel, and Marx much more so, are simply nonsensical. They contradict themselves in word and deed at every step. But since they know they’re right – what superior individual does not? – these contradictions must not be valid. Therefore, etc.

Here’s where Harris gets evil: “…human history the revelation of man’s nature; it is realized in institutions and not by man as an isolated individual.” Under the both/and approach, one would distinguish as follows: it is the inalienable dignity of men as individuals that gives any meaning to the institutions within which man finds himself; yet it is true that men are formed and most fully realized within these institutions: marriage, family, village, state and church. Under Harris’s formulation, one would focus all efforts on changing institutions (sound familiar?): change the institution – school, in Harris’s case – and thus change the individuals.

One of the things naive supporters of more centralized control over people – progressives, socialists, Marxists (but I repeat myself) – seem unable to imagine is that this control, once established, will not long remain in the hand of the avuncular and well-intentioned as they imagine the Bern to be, but will in short order end up in the hands of Pol Pot. That’s the lesson of small ‘h’ history; that’s why capital ‘H’ History seeks to ignore and rewrite it.

Another historical aside: throughout the history of philosophy, there have been camps promoting multiple truths that need not gibe, and those after the beloved Emerson Cod: “The truth ain’t like puppies, a bunch of them running around, you pick your favorite. One truth… and it has come a knockin’.”

Here, Harris is proposing that there’s a material world of complete determination, and a spiritual world where, once idealized human nature is realized, everyone will be perfect little saints. Not one world of matter and form, but two worlds where different truths prevail. Subtle, but important: rather than a man striving to be personally better as a creature comprising an inseparable and essential body and soul, Gnosticism has crept back from the dead: the body is evil, only the soul is good. Gnosticism has proven many times over the centuries to ba an idea tending inexorably toward misery.

We have thus arrived at a situation that should sound very current and familiar: we are to focus our attention on changing institutions, which, once conformed to the enlightened ideas of the elect, will produce perfect, happy little people. Remember, enlightenment means never having to listen, let alone explain yourself, to the unenlightened – they just won’t understand! (This also conveniently absolves the enlightened from having to personally behave themselves, since their personal behaviour has no effect by definition: Weinstein can rape away and Gore and AOC can jet around like rock stars, just so long as they mouth the right platitudes in favor of *institutional* change.)

After thankfully disposing of Rousseau – hey! Stopped clock got one right! – Harris turns back to his own naive mysticism:

External authority is a perennial necessity for man in his immaturity. An appeal to nature is always a piece of jugglery with words.

That he considers man immature is almost a tautology; that he considers appeals to human nature ‘jugglery’ is an appeal to more Hegelian and especially Marxist nonsense: while Hegel merely denies any permanence to our understanding of human nature – it’s unfolding along with the Spirit, and is always becoming, never being – Marx just flat out denies the existence of human nature: it’s a social construct, man.

He and his will be happy to provide the external authority needed by us immature people until the point at which we are mature: by definition, when we agree with Harris. Not quite fair: when we agree with Harris, we will be counted among the enlightened and allowed to indulge our tyrannical jones over the less enlightened and sit at the Kool Kids Table until the Spirit is done unfolding itself. Not kidding: Harris worked his whole adult life to make the schools the instrument of the Enlightened.

He succeeded.

To do his duty properly he must look to higher things, and in ethical ideas the human becomes transcendental. The moral man acts as though the sole being in the world is humanity. No natural instinct is admitted as having validity against the moral law. If we adopt the doctrines of material nature and yield to our feelings and impulses, we remain animals. But if we take nature in the sense of our ideal, divine possibility, and realize it by education, we attain to human nature properly so-called, which is not something given us without effort, but only the product of culture.

Ethical ideas are spiritual. Natural instincts are controlled by morality. Going with feels is to remain an animal. So far so good. “But if we take nature in the sense of our ideal, divine possibility,” This sounds sensible, out of context “… and realize it by education, we attain to human nature properly so-called, which is not something given us without effort, but only the product of culture. OK, so we yearn to fulfill our divine destiny, which can be realized through – school? We’ll school kids so that they will change the culture? To bring about the Hegelian Valhalla?

What could possibly go wrong?

One more lecture to go.

  1. How do they not pull a muscle?
  2. Hegel may not have invented the practice of renaming old ideas in order to sound smart and hip, but he certainly advanced the art: here, anybody else would say ‘God’, but that turf had already been worked over pretty good by the Salvation History folks, most prominently Augustine. In contrast to Hegel’s Spirit unfolding and coming to know itself History, Salvation History posits, on the one hand, a God Who reveals Himself to us over time and on the other a lamentably realistic view of secular history as one long tragic train of failure punctuated every now and then by a passing victory, until, in the end, we all lose – and then Jesus comes! Hegel wanted God embedded, as it were, with the forward troops in a long march to Victory! Marx’s eschatology, all but indistinguishable in outline from traditional Christian eschatology
    excepting that that God person has been renamed History, reflects this persistence.
  3. The irony here: Hegel, writing in the early 19th century, assumes Progress is so completely obvious that his task is to explain the origins and workings of that Progress. In doing so, he dismisses scientists, mathematicians, and technologists as the little people, those who need to use logic and reason as traditionally understood – not *real* philosophers like Hegel, who have transcended all such crutches. Problem: the only really obvious progress has been made by precisely those scientists, mathematicians and technologist Hegel dismisses. Everything else we might want to call progress is highly debatable, to say the least. He saws off the branch he’s sitting on.