Student: *Cusses out teacher, runs down the hall screaming, smokes in the bathroom, picks a fight in the hallway, FINALLY GOES TO CLASS FOR FIVE MINUTES* Admin: "Good job for your attendance. Here's a ticket for ice cream at lunch for your good choices"
But seriously, few things are more toxic for a school than rewarding poorly behaved kids for meeting basic expectations. When all the well-behaved kids watch the trouble makers get extra treats and snacks because they showed up for class once or "had a good day"
@MrDanielBuck This is why I no longer teach in my previous district.
@MrDanielBuck Exactly. This is not an exaggeration!! In the last 5 years this has become the norm at public schools. Ask your kids. Many parents have no idea what’s going on. Kids don’t tell parents because they trust that the school isn’t doing anything wrong.
@MrDanielBuck What child can respect the adults in this situation?
Been there, done that. Hope you enjoy! On Education Arthur Schopenhauer The human intellect is said to be so constituted that general ideas arise by abstraction from particular observations, and therefore come after them in point of time. If this is what actually occurs, as happens in the case of a person who has to depend solely upon their own experience for what they learn—who has no teacher and no book,—such a person knows quite well which of their particular observations belong to and are represented by each of their general ideas. They have a perfect acquaintance with both sides of their experience, and accordingly, they treat everything that comes in their way from a right standpoint. This might be called the natural method of education. Contrarily, the artificial method is to hear what other people say, to learn and to read, and so to get your head crammed full of general ideas before you have any sort of extended acquaintance with the world as it is, and as you may see it for yourself. You will be told that the particular observations which go to make these general ideas will come to you later on in the course of experience; but until that time arrives, you apply your general ideas wrongly, you judge people and things from a wrong standpoint, you see them in a wrong light, and treat them in a wrong way. So it is that education perverts the mind. This explains why it so frequently happens that, after a long course of learning and reading, we enter upon the world in our youth, partly with an artless ignorance of things, partly with wrong notions about them; so that our demeanor savors at one moment of a nervous anxiety, at another of a mistaken confidence. The reason of this is simply that our head is full of general ideas which we are now trying to turn to some use, but which we hardly ever apply rightly. This is the result of acting in direct opposition to the natural development of the mind by obtaining general ideas first, and particular observations last: it is putting the cart before the horse. Instead of developing the child’s own faculties of discernment, and teaching it to judge and think for itself, the teacher uses all their energies to stuff their head full of the ready-made thoughts of other people. The mistaken views of life, which spring from a false application of general ideas, have afterwards to be corrected by long years of experience; and it is seldom that they are wholly corrected. This is why so few people of learning are possessed of common-sense, such as is often to be met with in people who have had no instruction at all. To acquire a knowledge of the world might be defined as the aim of all education; and it follows from what I have said that special stress should be laid upon beginning to acquire this knowledge at the right end. As I have shown, this means, in the main, that the particular observation of a thing shall precede the general idea of it; further, that narrow and circumscribed ideas shall come before ideas of a wide range. It means, therefore, that the whole system of education shall follow in the steps that must have been taken by the ideas themselves in the course of their formation. But whenever any of these steps are skipped or left out, the instruction is defective, and the ideas obtained are false; and finally, a distorted view of the world arises, peculiar to the individual himself—a view such as almost everyone entertains for some time, and most people for as long as they live. No one can look into their own mind without seeing that it was only after reaching a very mature age, and in some cases when they least expected it, that they came to a right understanding or a clear view of many matters in their life, that, after all, were not very difficult or complicated. Up till then, they were points in their knowledge of the world which were still obscure, due to their having skipped some particular lesson in those early days of his education, whatever it may have been like—whether artificial and conventional, or of that natural kind which is based upon individual experience. It follows that an attempt should be made to find out the strictly natural course of knowledge, so that education may proceed methodically by keeping to it; and that children may become acquainted with the ways of the world, without getting wrong ideas into their heads, which very often cannot be got out again. If this plan were adopted, special care would have to be taken to prevent children from using words without clearly understanding their meaning and application. The fatal tendency to be satisfied with words instead of trying to understand things—to learn phrases by heart, so that they may prove a refuge in time of need, exists, as a rule, even in children; and the tendency lasts on into adulthood, making the knowledge of many learned persons to consist in mere verbiage. However, the main endeavor must always be to let particular observations precede general ideas, and not vice versa, as is usually and unfortunately the case; as though a child should come feet foremost into the world, or a verse be begun by writing down the rhyme! The ordinary method is to imprint ideas and opinions, in the strict sense of the word, prejudices, on the mind of the child, before it has had any but a very few particular observations. It is thus that they afterward comes to view the world and gather experience through the medium of those ready-made ideas, rather than to let their ideas be formed for them out of their own experience of life, as they ought to be. A person sees a great many things when they look at the world for themself, and they see them from many sides; but this method of learning is not nearly so short or so quick as the method which employs abstract ideas and makes hasty generalizations about everything. Experience, therefore, will be a long time in correcting preconceived ideas, or perhaps never bring its task to an end; for wherever a person finds that the aspect of things seems to contradict the general ideas they have formed, they will begin by rejecting the evidence it offers as partial and one-sided; nay, they will shut their eyes to it altogether and deny that it stands in any contradiction at all with their preconceived notions, in order that they may thus preserve them uninjured. So it is that many a person carries about a burden of wrong notions all their life long—crotchets, whims, fancies, prejudices, which at last become fixed ideas. The fact is that they have never tried to form their fundamental ideas for themself out of their own experience of life, their own way of looking at the world, because they have taken over their ideas ready-made from other people; and this it is that makes them—as it makes how many others!—so shallow and superficial. Instead of that method of instruction, care should be taken to educate children on the natural lines. No idea should ever be established in a child’s mind otherwise than by what the child can see for itself, or at any rate it should be verified by the same means; and the result of this would be that the child’s ideas, if few, would be well-grounded and accurate. It would learn how to measure things by its own standard rather than by another’s; and so it would escape a thousand strange fancies and prejudices, and not need to have them eradicated by the lessons it will subsequently be taught in the school of life. The child would, in this way, have their mind once for all habituated to clear views and thorough-going knowledge; it would use their own judgment and take an unbiased estimate of things. And, in general, children should not form their notions of what life is like from the copy before they have learned it from the original, to whatever aspect of it their attention may be directed. Instead, therefore, of hastening to place books, and books alone, in their hands, let them be made acquainted, step by step, with things—with the actual circumstances of human life. And above all let care be taken to bring them to a clear and objective view of the world as it is, to educate them always to derive their ideas directly from real life, and to shape them in conformity with it—not to fetch them from other sources, such as books, fairy tales, or what people say—then to apply them ready-made to real life. For this will mean that their heads are full of wrong notions, and that they will either see things in a false light or try in vain to remodel the world to suit their views, and so enter upon false paths; and that, too, whether they are only constructing theories of life or engaged in the actual business of it. It is incredible how much harm is done when the seeds of wrong notions are laid in the mind in those early years, later on to bear a crop of prejudice; for the subsequent lessons, which are learned from real life in the world have to be devoted mainly to their extirpation. To unlearn the evil was the answer, according to Diogenes Laertius, Antisthenes gave, when he was asked what branch of knowledge was most necessary; and we can see what he meant. No child under the age of fifteen should receive instruction in subjects which may possibly be the vehicle of serious error, such as philosophy, religion, or any other branch of knowledge where it is necessary to take large views; because wrong notions imbibed early can seldom be rooted out, and of all the intellectual faculties, judgment is the last to arrive at maturity. The child should give its attention either to subjects where no error is possible at all, such as mathematics, or to those in which there is no particular danger in making a mistake, such as languages, natural science, history and so on. And in general, the branches of knowledge which are to be studied at any period of life should be such as the mind is equal to at that period and can perfectly understand. Childhood and youth form the time for collecting materials, for getting a special and thorough knowledge of the individual and particular things. In those years it is too early to form views on a large scale; and ultimate explanations must be put off to a later date. The faculty of judgment, which cannot come into play without mature experience, should be left to itself; and care should be taken not to anticipate its action by inculcating prejudice, which will paralyze it for ever. On the other hand, the memory should be specially taxed in youth, since it is then that it is strongest and most tenacious. But in choosing the things that should be committed to memory the utmost care and forethought must be exercised; as lessons well learnt in youth are never forgotten. This precious soil must therefore be cultivated so as to bear as much fruit as possible. If you think how deeply rooted in your memory are those persons whom you knew in the first twelve years of your life, how indelible the impression made upon you by the events of those years, how clear your recollection of most of the things that happened to you then, most of what was told or taught you, it will seem a natural thing to take the susceptibility and tenacity of the mind at that period as the ground-work of education. This may be done by a strict observance of method, and a systematic regulation of the impressions which the mind is to receive. But the years of youth allotted to a man are short, and memory is, in general, bound within narrow limits; still more so, the memory of any one individual. Since this is the case, it is all important to fill the memory with what is essential and material in any branch of knowledge, to the exclusion of everything else. The decision as to what is essential and material should rest with the masterminds in every department of thought; their choice should be made after the most mature deliberation, and the outcome of it fixed and determined. Such a choice would have to proceed by sifting the things which it is necessary and important for a man to know in general, and then, necessary and important for him to know in any particular business or calling. Knowledge of the first kind would have to be classified, after an encyclopaedic fashion, in graduated courses, adapted to the degree of general culture which a man may be expected to have in the circumstances in which he is placed; beginning with a course limited to the necessary requirements of primary education, and extending upwards to the subjects treated of in all the branches of philosophical thought. The regulation of the second kind of knowledge would be left to those who had shown genuine mastery in the several departments into which it is divided; and the whole system would provide an elaborate rule or canon for intellectual education, which would, of course, have to be revised every ten years. Some such arrangement as this would employ the youthful power of the memory to best advantage, and supply excellent working material to the faculty of judgment, when it made its appearance later on. A person’s knowledge may be said to be mature, in other words, it has reached the most complete state of perfection to which they, as an individual, are capable of bringing it, when an exact correspondence is established between the whole of their abstract ideas and the things they have actually perceived for themself. This will mean that each of their abstract ideas rests, directly or indirectly, upon a basis of observation, which alone endows it with any real value; and also that they able to place every observation they make under the right abstract idea which belongs to it. Maturity is the work of experience alone; and therefore it requires time. The knowledge we derive from our own observation is usually distinct from that which we acquire through the medium of abstract ideas; the one coming to us in the natural way, the other by what people tell us, and the course of instruction we receive, whether it is good or bad. The result is, that in youth there is generally very little agreement or correspondence between our abstract ideas, which are merely phrases in the mind, and that real knowledge which we have obtained by our own observation. It is only later on that a gradual approach takes place between these two kinds of knowledge, accompanied by a mutual correction of error; and knowledge is not mature until this coalition is accomplished. This maturity or perfection of knowledge is something quite independent of another kind of perfection, which may be of a high or a low order—the perfection, I mean, to which a person may bring their own individual faculties; which is measured, not by any correspondence between the two kinds of knowledge, but by the degree of intensity which each kind attains. For the practical person the most needful thing is to acquire an accurate and profound knowledge of the ways of the world. But this, though the most needful, is also the most wearisome of all studies, as a person may reach a great age without coming to the end of their task; whereas, in the domain of the sciences, they master the more important facts when they are still young. In acquiring that knowledge of the world, it is while they are a novice, namely, in childhood and in youth, that the first and hardest lessons are put before them; but it often happens that even in later years there is still a great deal to be learned. The study is difficult enough in itself; but the difficulty is doubled by novels [influences: social media, movies, TV shows, music, etc.], which represent state of things in life and the world, such as, in fact, does not exist. Youth is credulous, and accepts these views of life, which then become part and parcel of the mind; so that, instead of a merely negative condition of ignorance, you have positive error—a whole tissue of false notions to start with; and at a later date these actually spoil the schooling of experience, and put a wrong construction on the lessons it teaches. If, before this, the youth had no light at all to guide they, they are now misled by a will-o’-the-wisp; still more often is this the case with a girl. They have both had a false view of things foisted on them by reading novels [etc.]; and expectations have been aroused which can never be fulfilled. This generally exercises a baneful influence on their whole life. In this respect those whose youth has allowed them no time or opportunity for reading novels [etc.]—those who work with their hands and the like—are in a position of decided advantage. There are a few novels [etc.] to which this reproach cannot be addressed—nay, which have an effect the contrary of bad. First and foremost, to give an example, Gil Blas, and the other works of Le Sage (or rather their Spanish originals); further, The Vicar of Wakefield, and, to some extent Sir Walter Scott’s novels. Don Quixote may be regarded as a satirical exhibition of the error to which I am referring.
@MrDanielBuck Sounds like a typical school day for many kids.
@MrDanielBuck This is literally how it works lol
@MrDanielBuck And this is a merely a microcosm of a teachers life and why so many are walking away.
@MrDanielBuck If he has an ice cream he might spend ten minutes in class next time. Focus on the improvement sir. 👍
@MrDanielBuck Hey, you work in my district? Lol...