What Is The Heart of Classical Education?
A Primer on Classical Schools and On Those Who Can Teach in Them
By Jason Caros | October 24, 2024
“Education is simply the soul of a society as it passes from one generation to another.”
- G.K. Chesterton
Fire spreads rapidly with proper conditions, but when it lacks oxygen, heat, and fuel, it dissipates quickly. In the last century, the long flame of classical education was nearly extinguished. It was seemingly on its last ember and dampened by frost and lack of energy; however, the fire has been rekindled, and the flame has been growing and spreading across the American landscape among homeschooling families, in private schools, and in charter schools. It continues to gain energy, rapidly. Alleluia!
As the title of this essay suggests, I aim to share some ideas about the fundamentals of classical education and to delve into an important question for our time—Who can provide such an education to today’s children? However, before jumping into the heart of classical education, I will start by offering some definitions and then say a little something about the origins, decline and revival of classical education in our day.
Part 1: What is classical education?
It is interesting to listen to contemporary classical school educators and thought leaders define classical education. I’ve listed a few definitions just below. While there are variations in the descriptions, they express similar and universal themes.
Classical education is:
1) the cultivation of wisdom and virtue through the study of the liberal arts and humanities.
2) a Christ-centered, traditional liberal arts approach to learning focused on the cultivation of wisdom and virtue.
3) an approach to education rooted in truth, beauty, and goodness, and characterized by a traditional liberal arts and sciences curriculum and pedagogy that aims to cultivate wise and virtuous citizens.
One of the three definitions above is unique to “Christian” Classical Schools, while the other two could be associated with a wider spectrum of schools—religious and secular alike. Considering the commonalities of the three definitions, they are all rooted in something very old. That’s right. Classical education is the modern name for the way that human beings have been educated for the better part of the last 2,400 years in the West. In the past, it has often been described as a liberal education, or liberal arts education. In reality, it was a “liberating” arts education. In other words, this type of education was meant to prepare students for a life of liberty.
Rooted in Ancient Greek and Roman civilization, classical education developed over a very long-time touching minds and hearts in Europe, Asia Minor, The Levant and North/West Africa, and this was simply the way that people were educated when they received a formal education. While it is true that only a small percentage of people were in position to be formally educated throughout most of history of the world, eventually educational opportunities greatly expanded. In the North American British colonies, beginning in the 17th century, and in the early United States, children and young adults who went to school, or who were tutored, were classically educated. The early colonists of Boston, the Founders and Framers of the Constitution, and even those who received little formal education in schools, like Benjamin Franklin, were classically educated. This type of education continued into the 19th century where men and eventually women attended what we call classical schools. Even a luminary who was raised in a log cabin, Abraham Lincoln, and other lights who once lived as slaves, Frederick Douglass and Anna Julia Cooper, were also beneficiaries of classical education, albeit less formally. It was part of the Western inheritance. So, when did things change?
In the 19th century, education reformers influenced by both Romantic Era philosophy and utilitarian ideologies that were en vogue at the time began a push to institute changes and perceived improvements to both content and practices in American schools. These began to take hold in the 20th century via the training that future educators received at their teacher colleges and Normal Schools, or teacher training schools. As early as 1910, across the pond, where these reforms were also taking shape, intellectuals like G.K. Chesterton noticed and lamented these modifications. In What’s Wrong with the World? Chesterton wrote: “It ought to be the oldest things that are taught to the youngest children, the assured and experienced truths that are put first to the baby… But in a school today, the baby has to submit to a system that is younger than himself.” The changes, or rather experiments with children, slowly but surely became the norm in our schools, especially after World War II, so that notables like President Dwight Eisenhower and author Flannery O’Connor were urging people to avoid the educational ideas of progressives—both pointed their fingers at philosopher and education Progressive Era reformer, John Dewey, as a root of the problems in schools in their day. While there were more fingers that could be have been pointed at others, likewise, the novelist, Harper Lee, included overt criticisms of these new ideas in her famous 1960 book To Kill a Mockingbird, through the voice of Jean Louise “Scout” Finch (see especially chapters two and four).
By the 1970s it was clear that the old education guard were out, and the new progressives were in; however, it was also evident that student achievement was in notable decline and American education was in trouble, leading to the ominous federal report in 1983 known as A Nation at Risk: The Imperative for Educational Reform. This U.S. Department of Education report declared that “…the educational foundations of our society are presently eroded by a rising tide of mediocrity that threatens our very future as a Nation and a people.” Needless to say, the nation is still at risk over 40 years later. It was during this milieu that classical education began to make a comeback, first through small private classical schools that opened their doors in the 1980s and 90s, through homeschooling, and shortly thereafter via public charter classical schools. Today, there are over 1,000 classical schools in the U.S. They are thriving and multiplying (refer to the studies at the bottom of this document).
With that brief history of classical education in mind, let’s return to the topic of what makes education classical. What is the heart of classical education? In a broad sketch, some of the sine qua nons of classical education include an affirmation of the universals or transcendentals—truth, beauty, and goodness. A foundational principle for classical schools is a belief in objective truth, i.e. there is a reality, there are real and knowable things we can understand to be objectively true. Another principle is that beauty is objective, not relative, keeping in mind that beauty and affection, or beauty and personal interest, are different. The third principle is objective goodness, as opposed to subjectivism. The three universals are inseparably related and serve as the foundation for all learning in the schools. Belief in the universals does not mean that everything can be known and that there are no gray areas in life, but it certainly does mean everything is not relative to each person’s whim.
Classical schools also operate under the assumption that there is a human nature, and that education reflects primary assumptions about this nature. In other words, the type of education given to children assumes certain timeless physical, intellectual, and spiritual realities about human beings. As a result, classical educators are dedicated to the tried and true when it comes to teaching young children, although this does not mean that everything modern is rejected out of hand.
A classical education is one that involves educating the head, the hands, and the heart, to borrow a phrase from Booker T. Washington, or put another way, it is an education of the mind (the vida contemplativa), the body (the vida activa), and the affections. It is also an education in wisdom and virtueaimed at helping students to lead a good life, that is, to live well rather than to merely “make a living.” Finally, classical schools emphasize the age-old view of what is called ton kalon (Greek), the summum bonum (Latin), or the highest good. Today, someone might refer to the highest good as a North Star to which a person strives and which provides ultimate meaning in one’s life. Hence, classical education is teleological.
Going from universals to particulars, classical schools offer a formative and normative education to their students. Classical education is formative because it aims to form noble hearts and minds, to cultivate the affections of children towards the good, true, and beautiful. It is normative because it first teaches norms or dogmas to students, that is, those things which seem good and true, before engaging them in dialectic, whereby older students, standing on the foundational norms use dialectical abilities to question aspects of the dogma, possibly leading to a more nuanced view or an alternative version of the original. In other words, dogmas precede doubt rather than beginning with the modern Cartesian doubt-driven, analysis-rooted education that results in young, skeptical relativists without roots. An important element of a normative education is that it is a common education, in that all students share learning experiences and rich content that is consistent with the concept known as cultural literacy—the idea that children living in a nation ought to learn similar content in a variety of academic disciplines that promotes common understandings and harmony among its people.
Another aim of classical schools is to cultivate in students a spirit of inquiry and a sense of wonder, where learning for learning’s sake is emphasized, growth in knowledge, wisdom, and abilities are prioritized because humans are made to learn and grow in this way, rather than to teach them to see learning in school as a primarily utilitarian endeavor (i.e. to prepare for college or a future job). Classical educators also wish for their students to become thinkers and doers—to contemplate matters of grave consideration thoughtfully and rationally, and to act for their own best (i.e. good) interest and in the interest of the common good.
When it comes to how students learn, classical education promotes the ancient view that imitation precedes art (or creativeness). In other words, there is a hierarchy of learning that emphasizes that students should first learn and eventually master foundational knowledge and abilities by mimesis or imitation, which later enables students to think and to make, creatively and complexly. Instruction is provided to students through both direct and indirect teaching, or to use colloquial language, a classical schoolteacher is both a sage on stage and a guide on the side. In both cases, a premium is placed upon Socratic instruction.
The Linguistic and Mathematics Arts, historically known as the Seven Liberal Arts are essential elements of classical learning, as they help to draw students’ souls toward truth and provide them with tools of learning that enable learning in the various academic disciplines. These arts have historically consisted of the Trivium, which include grammar, logic and rhetoric, and the Quadrivium, which comprise arithmetic, geometry (Euclidian), musical harmony and astronomy. Students in classical schools also have rich experiences in both the humanities and natural sciences. Humane studies include history, literature, music, philosophy, visual arts, etc., and the natural sciences include areas of knowledge such as biology, chemistry, earth science and physics. One of the hallmarks of classical education is its literature, often referred to as “classic literature,” but students feast upon good and great books in all their courses, where they experience rich texts that provide examples of the best that has been thought or said.
When it comes to an American Classical Education, the aforementioned cultural literacy is essential to societal cohesion, as well as civic literacy and citizenship education. Not only do classical educators wish for their students to be good and wise, but good and wise citizens who will contribute well to the flourishing of the republic, not merely as subjects to a ruler or a ruling class. Among the many civic virtues and dispositions instilled in students at classical schools, like self-governance, civility, healthy patriotism and the rest, students are taught the art of rhetoric. Rhetoric, in a nutshell, is the art of using the available means of convincing one’s audience of the truthfulness of his or her convictions. This ability is necessary for citizens in a republic that protects free speech, liberty of conscience, and encourages participation, as each citizen is obliged to dialogue with family members, neighbors, co-workers, and others on important cultural, political, and religious topics of consequence. The people who have knowledge, who can think systematically and logically, and who can do so artfully, will have the power (and grave responsibility) of persuasion. This art should not be left to the whims of the few or the elite. American Classical Schools like the Founders Classical Academies value the importance of history and historical studies that serve as the framework or spine for many of the other studies in school such as economics, government, music, philosophy, visual art, etc. Finally, these schools trace the history of America’s republic of liberty from Jerusalem to Athens, to Rome, to London and to Philadelphia (the tree of liberty), emphasizing our nation’s civic, intellectual, and moral roots, with an eye towards preserving the true and noble aspects of our civilization while stiving towards the “more perfect union” described in the U.S. Constitution.
With all the above in mind, let’s return to the definitions and consider the following as a definition of an American Classical Education. The definition is followed by the Founders Classical Academies Mission Statement:
“An American Classical Education is rooted in truth, beauty, and goodness, and is characterized by a traditional liberal arts and sciences curriculum and pedagogy that aims to cultivate wise and virtuous citizens.”
“Founders Classical Academies seek to provide an excellent and distinctively classical education that pursues knowledge, promotes virtue, and prepares students for prosperous lives in a free society.” (Founders Mission)
For educators who are interested in serving at a Founders Classical Academy, or parents who are interested in enrolling their children in one of our schools, my hope is that the first part of this essay has provided them with the provisions to make the additional steps towards an education journey with Founders. The second part of this paper should provide a prospective teacher with more perspective on whether or not he or she is the right fit and ready to make an important commitment.
Part 2: Who Can Provide a Classical Education to Today’s Students?
In James Taylor’s work, Poetic Knowledge: the recovery of education, he says “…a school is first of all a faculty of friends. Before buildings, before books, even before students, a school is a gathering, often of just a few friends, learning together, who love the same things and love to reflect and remark about them in conversation. The presence of such friendships and their love of concrete and mysterious realities is what attracts students to such a school.”
So, the starting point for a school is the teacher and the bond formed among teachers, therefore, a teacher at a Classical School, and particularly a Founders Classical Academy, is a professional who is esteemed and supported by a faculty of friends striving for excellence. Beyond friendship, we seek in our instructors the following qualities: a passion for educating students, a spirit of inquiry and a desire to learn for the sake of learning, strong content knowledge, a love for the academic discipline in which he or she teaches, and a desire to live a good and virtuous life.
The striving educators must have a passion for the young children who are the objects of instruction. This is the first thing, and it must be stated even though some take it for granted that teachers love their students—they must give their best to the children in their classes, hold them to high standards and make sacrifices in order to serve them well. Second, teachers should be models of the same spirit and sense of wonder that a school hopes to instill in the students. Third, teachers ought to know their content well, as it enables them to teach authoritatively and to make rich and important connections among different areas of their content and often content from other disciplines. Fourth, teachers’ passion for their discipline inspires students and rubs off on them. Finally, teachers who teach at classical schools must be character exemplars since the cultivation of virtue in students hinges on habit-formation, the acquisition of precepts, but most of all, by seeing virtue actualized in the adults to whom they look up each and every day.
One might argue rightly that the list of five characteristics above could apply to educators in other types of schools. So, what distinctives might apply to teachers at a classical school, and at a Founders Classical Academy, in particular? Additionally, someone who desires to serve in such a school today, who never attended a classical school as a child or who never received formal preparation to teach in a classical school, might wonder, “Am I really equipped to serve as a classical school educator?” With this question in mind, I’ll borrow a line from a modern sage, Jeff Foxworthy (a comedic sage, that is), who created various criteria for determining whether one is a redneck or not. By substituting some of the language to fit the context of the topic at hand, in the following section I’ll provide characteristics followed by the phrase: “…you might be a classical school teacher” rather than “…you might be a redneck.”
Here are some of the ways for someone to know if he or she is ready to teach in a classical school:
If you believe children have a human nature and ought to be educated according to that nature…you might be a classical school teacher.
If your educative aim is to form an adult, not to develop a child…you might be a classical school teacher.
If you believe the aim of education is human formation—to ennoble hearts and minds and to grow citizens who not only cherish rights but also fulfill obligations…you might be a classical school teacher.
If you believe that the education is about the cultivation of wisdom and virtue by nourishing the soul on the good, true and beautiful…you might be a classical school teacher.
If you believe a full and noble education includes the liberating arts, humanities and natural sciences…you might be a classical school teacher.
If you believe children should be literate, culturally literate, and civically literate…you might be a classical school teacher.
If you believe students should be speakers of words and doers of deeds (good and true words and deeds)…you might be a classical school teacher.
If you believe a good school does not just offer what the students or parents desire but says something about what children ought to desire…you might be a classical school teacher.
If you believe certain knowledge and skills must be mastered by children regardless of their natural inclinations and personal interests…you might be a classical school teacher.
If you believe a good education will necessarily challenge students beyond their will, as achieving good things often involves strong effort…you might be a classical school teacher.
If you view teaching as primarily an art, not a data-driven science…you might be a classical school teacher.
If you believe in preserving the wisdom of our ancestors and passing it on to our progeny…you might be a classical school teacher.
If you believe teachers ought to impart knowledge and also promote virtue in students by modeling good character, teaching moral precepts, and forming habits in them…you might be a classical school teacher.
If you believe a teacher ought to be a sage on the stage and a guide on the side…you might be a classical school teacher.
If you eschew educational fads and steep students in the tried and true…you might be a classical school teacher.
If you believe students shouldn’t be nourished on canned textbooks but on Great Books…you might be a classical school teacher.
If you believe classical education is for all students regardless of background and income… you might be a classical school teacher.
If you believe parents are the first and most important educators of their children and that the education of children in a school consists of a collaborative and essential partnership between parents and professional educators…you might be a classical school teacher.
If you believe a teacher ought to be the visible LEADER of the classroom who embodies the classical ethos and telos of the school, who encourages, inspires and serves the students…you might be a classical school teacher.
If you are an engaged member of a faculty of friends striving for excellence, promote the aforementioned classical principles, and lead a well-ordered classroom…you ARE a classical school teacher!
So, there you have it. It’s not an all-inclusive list and some of those characteristics likely need some unpacking, but I believe it’s a good start. Keeping the classical education renewal in mind, specifically the reality that it is a recent phenomenon, even teachers who themselves were not liberally educated in the classical sense, or who have not had experience in classical schools, can serve and serve well in them. The proper mindset, disposition, and fundamental knowledge and abilities are prerequisites, but each teacher can grow into a good and better classical school educator over time. Part of that growth is mentorship at school, teacher training, and individual study. Regarding the latter, there are a plethora of books and articles on classical education and pedagogy that are readily available, some of which are linked in this article and others are listed below. So, if you are interested in teaching at a classical school, what are you waiting for? Add your fire to the rising flame!
Jason Caros is a husband and father, and he serves as Associate Superintendent for Academics for Founders Classical Academies. He served as a classical school headmaster for twelve years at Founders Classical Academy of Lewisville.
Online Articles About Classical Education:
Classical Education: The Oldest Ideas for the Youngest Minds and 21st Century Education: Progressive and Classical by Jason Caros. Jason Caros served as headmaster at Founders Classical Academy in Lewisville and is now the Associate Superintendent for Academics for Founders Classical Academies.
A Classical Education for Modern Times by Terrence Moore. Terrence Moore has served as headmaster at multiple classical schools and was a lead advisor to Hillsdale College's Barney Charter School Initiative.
A Classical Education: Back to the Future by Stanley Fish. Stanley Fish is a professor of humanities and law at Florida International University.
The Benefits of a Classical Education by Tim O’Reilly. Tim O’Reilly is the founder and CEO of computer book publisher, O’Reilly Media Inc.
Classical Education-The Best Preparation for STEM by Chris Perrin. Chris Perrin has been a classical school headmaster, he is an author, consultant and publisher with Classical Academic Press.
Silicon Valley Needs Humanities Students by Vivek Wadhwa. Vivek Wadhwa is a fellow at the Rock Center for Corporate Governance at Stanford University.
Why I Teach Plato to Plumbers by Scott Samuelson. Scott Samuelson teaches philosophy at Kirkwood Community College in Cedar Rapids, Iowa.
Books Classical Education and Pedagogy:
An Introduction to Classical Education: A Guide for Parents (charter school edition) by Christopher Perrin
Classical Education: The Movement Sweeping America (3rd edition) by Gene Edward Veith and Andrew Kern
Tending the Heart of Virtue: How Classic Stories Awaken a Child’s Moral Imagination by Vigen Guroian
The Liberal Arts Tradition by Kevin Clark and Ravi Jain
Tried & True: A Primer on Sound Pedagogy by Daniel Coupland
On The Science of Teaching:
Seven Myths About Education by Daisy Christodoulou
"Principles of Instruction: Research-Based Strategies That All Teachers Should Know" in American Education (Spring 2012) by Barak Rosenshine (available for free online)
Why Don't Students Like School? A Cognitive Scientist Answers Questions about How the Mind Works and What It Means for the Classroom by Daniel Willingham
Make it Stick: The Science of Successful Learning by Brown, McDaniel, and Roedigger
Reports/Studies Related to Classical Education:
Classical Education: An Attractive School Choice for Parents – A Manhattan Institute brief that profiles classical charter schools in different communities, including those serving urban minority students.
The Demand of Texas Parents for Classical Charter Schools – A Texas Public Policy Foundation study that reports on the growth of classical charter schools, parent interest in classical education and their levels of satisfaction with their children’s experiences.
Good Soil: A Comparative Analysis Study of ACCS Alumni Life Outcomes – An Association of Christian Classical Schools and University of Notre Dame study comparative study of 24–42-year-old alumni from public, secular private, Roman Catholic, evangelical Christian, religious homeschool, and ACCS schools, on topics of life choices, preparation, attitudes, values, opinions, and practices.