From my Touchstone article ‘More Than Schooling‘:
“Our loves orient us to visions of human flourishing that pull us towards a certain telos far more effectively than someone trying to push us there. …the real competitor of classical education is not the public schools, as so often thought, but the panoply of what [James K.A. Smith] calls “secular liturgies,” which also aim to capture our imaginations on an instinctive level. For him, Christian education is important, not because the public schools are so bad, but because shopping malls, commercials, and clothing advertisements are so good, or appear so to the impoverished soul.
The idols of the materialistic world usually reach our hearts only because they have first captured our imaginations. Now, capturing the imagination is also what a liberal arts education should fundamentally be about. It’s not simply about learning things, but about being nourished, and coming to love what is good, true, and beautiful at a gut level.”
From my book Saints and Scoundrels
, page 14:
“…the greatest defense against evil is to enjoy the good…the strongest bulwark against unbelief is our capacity to love what is beautiful…the surest support against the lies of the devil is to be attracted to what is true.”
From Saints and Scoundrels, page 227:
“The task of Christian parents is not merely to pass on the truth to their chidlren, but also to show the next generation that the truth is lovely. Many Christian young people have willingly walked away from a faith they once believed to be true because they were enticed by the illusory attractiveness of idols. But few will abandon a faith they believe to be both true and beautiful.”
In Part 3 of my interview with Graham Taylor on brain fitness, I talked about educational reform. I pointed out that sometimes our educational efforts are focused so much on content that we neglect to give adequate consideration to the skills that go into being an effective learner. For thousands of years thinkers have been developing techniques of memory and learning, yet modern education tends to neglect these techniques to focus exclusively on content. Here’s one of the points I made about this:
The year is 2060. Professor Updike stands to take the podium for the keynote speech at his university’s annual communications conference.
Professor Updike is a clean-shaven African American man in his mid-forties. To the audience, however, these details are irrelevant. Everyone in attendance is wearing virtual reality glasses—a technology that allows each person to customize their own reality and seamlessly overlay that reality onto the physical world. This technology, at one time experimental and cumbersome, has now become normal and ubiquitous. In fact, it has become unusual not to see people wearing these glasses, although there remain some neo-Luddite holdouts in the rural areas.
Through their VR glasses, some people see Professor Updike as he would have looked twenty-five years ago as an undergraduate. Others have adjusted their VR settings to see him as a white person, or another race of preference. For still others, the professor appears to be giving his speech completely nude.
Do you find the content on this blog helpful? Would you like to see an even more steady stream of original content, including monthly book reviews, bimonthly self-help videos, weekly answers to readers’ questions and a thought-of-the-day each morning? These are just some of the agenda-items I would like to pursue if this blog could become self-funding.
Which brings me to some exciting news! This blog is now equipped with a plugin that enables you to donate directly to this work. If you are excited about playing an active role in supporting this site’s content, now is your chance!
Here’s how it works. First, locate the “donate” button on the left that looks like this:
Once you click on this button, it will take you to a screen that looks like the following, where you can select a monthly amount you are comfortable contributing.
This blog averages between one and two thousand page views a day from around 500 visitors. If each visitor in one day donated $5.00 a month, this would be sufficient to achieve the goals mentioned above. Every bit helps!
When Renee was a child, her family had to move around a lot for her father’s work. Every few years Renee found herself in a new community, a new school, and having to make new friends from scratch. It was difficult for Renee to make new friends since she always expected to be uprooted again. Not surprisingly, Renee had become very shy and suffered from mild forms social anxiety.
When Renee was seventeen, her family finally settled in a small town in Colorado. Having been assured by her parents that they wouldn’t be moving again, Renee desperately wanted to make friends in the new community. She especially wanted to have a boyfriend. At the same time, however, Renee was scared of forming relationships.
A couple years ago, while doing some work in London, I found myself with an eight day gap in my schedule. I decided to take the train to the quiet countryside of Essex where I had heard there was a Christian monastery that offered free accommodation to spiritual seekers.
As I sat in the train, watching the English countryside whiz by, I thought of a conversation I had a couple days earlier with the receptionist at the London hotel where I had been staying. The receptionist, a young Italian lady named Francesca, had a sharp elegant-looking Roman nose offset by soft dark eyes. She told me she had immigrated to the UK just a month before, after the severe economic conditions in Italy had forced her to come to London in search of work.
In our culture, the main distinction we tend to make about emotion is between emotions that are pleasant vs. emotions that are unpleasant. But that isn’t the healthiest way to think about emotion, not least because it can lead to the assumption that unpleasant emotions should be avoided and pleasant emotions sought. Instead, it is better to think about emotions that are rightly orders vs. emotions that are disordered. Some rightly ordered emotions can be pleasant or unpleasant, just as some disordered emotions can be either pleasant or unpleasant.
The Greek philosopher Aristotle (384-322) helps us to understand the distinction between rightly ordered emotions vs. disordered emotions. Aristotle taught that properly ordered emotions play an integral role in correct thinking as well as in helping a person’s appetites be regulated by virtue. Accordingly, emotion is a type of perception—an “appearing as”— that undergirds moral thinking and decision making. For example, we feel anger when we witness an action that appears unjust, or we feel pity when we see someone suffer from evil. Rightly ordered emotion is thus integral to the concerns by which we perceive the world as moral agents. But it is also possible for disordered emotion to obscure our perception of the world. For example, if I feel envy at the good fortune of another, then my ability to rightly perceive the other person’s situation has been obscured. The goal of education, especially the education of children, is to cultivate proper habits, including the habit of responding to situations with the right emotional reaction. Without properly ordered emotions, it is impossible to achieve eudaimonia, a Greek word that is often translated happiness but more properly conveys the idea of human flourishing.
Having grown up as a Christian, I would always have said I believed in the resurrection of the body. However, the doctrine of resurrection functioned as a kind of footnote in my thinking while my primary concern was focused on the immortality of the soul. Without giving it much thought, I simply assumed that the doctrine of resurrection was a shorthand way of referring to going to heaven when you die. Even though I had read the Gospel accounts of Christ’s resurrection many times, and even though I had read Paul’s lengthy discussion of bodily resurrection in 1 Corinthians 15, I still unthinkingly assumed that the resurrection of believers would be non-physical.
My belief in a non-physical resurrection was part of a larger perspective which deemphasized the importance of the physical world. Some of my earliest writings had argued that during the Old Testament the Lord’s work had been focused on the material world but in the era of the New Covenant His work was purely spiritual (i.e., non-physical). What happened in the material world is unimportant to God; the best we can hope to do is prepare for the next. In the next life, the soul will be liberated from the body that now imprisons it.
When our brains become overloaded with too much information, or when our working memory is compromised by being exposed to too many distractions, there are certain mental functions that stop working as well. According to the research (which I have shared here and here), some of the cognitive functions that become diminished when we are bombarded with too much information include,
- conceptual and contextual thinking;
- the ability to grasp over-arching narratives of meaning (the big picture);
- the ability to make unexpected connections between different ideas and facts;
- the ability to put knowledge into schemas.
In short, scientists are finding that too much information can cause our brains to become lost in a sea of particulars without the ability to connect these particulars into larger structures of understanding. Other functions to be shut down include the ability to be attentive to others, to empathize, and the ability to understand things from another person’s point of view.
In order for these higher cognitive functions to work, the brain needs lots of time during the day when we are at rest, when we are quiet, and when we can focus on specific mental, imaginative or interpersonal tasks against a backdrop of stillness.