Andrew Old is in many ways the dean of edu-bloggers, and has been defending humanist, traditionalist education against the constant rhetoric, condescension, and often outright lies of the well-connected progressivist brigade for as long as I can remember.
His latest post deals with the depressingly familiar issue of progressivists adopting several different and often self-contradictory poses at once, occasionally out of convenience, occasionally out of a confused sense of conviction. It is a phenomenon that I have written about in the past as well, but in this post I’d like to offer a partial answer to Andrew’s query as to whether it is worth dividing what is broadly described as progressivism into its separate manifestations.
I have never wavered from my belief that educational philosophies can broadly be divided into four types. Humanism, a more palatable and accurate term than traditionalism in my view, is an age-old educational philosophy whose western version stretches from Quintilian through (among others) Colet, Erasmus, von Humboldt and Arnold, and which found its finest expression in the last century in Hannah Arendt’s magnificent essay The Crisis in Education.
Instrumentalism, the implicit belief the education has preparation for the world of work as its chief aim, has advanced in parallel with humanism for much of the same period. It found its first western expression in Plato’s Republic (in a perhaps tongue-in-cheek passage, admittedly), and has since found its way, via John Dewey, into the vapourings of every snake-oil futurist in the education firmament.
The libertarian tendency, closely allied with constructivism, stresses the virtues of student autonomy and discovery learning. The debate-deflecting term “child-centred learning” is frequently associated with this movement. The philosophical underpinnings of the libertarian position come ultimately from Rousseau, and while its more extreme modern expression is found in the writings of John Holt, Ivan Illich and A.S. Neill among others, its more acceptable form stems from the constructivist crankery of Piaget – still a revered figure in academia, for whatever reason.
Then there are the activists, the disciples of Paulo Freire in the main, who see education as a form of social liberation and a means to upend social norms. Many education academics fall into this category, and a number of classroom teachers at least flirt with these ideas. When it comes to education policy, however, this trend seems to be a little less vigorous than it used to be.
You will notice that I have not included the idea of education as a therapeutic force here, for a simple reason: every educational philosophy, including humanism, counts personal or pastoral care among its ultimate aims, although they all approach this aim slightly differently. So those who assail the humanists with cries of “trauma-informed”, “needs of neurodiverse students” and the like are really making use of a trope rather than a discrete educational philosophy.
Of the four major strands above, the noticeable thing in education discourse is that instrumentalism, libertarianism and activism are all actively opposed to humanism, but not usually to each other – a point that Andrew makes with typical clarity in his blog piece. This is despite the fact that they are, as Andrew again points out, essentially incompatible. A real instrumentalist should be well aware that a constructivist approach to an important body of knowledge is bound to entail the sort of inefficiency that is anathema to instrumentalism. An activist ought to realise that constructivism, implemented genuinely, may lead a child to a viewpoint far different from the one that the activist seeks to engender. (As those who have met them know very well, activist teachers tend to be the most authoritarian of all.) And activists also ought to actively loathe the instrumentalists, for very obvious reasons.
So what is the point of all this?
What I am suggesting is that humanists should be aware of these different strains of progressivist thinking and their ultimate incompatibility, in order to better pick apart the grab-bag of self-contradictory arguments often advanced by the no-best-way-overall-except-mine crew. Think kids should be trained in those “21st-century skills” for those “jobs that don’t exist yet”? Then you’re engaging in solecisms by spouting constructivist jargon as well. Intending to be a “disruptor” of the established order? Then your convenient alliances with the instrumentalists need to be called out. Believe that children are best served by “productive struggle” and “curiosity”? Then don’t try to enlist the aid in argument of one of the jobs-of-the-future brigade.
One of the most egregious grab-bag pieces I’ve seen recently was one of the many tawdry responses to the Australian government’s welcome, if perhaps blunt, proposals to reform ITE. The very title of the piece reeks of constructivism and there are a batch of constructivist clichés (not to mention absurd misrepresentations) within the article. But one of the activist clichés also makes an appearance:
Education is not about changes in the brain but about changing the world together.
This is an explicitly activist statement, and, as explained above, incompatible with the constructivist nostrums which animate the rest of the article.
Humanists should be aware of the fundamental, and often irreconcilable, differences between the different strains of progressivism. And they should not be afraid to point them out, the next time one of the progressivist grandees presents an incoherent smorgasbord of ideas.
