Chapter 1
Study
Commentary
Studyâ not teachingâ is the site of education. In contrast to cramming, study is self-paced and its end unknown; it supports subjective and social reconstruction1 threaded through academic knowledge and everyday life, between âpopular and erudite knowledge.â2 In contrast to the anonymity and utility of âinformationââ currency in a âknowledge economyââ academic knowledgeâ especially in the humanities and the artsâ bears the mark of its composer, his or her time and place. Knowledge can speak to you, as it incorporates the specificity of its origins, even the lived experience of its creator.3 Intrinsically important, as Michael F. D. Young4 appreciates, knowledge is datedâ is (as Tyson Lewis5 suggests)â a âremnant.â As a form of witness,6 study encourages historicity and foreshadows the future. Solitary even as it informed by and shared with othersâ âperhaps in study,â Block7 suggests, âsufferings may be sharedââ study does not disavow, despite secularization, its religious and ethical subtexts. These animate and singularize its potential and promise as a âform of life.â8
Bibliography
Block, Alan A. 2007. Pedagogy, Religion, and Practice: Reflections on Ethics and Teaching. New York: Palgrave Macmillan.
Lewis, Tyson E. 2013. On Study. Giorgio Agamben and Educational Potentiality. New York: Routledge.
Muller, Johan. 2000. Reclaiming Knowledge: Social Theory, Curriculum and Education Policy. London: Routledge.
Pinar, William F. 2004, June. The Problem with Curriculum and Pedagogy. Journal of Curriculum and Pedagogy, 1 (1), 21â24.
Pinar, William F. 2012. What Is Curriculum Theory? 2nd edition. New York: Routledge.
Said, Edward. 2004. Humanism and Democratic Criticism. New York: Palgrave Macmillan.
Simon, Roger I. 2005. The Touch of the Past: Remembrance, Learning, and Ethics. New York: Palgrave Macmillan.
Strong-Wilson, Teresa. 2007. Bringing Memory Forward. New York: Peter Lang.
Young, Michael F. D. 2008. Bringing Knowledge Back In: From Social Constructivism to Social Realism in the Sociology of Education. London: Routledge.
Study, like prayer, is a way of beingâ it is an ethics.
Alan A. Block9
The academic field of education is so very reluctant to abandon social engineering. If only we can find the right technique, the right modification of classroom organization, teach according to âbest practices,â if only we have students self-reflect or if only we develop âstandardsâ or conduct âscientificâ research, then students will learn what we teach them.
Social engineeringâ the enormously influential early-twentieth-century American Edward L. Thorndike called it, simply, âhuman engineeringâ10â appears to assume that education is like an automobile engine: if only we make the right adjustmentsâ in teaching, in learning, in assessmentâ it will hum, transport us to our destination, the promised land of high test scores, or, for many of us on the educational Left, a truly democratic society.
Americaâs historic preoccupations with business and religion have provided cultural support for such a view of mind, a view profoundly anti-intellectual in consequence, as historian Richard Hofstadter11 has famously documented. The business-mindedâ encapsulated in the concept of entrepreneurâ are interested in designing effects on situations that can be profitable. In this sense, social engineering is the complement of capitalism. The religiously-minded mangle the present by disavowing it (the best is yet to come), employing religious rituals (such as prayer) to manipulate present circumstances. Protestantism and capitalism are infamously intertwined,12 perhaps most savagely in the American South.13
Social engineering has structured much of American intellectual life. It has structured, some allege, that American philosophical movement known as pragmatism, thanks in part to William Jamesâ construal of the significance of thought as emphasizing its effects on situations.14 Pragmatismâs progressive formulation of social engineering has been eclipsed, as we are painfully aware, by political conservatism, intent on side-stepping culture and history by focusing on âlearning technologiesâ such as the computer.15 If only we place computers in every classroom, if only school children stare at screens (rather than at teachers, evidently), they will âlearn,â will become âcompetitiveâ in the ânew millennium.â Information is not knowledge, and without ethical and intellectual judgmentâ which cannot be programmed into a machineâ the Age of Information is an Age of Ignorance.
In 1938 the first Department of Curriculum and Teaching was established in the United States (at Teachers College, Columbia University). This historic mistakeâ the conjunction of curriculum with teachingâ institutionalized social engineering at the site of the teacher. In so doing, the field set itself up for the eclipse of institutionally-led curriculum development and the politics of scapegoating, vividly obvious in No Child Left Behind and Race to the Top, wherein teachers are held responsible for student learning. Despite its very different politics, progressive education also inflated the role of the teacher in the process of education, suggesting that role could be socially and economically transformative.
Adjusting the inflated status of pedagogy in curriculum studies will be difficult but necessary labor. To contribute to that project, I focus here on the concept of âstudy,â relying on the work of Robert McClintock and Alan A. Block. The former provides a history and analysis of its place in humanism; the latter locates this lost tradition in Judaism. I suggest that one form of contemporary curriculum research, resulting in a ânewâ synoptic text, can also contribute to the resuscitation of this lost tradition. Like teaching or instruction or pedagogy, study, too, should be a subsidiary concept in curriculum studies.16
The Lost World of Study
The word study connotes zealous striving.
Anna Julia Cooper17
Robert McClintock begins his argument for study against instruction with attention to Montaigne who, McClintock tells us, engaged himself in an ongoing project of âself-education.â18 A process, study is also a place (as McClintock makes explicit in his essayâs title); for Montaigne, that place was his study wall to which he appended sayingsâ (McClintock quotes one from Lucian)â stimulating the process of his self-formation through the creation of a âself-culture,â stimulating self-reflection as he went about his daily life.19 Sayings appended to the wall, McClintock theorizes, stimulated his âself-formation.â20
As if anticipating the Marxist misunderstanding of autobiography as narcissism,21 McClintock points out that study is not only a private project. For Montaigne, he notes, education was a never-ending âheighteningâ of âconsciousness,â an unceasing cultivation of judgment.22 Like Seneca, McClintock observes, Montaigne worried that relying on teachers for oneâs education could replace oneâs self-engaged labor of discovery with passivity.23 âAuthoritativeâ instruction can discourage thinking, McClintock notes.24 Undermining altogether the authority of the teacher can as well.
Montaigne was hardly alone in preferring study to instruction. McClintock names Erasmus as a second example. â[I] shall not refuse any task,â McClintock quotes him as saying, âif I see that it will be conducive to the promotion of honest study.â25 He justified his editorial laborâ recall that Erasmus edited both pagan and Christian classicsâ as providing readers with important literature for personal study. His writingâ McClintock cites The Handbook of the Christian Knightâ aimed to support readersâ self-formation and self-possession. Teaching and learning might disseminate knowledge...