In this 2007 interview by Sara Pentz in The New Individualist (link above), Ms. Enright explains fundamentals of excellent education, the ingenious ways the Montessori Method gives students what they need, how we arrived at the dismal state of education we have today, the dire effects of Post Modernist influence on education, and how she is bringing the Montessori approach to higher education.
Education As If Individuals Matter
Jerry Kirkpatrick, Montessori, Dewey, and Capitalism: Educational Theory for a Free Market in Education (Claremont, CA: TLJ Books, 2008), 212 pages, $18.95
Reviewed by Marsha Familaro Enright
Jerry Kirkpatrick, a professor of International Business and Marketing at California Polytechnic Institute, has come out with another book applying his passion for philosophy to the practical world.
Kirkpatrick says that his interest in education theory was launched when, as a high-school sophomore in the 1960s, he refused to cooperate with his teacher’s demand to “just memorize” an out-of-date biological classification system without an explanation of its meaning. This incident launched his quest to answer what evolved into the following question: What type of education properly suits individuals in a free, capitalistic society, preparing them for a life of productive work and the ability to pursue their own interests?
His answer: an educational approach that cultivates independence of judgment and action and that enables the individual to develop purpose in life.
In Montessori, Dewey, and Capitalism, Kirkpatrick lays out a theory of education that develops and respects the autonomy of the individual. It’s a product of hard study and deep thinking applied across a wide array of subjects, including history, psychology, epistemology, and sociology.
His resulting “Theory of Concentrated Attention” is deceptively simple. It proposes an education that fosters the ability to apply concentrated attention to tasks—an education that leads to independence and autonomy by encouraging the development of long-term purposes. Kirkpatrick argues that educators can develop this capacity in students by teaching according to the students’ interests, because individual interest drives attention and helps to create purpose. Simply put, if a student is interested in a subject or activity, he or she will be motivated to pay attention to it. And the student who learns how to pursue personal interests with concentrated attention will be able to find and pursue lifelong purposes, such as a career.
Ultimately, he argues that the Montessori Method, when properly implemented, achieves these aims of education. Along the way, Kirkpatrick finds that John Dewey’s theory of undivided interest and many of Dewey’s specific practical recommendations for curriculum and teaching integrate well with the proper aims of education in a free society. Of course, the devil is in the details, but Kirkpatrick gives us plenty of them.
Kirkpatrick shows how the coercion of bureaucratic government schooling sets the context for educational practices that undermine the development of student autonomy. It is impossible to consistently develop free, independent human beings under such a coercive system. Its structure and incentives are all wrong, producing followers ready to be told what to do, not autonomous personalities capable of living fulfilling and successful lives in a free society.
This is a little book packed with a wealth of thought and information, stemming from a deeply grasped and integrated knowledge of the nature and needs of education. Expect to hold onto your hat in reading it, because you will be drawn through a hurricane of information and ideas, some fairly arcane for the lay reader. The storm ends in sunshine, when Kirkpatrick lays out a detailed description of his excellent theory of education.
Then and Now
Kirkpatrick opens the book with a quotation from Adam Smith that summarizes the experience of many a student at today’s colleges:
In the university of Oxford, the greater part of the public professors have, for these many years, given up altogether even the pretence of teaching.
The discipline of the colleges and universities is in general contrived, not for the benefits of the students, but for the interest, or more properly speaking, for the ease of the masters. Its object is, in all cases, to maintain the authority of the master, and whether he neglects or performs his duty, to oblige the students, in all cases to behave to him as if he performed it with the greatest diligence and ability.
It is remarkable how little has changed in more than two centuries since this was written, which supports the author’s contention that educational practices are largely motivated by two factors: deep views of human nature and cognition, combined with a political context.
Kirkpatrick gives a fascinating, sweeping account of educational theory from Plato and Quintillian through the Jesuits, Locke, and Rousseau, to Dewey and Montessori—always with an eye to thinkers who recognized the need for concentrated attention. He does not examine current theoretical writing in any detail, but spends time on Locke and Rousseau because their thinking is seminal to modern theories of education, including those of Dewey and Montessori. “Locke refutes original sin and emphasizes the primacy of nurture. And Rousseau develops the notion of the organic child who must be left free to unfold.” In searching for those who understand the importance of attention to education, he hits the mark a number of times, including Locke’s statement “The great skill of the teacher is to get and keep the attention of the scholar.”
Dewey: Friend or Foe of Independence?
According to published comments, early in his intellectual career, Kirkpatrick attended private lectures in which John Dewey and the Progressive Method of education must have been excoriated. For this book, he started reading Dewey with great trepidation, but was pleasantly surprised at what he discovered. Throughout Montessori, Dewey, and Capitalism, he refers to Dewey’s great knowledge of learning, his recognition of the importance of “undivided interest,” and his concern for the individual child’s well-being. And although Progressive education was roundly criticized for promoting method over content, Kirkpatrick found that Dewey himself criticized Progressive schools for their content-light approach.
However, I had to ask myself why, if Dewey’s ideas about education were so good, the schools following his philosophy have been so unsuccessful. I asked Dr. Kirkpatrick about this in a telephone interview. He posited that government-run schools make it impossible to implement the Progressive Method successfully. However, this doesn’t explain the same problems in private Dewey-Progressive schools, such as the University of Chicago Laboratory School, founded by Dewey in 1896. This school suffered “content-light” complaints early in its existence.
Perhaps the answer lies in the deeper philosophical foundations of Dewey’s theory, especially in his basic moral values. Dewey’s deepest philosophical debt is to Rousseau, revealed in “My Pedagologic Creed,” in which Dewey states, “I believe that the only true education comes through the stimulation of the child’s powers by the demands of the social situations in which he finds himself. Through these demands he is stimulated to act as a member of a unity, to emerge from his original narrowness of action and feeling and to conceive of himself from the standpoint of the welfare of the group to which he belongs.”
Dewey’s Creed is straight out of Rousseau’s Social Contract, in which “personal desires must be subordinated to the General Will.” With this, Rousseau throws down the gauntlet against the individualism of the Enlightenment; Dewey picks it up in the late nineteenth century and implements it with the socialistic principles of twentieth-century Progressive education.
Like so many anti-individualist theories, Dewey’s addressed important issues and thereby seduced many to accept his whole package. For example, children are stimulated to develop many of their powers due to their social context: a normal human child will learn language without instruction, but only if placed among those who speak. And most toddlers are happy to repeat and repeat a new skill when they see their parents’ delight at the accomplishment. This lent plausibility to Dewey’s emphasis on socialization.
Another seductive aspect of his theory is his rebellion against the practice of learning abstractions removed from action, a tendency encouraged by the German philosophy that was so influential in nineteenth-century education theory. In the context of the high abstractions of German Idealism, such as Kantian thing-in-itselfism and Hegelian Worldwill, Dewey seems refreshingly sensible and this-world-oriented. His ideas seem appealing—until we remember that he was one of the founders of the philosophy of Pragmatism. In his writing, Dewey makes clear his Pragmatist view of human nature: that action precedes thought and action is what is most important. Action before thought? Perhaps the unruliness in Progressive schools is the logical consequence of this view?
As Dr. Kirkpatrick discovered, Dewey was a very insightful philosopher, teacher, and observer of learning processes. He enunciated many of the principles which enable successful learning to occur. Still, the larger political issue, which Kirkpatrick recognizes, is that Dewey wanted to use this knowledge to shape the child for social, collectivist purposes.
By contrast, though Maria Montessori was a political socialist, her goal was deeply individualistic: a method aimed at developing the individual mind of the student to create an independent human being. While she incorporates many principles and skills for social interaction in her program, every fundamental principle of instruction and action incorporates deep respect for the individual nature, needs, and aims of the child. Children emerging from Montessori schools know how to function well as productive, responsible, rational, civil, self-disciplined, and independent human beings who deeply respect the rights of others.
It’s therefore no accident that Dewey’s staunch adherent and highly influential follower, William Heard Kilpatrick, criticized the Montessori Method for its individualism in his book The Montessori System Examined. Still, Dr. Kirkpatrick’s experience in reading Dewey underscores the importance of first-hand knowledge in making a judgment about any thinker. A thinker’s odious purposes do not negate his real knowledge and accomplishments—or what we might learn from him. Nazi engineers achieved some amazing feats, for example, the V-2 rocket. (See the review of Von Braun in this issue. —Editor.) If the United States had ignored their discoveries simply because they used them for evil purposes, would we have gotten to the Moon?
The Roots of Education Theory
Kirkpatrick devotes considerable time presenting the philosophical and psychological ideas he believes underpin his theory of concentrated attention—a theory based on his view of the good life:
Success in human life requires the expert use of consciousness to guide one’s choices and actions. At root, therefore, education is intellectual, meaning that the knowledge, values, and skills acquired in school consist primarily in the accumulation of concepts and principles and in the application of these concepts and principles to concrete situations. “Intellectual” here does not mean that learning is an end-in-itself disconnected from practical action. It means that abstractions and, especially, their use in everyday life are prerequisites to living a happy, independent life in a free society; it means that mind and body are one integrated unit, but that bodily action is controlled and directed by the mind.
He emphasizes the active nature of the mind, and his arguments are anchored in Ayn Rand’s theory of concept-formation, which he explains at length. The abstraction and classification of data from awareness of concrete, specific things is an active process. The primary action of the conscious mind is differentiation, finding the differences between and among things. In contrast, the primary action of the subconscious is integration, a dynamic connection-making process. In this view, the conscious mind distinguishes one thing from another, while the subconscious discovers their relations.
According to Kirkpatrick, the subconscious tends to overgeneralize. Consequently, “the key to learning and, more generally, to the correct identification of the facts of reality, would seem to be differentiation . . . .[L]earning, therefore, can be described as a process of greater and greater differentiation, an act controlled by the conscious mind. . . [T]he crucial role of the conscious mind is to direct and control the subconscious.”
He goes on to explain the importance of “thinking in principles” and “thinking in ranges of measurement.” By the latter, he seems to mean the habit of keeping many examples in mind when thinking about an issue. In his sweeping account, Kirkpatrick also includes his views on emotions, values, and subconscious processing. He examines the problems of repression, defense mechanisms, how values are developed, how self-esteem is nurtured or crushed, creativity, imagination, and volition in their relationship to learning.
There are many valuable ideas and insights incorporated in this discussion of foundational ideas. However, I have questions about many of his claims. Just to name one area: his ideas on the nature of the subconscious, differentiation, and integration.
Primitive peoples, for example, are known to conceptualize only themselves as “people,” regarding everyone else as “others”—especially if the foreigners are quite physically different. Think of the Aztecs encountering Cortez and the Spaniards on horses, and their belief that the Europeans were some different kind of being, perhaps gods. Is this an error of integration? Or of differentiation? I think it could be argued both ways. Further, I’m not sure how consciously these people formed their concept of “people.”
That’s just one example. I don’t presume to know the answers to my own questions—that would require some difficult and extensive research on how people go about forming concepts and ideas. All I know is a case can be made for several different explanations of such processes, which Kirkpatrick does not address.
Don’t get me wrong: His exposition contains a mound of useful ideas and information. It’s not that his discussion of the subconscious and the psychological foundations of learning is generally wrong-headed. I merely think he sometimes overstates his case, not considering enough possibilities or offering sufficient evidence.
Learning with Purpose
After laying extensive groundwork, Kirkpatrick presents his views on the best principles, methods, and environment for learning.
“Three concepts—interest, attention, and independence—form the core of the theory and constitute the criteria of educational accomplishment. If successful, the education will have enabled the young to choose values that will give their lives meaning and significance,” he writes. “What drives concentrated attention is interest, and concentrated attention, in turn, drives independence . . . by directing effort to the achievement of a goal.”
Developing the capacity to pursue goals over extended periods of time enables an individual to attain life’s most important values, such as productive achievement, successful personal relationships, and even excellent health and well-being.
The biggest failure of traditional education is in capturing the interest, and therefore the attention, of the student, because traditional education uses external motivators—punishment and reward. Rather than a taskmaster demanding performance, in Kirkpatrick’s view the parent or teacher should be a kindly guide, showing the child the way to intellectual and emotional maturity. As Montessori puts it, parents and teachers should make their basic dictum “Help me to help myself.”
To that end, he proposes that parents and teachers provide an environment rich with the knowledge and activities needed for development, surrounded by “guardrails” of guidance. Within this environment, the child is encouraged to actively explore and absorb the mental and emotional nutrients required for excellent growth. The Montessori principle “freedom in a prepared environment” sums it up.
Further, he hones in on the inherent problems with the command-and-control approach to child-rearing and teaching. For example, the toddler who is constantly rebuked or slapped while exploring breakable objects implicitly concludes that he will get in trouble for pursuing his natural interests, and he can become withdrawn and passive. The rebellious teenager whose parents impose arbitrary rules instead of reasoned principles doesn’t have the chance to exercise her assertiveness appropriately if all she hears is “Go to your room! You’re grounded!” when she breaks adult rules. Nor does she learn how to resolve conflicts.
By contrast, concentrated attention is a superior means of learning because it integrates a child’s natural interests with his developmental needs. Kirkpatrick distinguishes this kind of attention from other intense forms, like meditation and what he calls “defensive attention,” i.e., in difficult situations, focusing on some object or activity like a videogame or book, to forestall feelings of fear and anxiety.
For me, Kirkpatrick’s Theory of Concentrated Attention immediately brought to mind the theory of “Flow.” That’s the name Positive Psychology researcher Mihaly Csikszentmihalyi has given to that state of intense, complete concentration resulting from optimally enjoyable activities, activities pursued for their own sake. Indeed, Kirkpatrick recognizes “flow” as a form of intense concentration and accurately describes the theory. Though he acknowledges that “flow and concentrated attention have much in common,” he dismisses its relevance to his theory, saying that “the goal of education is not to achieve flow experiences; flow is just a pleasant consequence sometimes achieved as the result of concentrated attention.”
I think he might have missed the significance of flow to learning. Over time, the repeated pleasure derived from flow experiences becomes a driving force in maintaining a person’s interest in an activity. We cannot always account for a person’s initial interest in something—likely there are some inherent tendencies to fixate upon one object or activity over another, which vary from person to person. But individuals remain interested in an activity only if it brings some pleasure—or forestalls some pain. The experience of flow is a major motivator. It keeps a person coming back for more.
Montessori recognized this phenomenon about a century ago. She found that new students tended to flit from one activity to another until they hit upon something that caused them to become deeply engaged. She advised teachers to present new students with different activities and to observe carefully which caught and held their interest. Once the young student experiences deep involvement and attention in an activity, he becomes remarkably self-disciplined and purposeful.
Kirkpatrick turns to the intellectual conditions that result in optimal learning. He argues that real learning requires conceptualization, not just memorization—understanding the principles of the matter, not just remembering some facts or procedures. Students learn most from well-prepared presentations that help them focus on essentials. And self-correcting activities are the most valuable, because they prepare the student for adulthood. In adult life, there’s no one hanging over your shoulder, telling you when you’ve made a mistake; you have to figure that out yourself and learn how to fix it.
He also discusses the emotional and social environment necessary for good learning, an environment in which the student’s independence is supported and respected. Here he pulls together a bevy of ideas from insightful thinkers including Maria Montessori, Haim Ginott, Thomas Gordon, and Alfie Kohn.
As for the content of education, Kirkpatrick presents only an outline, stressing that any educational system should be content-rich and emphasize cognitive skills that can be used to acquire any type of knowledge. These include generalization, evaluation, application, introspection, and execution. Thinking in principles, thinking in ranges of measurement, and forming definitions are essential skills. So is learning logic. In addition, skillful introspection allows a person to be more fully in control of his consciousness—to know what he’s thinking, doing, and feeling, and why. And while all educational systems convey values, with a superior education, students become highly conscious of what values they are learning and why.
Kirkpatrick goes into more detail about the principles of learning and teaching than I can possibly convey here. My only regret is that he did not provide more concrete examples for his excellent discussion of the teaching and learning processes.
Bureaucracy and Education
After presenting his theory, Kirkpatrick shows how economist Ludwig von Mises’s theory of the nature of bureaucracy applies to education under government control. However, he points out that today’s private schools are subject to so many governmental regulations that they, too, are often deformed into bureaucracies.
From first to last, Kirkpatrick is opposed to government-run schools. Only a free market will truly serve children. Frankly, from my own study, I concluded that when public schools succeed, they often do so only through the drive and ambition of achievement-oriented families.
Kirkpatrick speculates that a real free market in education would produce a cornucopia of new approaches. However, it is unlikely we will see such a flowering, given the continued use of force through the gigantic, ever-consolidating government education bureaucracy we now have. Supported by taxes, its tentacles reach from preschool to graduate school. Centralization of power, bureaucratization of systems, and decreases in quality are the more likely future.
Kirkpatrick closes his book with a thoughtful consideration of the need for independent judgment in a free society—and an examination of the psychological reasons that people may have difficulty with independence. He contends that children need to learn “a healthy disrespect for authority” and “to be taught how to differentiate true expertise from the specious varieties and how to react to all forms of adult thoughtlessness, intimidation, and coercion.” The alternative—the mindset of obedience to authority—results in “mental passivity . . . a lack of ability and willingness to make first-hand judgments about the world, other people, and oneself and, more importantly, a lack of ability and willingness to stand by and act on the judgments made.”
Given what students will encounter in school, especially in college and graduate school, they need such abilities more than ever.
Picking a Few Nits
While I highly recommend this book as thought-provoking, original, and educational, I had a few difficulties in reading it.
For one thing, I’m not sure what audience Kirkpatrick is aiming for. The text is at a middle level of abstraction: neither crammed with specific detail, references, and factual research nor, for the lay reader, unapproachably abstruse. Consequently, the reader can follow Kirkpatrick’s reasoning—if he has his own adequate supply of examples or personal knowledge about the issues of education and factual experience of classroom practice.
One problem is that he makes many conclusive statements about theories and historical issues without a great deal of argument or factual support. Often, I agreed with his statements because I had sufficient knowledge of the issues to validate them or supply the qualifications that would make them more exactly true. Other times, I thought his statements were interesting and intriguing and sounded as if they could be right, but I wondered about their full justification, or found myself disagreeing.
Moreover, I wished he had cast his statements in a more persuasive style rather than the teacherly-academic tone he tends to use. Further, he chose to save many examples and references for footnotes, leaving the text somewhat dry. On almost every page, I had to stop reading the text to note his supporting data and mull his side-bar comments. This was distracting. It was as if he was torn between writing for the general public and writing for an academic journal. I think his story and arguments would have been more compelling if he had interwoven his many interesting facts and specific comments into the general text. Paul Johnson’s book The Renaissance and Arthur Koestler’s The Act of Creation are good examples of this style.
In the main, his argument is a philosophical/psychological one, supported by some references to developmental research and his own experience. Happily, the research evidence of which I am aware, plus my long Montessori experience, also support his theory. However, inclusion of more of the psychological research in his book would have bolstered Kirkpatrick’s arguments.
Finally, the book could have profited from some additional editing. On and off, I found slight syntactical mistakes, such as “newly unpublished” when he seems to have meant “new, unpublished.”
But these are minor flaws in comparison to his achievement in bringing together a vast amount of historical, philosophical, and psychological material to present a truly original theory of learning. Montessori, Dewey, and Capitalism will educate you about the kind of education suitable to members of a free society—and educate you far beyond your expectations.
First published in The New Individualist, April, 2008.
Marsha Familaro Enright has been attracted by the pleasures and problems of education since the third grade. Trained in biology and psychology, she has written research articles on psychology, neuropsychology, development, and education for a number of publications. She founded the Council Oak Montessori School near Chicago in 1990 and has served as its president since then. Recently, as founder and president of the Reason, Individualism, Freedom Institute, Marsha and her colleagues have been developing a new college informed by the Montessori Method, the Great Books, Ayn Rand’s ideas, and classical liberalism. Information about that project can be found at its website, www.rifinst.org. Marsha also contributes articles and reviews to The New Individualist, including popular profiles of famous authors such as James Clavell, Cameron Hawley, and Tom Wolfe. Recently, she spent time with TNI contributing writer Sara Pentz to discuss the state of modern education, the prospects for its reform, and her own college project.
TNI: How did you get into the field of education?
Marsha Enright: When I was a kid, I loved school and I loved to learn. I looked forward to it everyday. But I was frustrated by the many kids around me who were miserable in school and often disrupted things. There was a lot of teasing and ridicule. I did not understand why that was happening, especially why the smart kids were not interested in learning. I vowed to myself that I would find a system of education that would really support kids in their learning and be a good environment for my own kids when I grew up. That is how I got interested in education.
But, ironically, that is not what I decided to go into when I went to college. At first, I wanted to be a doctor, like my dad. I was a biology undergraduate. After a while, I got interested in psychology, and toward the end of my college years, I decided that that was really where most of my interest lay. So I went on to graduate school and got a Masters in psychology at the New School for Social Research.
In high school, I read The Fountainhead by Ayn Rand and got very interested in her ideas. And in one of her journals, The Objectivist, there were some articles about the system of education called the Montessori Method. They were by a woman named Beatrice Hessen; I think she owned her own Montessori school. When I read those articles, I said, “Wow, this sounds like a fantastic system.” I read all the books that I could get my hands on about the Montessori Method, and I visited many Montessori schools to observe how they worked. I determined that that was what I wanted for my children.
So, when I started having my children in the early 1980s, I looked around for a Montessori school. There was one in the neighborhood for pre-school, three- to six-year-olds. I put my kids there, and I was very happy with it. When it came time for elementary school for my son, I found a Montessori school in a nearby suburb that he went to for three years, but then it closed. I wanted to make sure that he and my other children could continue in Montessori, so I organized some of the other parents to open a Montessori school in our neighborhood. And that is how I got started as an educator, running Council Oak Montessori School in Chicago.
TNI: What interested you about Maria Montessori and her approach?
Enright: Montessori was a great scientist. She was trained as a medical doctor, the first woman doctor in Italy, and she approached human learning as a scientist, observing in great detail what children did and trying out different materials and activities with them to see what would work best.
Her method is very concerned with the individual child. She started out working with retarded and autistic children. And she became almost instantly famous around the world in the early part of the twentieth century because, after working with these children for a year and applying her observations and her methods, they were able to pass the exam for normal children.
But while everyone thought this was wonderful, she was thinking, “My gosh, if my poor retarded children can pass the exam for normal children, what is happening if normal children are only being asked to learn up to that level?” That is when she started working with normal children. And there, again, her results were so phenomenal that she gained even more fame.
Because motivation is so important in learning, she focused on the proper conditions to keep that fire burning. If you look at children who are one or two or three, you can see that they have tremendous motivation to learn everything they can—crawling around the floor, putting things in their mouths, looking at every book, following what their moms are doing, imitating. They are just balls of energy when it comes to learning everything they can about the world, about objects in the world, about how to move, how things taste, smell, look, about what people are doing with each other.
Montessori noticed, for example, that if she could get a child to concentrate on an activity and really be involved in it, when the child eventually stopped the activity he would be happy; he would be calm; he would be tired, but in a very contented way. And that would keep him interested. The next day, the child would want to learn and do more. So it became a self-feeding process.
TNI: What, besides motivation, is really important to learning?
Enright: Well, I see learning as acquiring the knowledge and skills that you need to function in the world—to be productive, happy, and successful. Just like a flower: If you put a flower under a rock, it is going to struggle around that rock to try to reach the sun and water, but it is going to become deformed. But if you put it in the right kind of soil with plenty of water and sunshine, it is going to be beautiful and flourishing. A child is like that, too. Montessori called the child “the spiritual embryo.”
TNI: What did she do to nurture that “embryo”?
Enright: Her method became famous in 1907 in Rome when she set up what she called the House of Children—Casa de Bambini—where she worked with slum children. It was a wonderful environment for learning that respected the individual child’s interests and his natural learning tendencies. It used the teacher as a guide to learning and had the children collaborate with each other, but very respectfully.
Their behavior changed so markedly that people came from all over the world to train with her, and soon her method started spreading globally. Alexander Graham Bell’s wife became interested and opened the first Montessori school in the United States in 1912.
TNI: That’s remarkable.
Enright: It was remarkable, because she was able to get three and four year olds to concentrate for long periods of time.
She had a famous example of a little girl working on what is called the knobbed cylinders. It is made of a bar of wood with cylindrical pieces of different widths in it. Each cylinder has a knob on it for grasping, and the child has to take all the cylinders out of the bar and then put them back into the right-sized holes. If they do not put them in all the right-sized holes, then one cylinder is left over, and the child knows that he made a mistake.
This is what we call, in Montessori education, a “self-correcting” material. The goal, as much as possible, is to help the child see for himself if he achieved the goal or not, if he “got the right answer.”
TNI: So they are not constantly being corrected by someone else?
Enright: Exactly. If you want the child to be an independent individual when he reaches adulthood, he has to be able to know on his own when he has achieved something or when he has failed—to judge that independently.
In this example, the girl working on the cylinders was so engrossed in her work that it did not matter that Maria had a crowd of children around her singing, or that she moved her seat around or anything; the child just kept focusing on the cylinders for forty-five minutes.
TNI: That’s impressive.
Enright: You see this in Montessori schools all the time—this incredible concentration, which, interestingly, Montessori figured out back at the turn of the century, was a key to learning and self-motivation. More recent psychological research by professor Mihalyi Csikszentmihalyi, on the optimal conditions for the most enjoyable kinds of experiences, independently and completely supports her original observations and conclusions. Csikszentmihalyi called this kind of experience of engrossing activity “flow,” because when he first discovered it, he was studying artists in the ’60s who would be totally engaged in what they were doing. And they said, “I’m just in the flow.” They would forget where they were, they would forget what time it was, and they totally enjoyed what they were doing. In sports, it’s “getting in the zone.” When the Montessori people read his books and contacted him, he recognized what was going on in the Montessori classroom—that Maria had created this optimal flow environment for learning.
TNI: And the focus was on the individual.
Enright: Exactly—that we are all individual human beings with human wants and needs.
Montessori schools spread all over the States, and they were spreading all over the world, too, when along came this very influential professor from Columbia University Teachers’ College, William Heard Kilpatrick. Kilpatrick decided to “scientifically” analyze the Montessori Method. He went to some schools, he interviewed her, and he wrote a book called The Montessori System Examined. His book basically gutted the Montessori Method, discrediting it with the academics.
You see, Kilpatrick was a staunch advocate of John Dewey’s “progressive” method of education. Dewey’s method, if you look at its basic principles, is actually almost the opposite of Montessori—although a lot of people think that it is very similar because it emphasizes experiential, “hands on” learning.
For one thing, Dewey opposed the development of the intellect when a child is young; he considered it stifling to the imagination. Whereas Maria said, “Well, you cannot really do imaginative work until your mind has some content.” So, the imaginative work goes hand-in-hand with learning about the world.
In addition, Dewey focused on the socialization of the child. For him, the school was about teaching the child how to get along with other people and be a part of society—this was the crux of his “pedagogic creed.” You can see it in his famous declaration about the purpose of education, first published in The School Journal in January 1897. Dewey wrote, “I believe that the only true education comes through the stimulation of the child’s powers by the demands of the social situations in which he finds himself. Through these demands he is stimulated to act as a member of a unity, to emerge from his original narrowness of action and feeling, and to conceive of himself from the standpoint of the welfare of the group to which he belongs.”
TNI: At that time, there was a big push for socialism in all aspects of our society. Anybody who promoted individualism was in the minority.
Enright: Exactly. Even Montessori herself was, politically, a socialist. I mean, it was generally believed that socialism was the most advanced political point of view. She understandably would have been seduced by all those ideas. That was not her field.
Now Maria Montessori’s method does teach social skills as a conscious element in the curriculum. We call it “the grace and courtesy aspects” of the curriculum. But contrary to Dewey’s approach, hers is about how people properly interact with each other to be productive and happy individuals, in the course of developing their minds.
You can see this in the whole system, starting with the very way that children are allowed to work with the materials in the classroom. They can go to the shelf where the materials are, select something, bring it to their own space defined by a rug or a desk or a table or wherever they wish to sit, and work on it. They can work by themselves with the material as long as they want; the children are taught to try not to disturb each other. They can share the material with the other children if they want to, but they are not forced to. Consequently, what happens is that they tend to be very happy to collaborate with other children.
TNI: How interesting.
Enright: And when they are done, they are required to take the material and put it back on the shelf where it was so that the next child can use it. To me, all of these principles taught in the Montessori classroom train children how to behave in a free society with other responsible individuals.
TNI: I can see that.
Enright: Montessori’s is not a focus on “You must get along with other people no matter what.” The focus is very much on intellectual development, on the individual trying to learn, to develop himself, and to interact in a respectful way. In some respects that is the opposite of the collectivist idea that Dewey had of how we should interact. One result is the consistent reports we get from upper-level teachers and employers that Montessori students stand tall in what they think is right.
Anyway, Kilpatrick said that the Montessori Method was based on an old-fashioned theory of faculty psychology. Now, at that time, 1918, the ascendant theory—the so-called “scientific theory of psychology”—was behaviorism, whose basic tenet is that you cannot scientifically say that there is a mind, because you cannot see it; you can only study behavior.
As a consequence of Kilpatrick’s books, the Montessori schools started closing down. Only a few remained over the long haul, and they were quite small. Students going to teachers’ colleges were discouraged from going into Montessori because it was considered old-fashioned—too much focus on the intellect, not enough on imagination; too individualistic, not the proper kind of socialization.
But the Method was rediscovered in Europe in the ’50s by a mother, Nancy McCormick Rambusch, who was very dissatisfied with education in the United States. She brought it back to the U.S. and eventually started the American Montessori Society. Ever since, it has been a grassroots, parent-driven movement, not an approach promoted out of the universities.
TNI: At that point, education was inundated by the ideas promoted by Dewey. Is that correct?
Enright: Right. You have to remember that traditional education was mostly either self-education or education of the wealthy, who could afford to hire tutors. The problem of mass education arose because a republic like ours needed an educated populace. But because not all parents could pay for school, public education started with the basic problem of how to educate so many people on a limited budget. To solve that, they came up with the factory model, which is to have everybody in one room doing the same thing at the same time. The teacher is the one lecturing or directing everything that the children are doing.
TNI: Sort of like mass production.
Enright: Right. And in some respects, it worked. I do not think it would have worked so well if not for the fact that many children going into this system were highly motivated immigrants—because motivation is the key to learning. Even today, as bad as some of our public schools are, you will find reports about immigrants from Somalia, Serbia, Poland, China, all doing fantastically in public schools where other children are failing.
People look back at nineteenth-century traditional education and early parts of the twentieth century and say, “Look at how well people were educated then, compared to now.” Yes, we have many examples of remarkably high-achieving people from all levels of society at that time, but what proportion of the population were they?
Actually, discontent with public education runs back a long way. There is a book from the ’60s by Richard Hofstadter called Anti-Intellectualism in American Life. He has a chapter called “The School and the Teacher,” in which he talks about the American dedication to education, how it is the “American religion,” and the concern, going back to statements of Washington and Jefferson, that we have an educated populace. He documents that objections to the kind of education received in public schools goes back to 1832—objections by Horace Mann in Boston, among others—and the complaints sound remarkably similar to what you hear today! Complaints such as: Not enough money being spent on students or teachers; teachers not getting the kind of social recognition they should for their important work; too many people apathetic about what was happening in the public schools.
So there were serious criticisms of traditional, factory-model education early on. But today there are serious problems with education as a result of the mass influence of Dewey’s philosophy of education and the ideas of leftists so deeply incorporated into the system of learning.
TNI: How do the ideas of leftists undermine education?
Enright: Well, the most serious problem is caused by the philosophical ideas of egalitarianism that became embedded in the system starting about thirty years ago. Egalitarianism is basically just a new variation on the socialist ideas which drove Dewey’s educational philosophy.
In the United States, we believe that people should have equality of opportunity. In other words, they should not be hampered by unequal treatment under the law, or by other people forcibly preventing them from pursuing what they want to do. Egalitarianism, however, takes the view that everybody should be made actually equal—not equal before the law, but materially and personally equal—that everybody should have the same amount of money, everybody should have the same abilities—
TNI: And opportunities.
Enright: Yes, and opportunities, regardless of their own effort. That these opportunities should be provided for them. This socialist permutation of Marxism was incorporated into the educational system in the way we spend public education money. Nowadays, we cannot spend more money on students of superior intelligence or talent than we do on students who have a lot of problems. We must focus instead on lifting kids with problems to the same level as everybody else. So a lot of money has been poured into “special education”—euphemistic code words for the education of poorly functioning children—and it is sold to the American public with the argument that we should give these kids an even break. In other words, it’s sold with an individualist spin: Since it’s government money, and since the government should be promoting equal opportunity, we should give problem kids extra help so that they can get on par with everyone else.
TNI: It’s easy to see how people can agree with that view of equal opportunity.
Enright: And it is true that we do need an educated populace. But there is a disjunction between the customer and the person paying, because public education is paid through government. So you have all of this conflict over what is going to be taught in the schools; and you end up having political pressure brought to bear by whoever has the dominant philosophy, influences the teacher’s colleges and education departments, or controls the local governments that run the educational programs.
There are two obvious consequences of introducing egalitarianism into the system. One is this idea that we must spend all kinds of money to raise the level of children with problems. As a result, a lot of money has been taken away from programs for what are called “gifted” children; after all, they’re already at a high level, so it’s not “equitable” to spend more to raise them higher.
The other consequence is the multiculturalism movement. That’s the idea that everybody should be considered equal no matter what their beliefs, or their racial, cultural, family, or ethnic background. Of course, as Americans, we think that you should not judge somebody based on his background or race, whatever group he is in, or anything like that, right? We think we should judge people as individuals. So, multiculturalism was floated in American society with an individualist twist.
But it is not about individuals. It categorizes everybody according to what social and cultural group he belongs to. And with egalitarianism comes cultural relativism: Every culture is equal to every other, none is better than any other. You throw out objective standards of what is good and what is bad.
So now, we are supposed to respect everybody regardless of what his culture or background brings to the table. If your culture believes in cutting off heads and ripping out hearts—well, it’s all relative!
TNI: And you have to be so careful about what you say, where you say it, and how you say it, in terms of being politically correct.
Enright: Exactly. And why is that? The egalitarians do not want anybody’s feelings to be hurt. They do not want people’s self-image to be hurt by the fact that they are not a white male, an Olympic athlete, or something like that. They have elevated a person’s self-image to being the main consideration, instead of what the person has actually achieved: We’re going to make everybody feel equal, even if they are not. Whereas our usual American approach to equality is: We do not care what your background is. If you have achieved something great, we are going to recognize and reward that.
TNI: We see the effects of this kind of philosophy, for example, in the “No Child Left Behind Act.”
Enright: Yes. No Child Left Behind is a way that conservative policymakers have tried to deal with the bad effects of egalitarianism in public education. They said, “See what this egalitarian approach to education, where everybody is worrying about hurting somebody’s feelings, has done to education. It has gotten teachers to give kids social promotions, which means that even though they have not mastered third-grade material, they are still promoted to fourth grade. We need to impose standards on public schools to make sure children are being educated to a certain level.”
So they imposed a centralized, top-down testing system for all schools, to try to make sure everybody was up to the same standards. This reflects the traditional way education is organized, because it is all about making everybody do the same thing at the same time.
TNI: And advance through the grades.
Enright: Right, advance through the grades. The other use of the term “grades” has to do with the evaluation of the child’s work on a task, essay, or project. Did you know that the use of the term “grades” came from the idea of grading shoes and saying that “this group of shoes is the best group, this group is just okay, this group is not too good, and that group must be thrown out”? What’s bothersome about this is that, as educators, our job should be to craft an environment to help each child, whatever his ability or background, so that he can learn and achieve as much as he can, so he can fulfill his best potential as a unique individual.
But in the grading system, you are thinking about how to decide whom to pass and whom to fail. In the traditional view, failing was the child’s fault, not the educational system’s—the child just didn’t try hard enough. One thing that traditional education was criticized for, and one reason why these newer methods were incorporated, was that we were losing all this human potential. But that truth was twisted through egalitarianism.
TNI: Then, at some point, there are classes where no grades are given at all, so nobody gets his feelings hurt? Or like the Little League where no score is kept?
Enright: Right. Nobody is labeled a winner or a loser.
I think that for young children, this is not always a bad idea, because grades and scores focus on competing with other people. In Montessori schools, we do not generally keep grades. We focus on whether or not the child is mastering the material. And each child is evaluated separately. A child also learns how to evaluate himself. “Have I mastered this material? Can I go on to the next level?”
TNI: And this is easily determined by the teacher?
Enright: Easily. Because the teacher knows the curriculum well; she knows what the child should be working on. And we have a general idea, from the scientific study of development, at what level children usually should be functioning at a given age. Not everybody will fall into the statistically normal sequence of development, because there is so much individual variation in human development and potential. We use a very broad category of what is objectively normal development.
TNI: This is also based on the biology of the child?
Enright: Exactly. One of the reasons we do not use grades in Montessori is that we recognize that education is, at root, self-education. Our job is to guide children in their self-education; we are very concerned that each child be concerned with doing his best and challenging himself. This only happens in the right educational environment because, you see, human beings are naturally very competitive. That, I think, comes from our nature as social animals competing in the social hierarchy, and it is very easy to let that trump the desire to learn.
So, when you introduce grades and all those comparisons in the early ages, children tend to focus on comparing themselves to each other and determining who is on the top of the heap and who is not. Their focus tends to be, “What is my grade? Am I pleasing the teacher? And am I better than the next guy?” They do not tend to focus on “What am I actually learning? Am I understanding what I’m doing? Do I know how to use it?”
TNI: That can be very dangerous. And it can undercut their self-esteem.
Enright: In the sense of undercutting their real self-esteem, their deepest sense of self-confidence. “I’m not good at math—I can’t do it as well as Johnny.” But maybe he’s just a late bloomer. Einstein was supposed to be a mediocre math student in the early grades. Being constantly compared to others can cut a child’s motivation to persevere and keep learning something, even if it’s difficult. So, we are very concerned to downplay that kind of competition. Competition happens anyway, but to a reduced degree. A child will look at what another is doing and say, “Hmm, I want to be able to do that.” If there is not a lot ofpressure to compete, this natural tendency will actually motivate him in a good way.
TNI: It’s more of a healthy, inner competition—
Enright: —than something externally directed. You want to encourage this intrinsic motivation to learn and achieve that we see in the two year old, because when you become an adult, you want to be self-motivated—to achieve things yourself and to know what you enjoy doing, in order to be happy.
TNI: Why do conservatives not like the Montessori Method?
Enright: Well, I do not know if I can speak about all conservatives. Some send their children to Montessori schools. But, politically, the conservative approach is, “Let’s go back to what was done before.” They tend to think in the paradigm of what was done traditionally in education. That ends up being the factory method.
And they want to reintroduce standards, since egalitarians following the Dewey method took standards and mastery out of the picture because they did not want to hurt anybody’s feelings. So, since nobody is learning or acquiring the skills needed to succeed, the conservatives’ response is, “Well, let’s reintroduce standards.” Their way of doing it is by using these tests. It is ironic that conservatives, who seem to want a more free-market approach to things, should introduce the federal Education Department’s top-down, one-standard idea about what everybody in the whole country should be doing.
My teacher friends now call it the “No Child Left Standing Act,” because of the tremendous focus on producing higher test scores at all costs. The money that schools get is so tied to the test scores that the focus of teachers and administrations is almost solely on whether the children are passing these tests at the designated levels—not whether the children are really learning things. As we all know, it is very easy for many kids to learn only what they must for the short–term, to pass the test, but in the end they know very little about the subject.
TNI: It’s the old practice of “cramming for the test” until the last moment, taking the test, and then forgetting everything.
Enright: Exactly. Whereas real learning is about gaining the knowledge and skills that you need, relating these to other things you know, figuring out how you can use it all in your own life, and understanding how it affects the world.
The conservatives wanted to revert to traditional testing to assess what the child was learning. But, unfortunately, a test is not generally an authentic measure of what the child understands. Many smart kids are encouraged to compete to get good grades and learn to “game the system.” The kids who succeed the most in school oftentimes are the best at doing whatever the teacher tells them. They know what they need to do to get good grades, to get into the good high school and college. We see students who do fantastically on the SAT and may even do well in college, but they do not know how to think well. They just know how to play along by other people’s rules. When they get out into the real world, they are not necessarily especially successful or great employees.
TNI: They don’t succeed in reality.
Enright: No. Sometimes they are tremendous failures.
There was interesting research done on millionaires by Thomas J. Stanley. He discovered that quite a few of them got under 950, total, on their SAT scores, and yet they are fantastically successful in business. Obviously, their talents were not served or assessed well in school.
TNI: So, it is ultimately an issue of learning how to think, is it not?
TNI: And that is never taught, is it?
TNI: What about the kids of single parents or kids from minority homes lacking the usual advantages—kids who may not be instilled with much motivation to learn? Also, why do children from some ethnic groups, such as kids from India, seem to be more motivated to learn?
Enright: Indian culture really emphasizes education.
TNI: As does the Chinese culture.
Enright: Yes. So your question is: What can we do to motivate children who come from less-supportive backgrounds? Well, for one thing, research finds these children tend to do very well in Montessori classrooms.
Also, speaking of motivation—I remember a John Stossel TV special some years ago. There was a segment about Steve Marriotti, a former businessman who decided to teach in a Harlem high school. And he just had an awful time. Almost the whole year, the kids made fun of him and caused trouble.
Just before the end of the year, as he was about to quit, he asked his class, “If I did one thing right, what was it? If one thing I did was interesting, what was it?” And he said, “A fellow at the back of the class, a gang leader, raised his hand and said, ‘Well, when you talked about how you ran this import/export business and how you made it successful.’” Right there, this gang leader basically reconstructed Marriotti’s income statement for him. Obviously, he was an intelligent student—he had absorbed all the facts about the economics of Marriotti’s business.
It dawned on Marriotti that what would really motivate these kids to rise out of poverty was to learn how to become entrepreneurs. So he instituted a program that is now worldwide, to teach kids how to be entrepreneurs—the National Foundation for Teaching Entrepreneurship. One thing he found is that children from these backgrounds are used to tolerating uncertainty and risk, which you must be able to do to be a good entrepreneur.
Enright: But people from a very stable background will not easily have that ability. In fact, we have an opposite kind of problem nowadays. We have so many kids from wealthy families that they lack the motivation to make money, and they do not have any direction. Their parents do not instill in them enough sense of purpose and drive. They end up being profligate, drunks and drug addicts, just spending money—Paris Hilton or whatever.
Because we are such a wealthy society, that is another reason why teaching our children in ways that nurture their intrinsic motivation right from the get-go is so important.
TNI: Back to an earlier point. If conservatives don’t have the right approach to education, what about libertarians?
Enright: The libertarians have mostly been encouraging school choice—the idea that parents should have a right to decide where their child goes to school. Encouraging school choice is a good idea; it is certainly a step away from this monolithic public education system we now have and towards a more individualized educational market.
TNI: That means supporting the voucher system, right?
Enright: I have to say, the voucher system scares me, in this respect. With the government paying for private-school education through vouchers, on the scale of money we’re talking about, there will inevitably be corruption. And then political people will say, “Well, if these private schools are going to take government money, we have to have government oversight and control.” It is a real, dangerous possibility that the government will step in and standardize everything, and that will be the opposite of a free market in education. It’s what happened in the Netherlands.
TNI: Is that where libertarian educators are moving?
Enright: What I understand is that libertarians originally were encouraging tax credits for education. Milton Friedman talked about that, years ago. Individuals could take money off what they had to pay in taxes in order to use it for private-school tuition. Also, non-parents and organizations could give money to educate others, like poor children, and get tax credits. If there weren’t enough monies that way, I imagine that you could set things up so that children whose parents did not pay enough taxes would get some kind of voucher.
But, at some point, many libertarians decided that that was not going to fly, politically, and so they turned instead toward vouchers for everybody. But the politicians will end up regulating private schools that use vouchers, maybe saying that all voucher-accepting schools have to have state-certified teachers or curricula.
TNI: So this may put Montessori out of business.
Enright: Yes. Because once the government begins to issue vouchers, the schools are going to have to accept them—except, perhaps, for the schools of the very wealthy. All the other private schools, where middle-class and lower-middle-class students go, will either have to accept them, or they will go out of business.
TNI: Ah, yes.
Enright: So, the libertarians are encouraging a free market in education, which is a good thing. The thing I do not hear from them, however, is much talk about what kind of education is objectively best for human beings. That is because most libertarians believe in a free market, which is the political end of things, but they think that your moral standards and ethical beliefs are entirely private and subjective.
Okay, I do not think that the government should be regulating morals, either. However, although I think that what is right and wrong is often a complex question, I also think that you can look at human nature and reality and say, “Just as certain things are good for human health, certain actions are good for human education.” It is a matter of science and experience to figure out what is objectively good in education. But libertarians do not discuss objective standards of education very much; it is something they leave by the wayside.
TNI: I know that standards and discipline in education are important to you.
Enright: They are. But there is a good side to them and a bad side. The conservative view of education tends to be that children need to learn certain things, and we must make them learn them because they are not necessarily interested in learning those things right now. I call this the “Original Sin” view of education, because it fits many conservatives’ ethical views: They think children tend to be naughty and would rather play, so you have to discipline them to make them learn.
TNI: Force them.
Enright: Force them to learn, right. And what Maria Montessori discovered was that theylove to learn, if you give them the right environment, and they will do it of their own free will. You, as the adult, just have to be clever enough to give them what they need at the right time. You have to be the right kind of guide in their learning process, in their self-education. So, what tends to happen in the well-run Montessori school—and this is one of the things that is remarkably different about them—is that the children are very well-behaved of their own accord.
TNI: Because they are focused on learning and their own self-fulfillment—on intrinsic competition, as opposed to getting the best grade, fighting with others, and worrying about their self-images.
Enright: Exactly, exactly. What is so striking when you enter a Montessori classroom is this busy hum of all these children doing their own individual work all around the classroom. They are working on things; they are excited about what they are doing and sharing it with each other, but quietly. They are allowed to talk to each other. Maria said, “We learn so much through conversation as adults. Why do we stop children from talking to each other?” Well, that happens in traditional education because children end up talking about things that are different from what the teacher is directing them to pay attention to, right?
Enright: People often ask me, “How do you know that a Montessori school is better than other schools?” And here is some of my proof: Over the years at my school, I cannot tell you how many children have lied to their parents, saying that they are not sick when they really were, because they do not want to miss school! We get notes from parents all the time about this.
TNI: That’s fascinating. It’s also fascinating that you have taken these concepts and have decided to put together a college for young adults. Why did you decide to do that, and how it is going to work?
Enright: It is well known that leftist philosophy dominates academia. Stories about how people with conservative or libertarian views are kept out of the academy are common. Furthermore, on campuses you have a proliferation of anti-cognitive, anti-free-inquiry ideas, like political correctness. The kids are not allowed to talk about things in certain ways because it might offend somebody. If they hold politically incorrect views and express them, they are ridiculed. In many instances students are punished with bad grades by professors who do not like what they write—not because it is poorly done, but simply because the teachers do not like the content. Well, that strangles debate. That strangles the reasoning mind. That strangles independent judgment.
TNI: It’s all too common.
Enright: Plus, it concerns me that the many students coming out of college are not able to think well. These people will take over the leadership of our society; yet they cannot think for themselves, and they have been encouraged to strangle their minds with political correctness.
So, I thought to myself, maybe it is time to start another kind of college, one consciously devoted to reason, to individualism, and to encouraging students to learn how to think for themselves—not only by the ideas that we’d teach, but by the very methods that we’d use to teach those ideas. A school where the teachers are not authority figures telling you what the truth is, and you are just absorbing it and spitting it back to them on the tests. Instead, a school where the teachers are expert guides to the best knowledge and ideas in the world—where reasoning skills are emphasized in every classroom, whether it is science or art, whether it is mathematics or history.
TNI: And you are going to find teachers able to do this—and wanting to do it?
Enright: Yes. I do not think it is going to be a problem to find teachers, because I have so many highly qualified people approaching me, saying they would be interested. It would be a matter of finding those with the right combination of skills, attitudes, and knowledge to properly implement the curriculum we have created.
TNI: Talk a little about that curriculum.
Enright: It is going to use what are called “The Great Books” as its foundation. These are group of classics first identified in the late 1920s and ’30s. Robert Hutchins, a far-seeing president of University of Chicago, was concerned, back in the ’20s, that college was getting too professionalized—that everybody was focusing on just getting a job, and that they were not being educated well enough in the great ideas of our world to understand what was going on around them.
So, he put together this committee of experts in ideas, works, and education—Mortimer Adler, a philosopher at U.C.; Richard McKeon and Mark Van Doren from Columbia; Stringfellow Barr from the University of Virginia—a number of people. They picked a group of books that they thought were the most influential, the best-reasoned, the most important works in Western civilization, and they called these “The Great Books.” Since then, the list has been expanded to include titles from civilizations around the world.
A person educated in these books knows a tremendous amount about the ideas, history, and people who have influenced the world we live in today. So, we are going to use that list of books, plus a select group of more contemporary ones, such as the works of Ayn Rand, Ludwig von Mises, Friedrich Hayek, Richard Feynman, and others. These will form the basis of our curriculum.
We will also incorporate philosophical questions in all classes—very reality-oriented philosophical questions. When the student is learning mathematics, he will also learn, “Why am I learning mathematics? What does it teach me about how to think? How can I use it in the way I live? How does it affect our society? What place does mathematics have in the marketplace?” So, when he graduates, he will have a firm grasp of the relationship between what he learned in school, and the workforce, and his life, and history, and political goings-on—all of these things. We will give him much stronger, more integrated knowledge of the world than does the usual curriculum.
TNI: And he will be independent.
Enright: And he will be independent. He will consciously know how to question and analyze. Through encouragement, reasoning skills, excellent philosophical knowledge, and the way the teachers will guide him, his independence will be highly nurtured. He will be much more confident of his own point of view because he will have thought it through so well. And whatever work he chooses, he will be able to be a confident leader promoting freedom.
Since I’ll bring Montessori principles up to the adult level in this school, a large component of the curriculum will be a “practical life component,” where the student not only intellectually grasps relationships between ideas and what is going on in the world but gains practical experience with that, too. We’ll give students an opportunity from their freshman year on to get involved in outside internships, research projects, and other activities where they can learn about whatever they might be interested in doing. They can try different kinds of work—
TNI: —actually working alongside business people, or interning with scientists?
Enright: Yes, precisely. The internship program will also demonstrate to people how well the students are doing, as they display their excellent thinking skills, their work ethic—all the kinds of things we are going to encourage and nurture.
TNI: Do you know for a fact that people out there would be willing to bring these interns into their environment?
Enright: Oh, yes. I know quite a few businessmen who are involved with me in this project, and they are very excited about the idea. You know, businesses today have a great deal of trouble with employees who are not prepared to work in the right way.
TNI: So, is this college going to be a reality?
Enright: If I have anything to do about it.
TNI: How are academics throughout the country responding?
Enright: I have quite a group of enthusiastic academics on my advisory board. When I go to conferences of the Liberty Fund and the National Association of Scholars and tell them about the college, many people are extremely interested. And, as I said, there is a lot of interest from professors who would like to work there.
TNI: You sound like an educational optimist.
Enright: I am. I think the basic principles of education—and educational reform—are now well-established. You have to remember that when Maria Montessori started, she basically taught slum children.
TNI: And proved that, given the right kind of education, these kids could rise out of poverty and become successful.
Enright: Absolutely. Every day, through a combination of factors, including drive and their own free will, people emerge from the worst of backgrounds and succeed. But what you want to do, of course, is to make it possible for more of them to succeed. And that is what education should be about: crafting a learning environment that allows the greatest number of children to develop themselves.
TNI: Well, it is a fascinating subject—and as your own project develops, I’m sure that we will talk with you about it again. Best wishes, Marsha.
Enright: Thank you, Sara.
When I was in grammar school in the late ‘50’s, I loved school. I eagerly looked forward to learning every day. But by the time I was eight I noticed this wasn’t true for everyone. No. In fact, many, many of the other children were confused or defiant or scared or just plain bored. I could understand the confusion of children who were having trouble keeping up with what was being taught – although I didn’t understand why they were having trouble. And I was simply outraged at the kids who got their jollies from picking on other children. But what really puzzled me were the smart kids who just hated to come to school and who caused all kinds of trouble. Why didn’t they find learning fun? Why did they misbehave constantly, rather than focus on their school work? Why were they so bad?! Why was school such a miserable experience for so many of my schoolmates? What was wrong?
I vowed that I would not let this happen to my own future children, and that they would go to a school that they loved. That vow sent me on a decades-long mission to discover a better way of education.
In 1971 I had the good fortune to read an article on the deepest problems of modernist education, in which the author recommended the Montessori Method as a brilliant alternative1. This led me to read Beatrice Hessen’s article “The Montessori Method,”2 and I was hooked!
The deepest insight Dr. Montessori taught me was: don’t blame the children, question your assumptions. In other words, when you see unhappy children, misbehaving in school and having difficulty learning the material, ask yourself: “what should I do differently? What is frustrating that child?” It’s a simple question that any gardener asks when her plants don’t thrive. This is exactly what Maria asked herself in the first years of the 20th century – and answered by careful, scientific observation of children. And this is the essence of the Montessori Method.
But we don’t seem to have learned that lesson well enough. After twenty plus years of crisis, education pundits are still dithering over what’s wrong. Activists want to throw ever more money into a failing system. And politicians demand we revert to old methods of rote learning and testing. But scientific research shows these very methods are merely mediocre in judging learning, achievement and potential! Ironically, it was the failures of traditional systems that led to the early 20th century explorations in education of John Dewey, Rudolph Steiner and Maria Montessori almost 100 years ago.
What most parents and even most educators don’t know is that the traditional method of education is based on the factory model. Centuries ago, mainly the rich were educated, because their families could hire private tutors for one-on-one lessons. With the advent of the U.S. as a democratic republic, a need arose for mass education to ensure that citizens had enough knowledge and understanding to effectively participate in a free society. Most people couldn’t afford to hire their own teachers, so factories for learning were set up all around the country. Large numbers of children were taught to learn the same thing at the same time in the same way: letters, numbers, reading and history lessons ‘by the book’. To facilitate mass production in education, children were ranked by the same system as shoes: in grades.3
This helped many to acquire basic skills in reading and arithmetic, history and geography, mathematics and maybe a little science. Bright but poor children were at least exposed to the realms of knowledge through these schools, and many bootstrapped themselves to later success. The well-to-do were able to get a richer education in private schools. However, wherever traditional methods were used, the emphasis was – and is – on acquiring as much information as possible. The systematic growth and development of the individual was usually left to chance.
A century ago, most jobs required rote learning and rote work – in factories and farms. Today is a far, far different story. More than ever, working individuals need to be highly motivated and capable learners, able to find out what they need to know and figure out what to do with that information. They need to be able to think well and to judge complex situations using the latest technology. And they need to interact with people all over the world in the vast global markets.
Most jobs today require knowledge workers, not just arms or legs to put parts on an assembly line. Our factory workers use some of the most complicated, computerized equipment the world has ever seen. The phenomenal productivity of the American worker is made possible by his or her ability to run the complex machines that now do the physical labor. Even artists need to learn technology – for animation, sculpture, film – a whole host of media. How can people of widely varying abilities and intellects get a solid educational foundation of knowledge and still be able to develop their individual gifts to the fullest? How can we expect to consistently nurture capable, knowledgeable, highly motivated individuals in a factory system? What education today needs is a truly innovative approach to individual education.
What’s really needed is right in our backyard, thriving since the early ‘60’s through a grassroots movement but largely ignored by educational theorists. It requires an entirely new way of thinking about education, a way that recognizes and respects the needs of the individual child. And that is the Montessori Way. It is a remarkably dynamic modern approach that’s almost 100 years old!
These are the reasons many more parents and teachers need to understand the Montessori Way. Fortunately, The Montessori Way by Tim Seldin and Paul Epstein has recently been published to help them. This book does a brilliant job of translating Dr. Montessori’s deep insights into 21st century terms for parents, teachers and educators of all kinds. It relays the Method’s exciting history and successes as well as recent research that supports her findings and the century of experience at Montessori schools around the world.
It shows how Montessori practices enable each individual child to develop his or her own unique powers while respecting others. It illustrates why a good Montessori school is one of the best environments for children to learn the responsibilities that come with freedom and the respect of others that is necessary for true independence.
This book is written in very clear, accessible language, with beautiful illustrations and photos. And it is comprehensive in its scope. Anyone unfamiliar with Montessori should be able to come away from reading this book with a clear picture of what the Montessori Way is about and how it works.
With all its advantages, why hasn’t the Montessori Method swept the country as a model of educational reform? There are several concrete answers to that question which the authors, Tim Seldin and Paul Epstein explore. But one of the deepest reasons is a matter of outlook: To understand the Montessori Method requires a change in thinking as revolutionary as the United States War for Independence.
That war was fought for a new idea of Man: the idea that life was best lived when each human being had the right to determine his own choices and actions, and follow his own path. It was a war for the freedom of the individual over the tyranny of other men.
The Montessori Way requires a similar revolution in thinking about the individual with equally revolutionary consequences. It requires parents and teachers to understand that each child has a principle of self-growth and self-determination within him. This principle will lead him to shrivel or to flower, depending on his educational environment. Just like a garden, if we make the physical and psychological environment serve the needs of the individual child, he will thrive.
It is truly an “Education for a New World.”4 Parents and teachers here in the New World and everywhere around the world need it more than ever to help children become productive, effective individuals, capable of working happily at the highest levels of creativity and success. This book should go a long way to showing why the Montessori Way can make that happen.
This book is only available directly from the publisher, the Montessori Foundation in the bookstore of its website,
- Rand, Ayn. 1971. The New Left: The Anti-Industrial Revolution. New York: New American Library.
- Chattin-McNichols, John P., ed. 1983. Montessori Schools In America. Lexington: Ginn Custom Printing. Seems to be out of print, but may be available from Dr. Chattin-McNichols. orThe Objectivist 1966-1971 by Ayn Rand.
- William Farish: The World’s Most Famous Lazy Teacher
- Montessori, Maria. 1946, 1989. Education for a New World. Clio Press: Oxford.
Copyright © 2003 by Marsha Familaro Enright. Permission to reprint is granted with attribution to the author and inclusion of her byline.
Revised August 1997
Formerly a psychotherapist, Marsha Enright, co-founded the Council Oak Montessori School (elementary level) in 1990, of which she is the president and administrator. Another cofounder of the school and its corporate secretary, Doris Cox, currently teaches middle school children at Council Oak.
The education of the human child is of profound importance to anyone dedicated to achieving “the best within us,” but especially to those who have, or wish to have, children of their own, and to those who are or wish to become teachers. What are the child’s nature and needs? How are they different from those of an adult? How can we best foster the child’s development so as to help him maximize his potential for productivity and happiness in life? Current research validates Montessori’s ideas. We believe that, on the whole, the philosophy of the child developed by Italian physician and teacher Maria Montessori, is most consistent with the Objectivist view of human nature, needs, and values.
Maria Montessori, the first woman to graduate from the University of Rome Medical School, became a doctor in 1896. Her first post was in the university’s Psychiatric Clinic.
In that age, retarded children were considered a medical problem, rather than an educational one, and were often kept in hospitals for the insane. Montessori’s visits with children in Roman insane asylums prompted her to study the works of Jean-Marc-Gaspard Itard (1775-1838) and Edouard Seguin (1812-1880), two French-born pioneers in education for the mentally deficient. She went on to read all the major works on educational theory of the previous two centuries.
In 1899, Montessori became director of the State Orthophrenic School, where her work with the retarded was so successful that the majority of her students were able to pass the state education exams. While other people exclaimed over this phenomenal success, Montessori pondered its implication for normal children. If the mentally deficient could do as well on the exams as normal children, in what poor state must those normal children be! This reflection led her to devote her life to education.
Montessori opened her first Casa dei Bambini (Children’s House) in 1907, applying to children of normal intelligence the methods and materials she had developed for deficient children. She also spent a great deal of time observing and meditating on what children did with her materials—what brought out their best learning and their greatest enthusiasm.
As a result of Montessori’s achievements at the Casa dei Bambini, her method spread rapidly. By 1915, over 100 Montessori schools had opened in America, and many more had opened in the rest of the world. In Switzerland, one of the most important 20th-century theorists in child development—Jean Piaget (1896-1980)—was heavily influenced by Montessori and her method. Piaget was director of the modified Montessori school in Geneva, where he did some of the observations for his first book, Language and Thought of the Child, and served as head of the Swiss Montessori society.
Maria Montessori, Her Life and Work, by E.M. Standing, is an interesting historical account told from the viewpoint of a devoted follower. A more recent and objective biography is Rita Kramer’s Maria Montessori.
The Montessori Method
Maria Montessori’s own works constitute the best source of information concerning her theories and methods. The Montessori Method, the first overview of her educational techniques, remains the best in many respects. Dr. Montessori’s Own Handbook goes into the details of her philosophy, materials, and methods. The Discovery of the Child is a later detailed summarization of Montessori’s philosophy and method of teaching, with much discussion of the child’s nature and the best means of approaching the child with work. The Secret of Childhood is a history of what—and how—Montessori learned about the unique nature of children, the problems that can arise when the child’s nature is not properly nurtured, and the repercussions that proper and improper nurturing of the child have on society. This work is especially recommended for parents.
According to Maria Montessori, “A child’s work is to create the person she will become.” To carry out this self-construction, children have innate mental powers, but they must be free to use these powers. For this reason, a Montessori classroom provides freedom while maintaining an environment that encourages a sense of order and self-discipline. “Freedom in a structured environment” is the Montessori dictum that names this arrangement.
Like all thinkers in the Aristotelian tradition, Montessori recognized that the senses must be educated first in the development of the intellect. Consequently, she created a vast array of special learning materials from which concepts could be abstracted and through which they could be concretized. In recognition of the independent nature of the developing intellect, these materials are self-correcting—that is, from their use, the child discovers for himself whether he has the right answer. This feature of her materials encourages the child to be concerned with facts and truth, rather than with what adults say is right or wrong.
Also basic to Montessori’s philosophy is her belief in the “sensitive periods” of a child’s development: periods when the child seeks certain stimuli with immense intensity, and, consequently, can most easily master a particular learning skill. The teacher’s role is to recognize the sensitive periods in individual children and put the children in touch with the appropriate materials.
Montessori also identified stages of growth—which she called “Planes of Development”—that occur in approximately six-year intervals and that are further subdivided into two three-year segments. These planes of development are the basis for the three-year age groupings found in Montessori schools: ages 3 to 6, 6 to 9, 9 to 12, and 12 to 18.
From birth to age six, children are sensorial explorers, studying every aspect of their environment, language, and culture. Montessori’s The Absorbent Mind provides a detailed discussion of how the child’s mind and needs develop during this period.
From age six to twelve, children become reasoning explorers. They develop new powers of abstraction and imagination, using and applying their knowledge to further discover and expand their world. During this time, it is still essential that the child carry out activities in order to integrate acting and thinking. It is his own effort that gives him independence, and his own experience that brings him answers as to how and why things function as they do. Montessori’s The Montessori Elementary Materials discusses the materials and curriculum to be used for children during this period.
From Childhood to Adolescence, also by Montessori, outlines the changes children undergo in mentality and outlook as they grow from childhood to adolescence, and the nature and needs of the adolescent child. She also proposes a radical concept of schooling for the adolescent.
Valuable secondary works on the Montessori method include Elizabeth Hainstock’s Teaching Montessori in the Home: The Preschool Years, and Teaching Montessori in the Home: The School Years. Both give an abbreviated view of the philosophy and the method, as well as detailed instructions on how to make and use the materials. Paula Lilliard’s 1972 work, Montessori: A Modern Approach, reviews the history and nature of the Montessori philosophy, discussing how “current” it is in addressing modern educational concerns and what it has to offer the contemporary family.
Throughout her writing, Montessori combines keen observations and insights with a heroic view of the importance of the child’s work in self- development—work by which each man creates the best within him. Many writers and critics dislike Montessori’s romantic rhetoric, and admittedly her phraseology tends to the mystical. Nevertheless, we find her language refreshing and inspiring. As the following sentence illustrates, she always keeps in mind the glory and grandeur of human development:
“Humanity shows itself in all its intellectual splendor during this tender age as the sun shows itself at the dawn, and the flower in the first unfolding of the petals; and we must respect religiously, reverently, these first indications of individuality.”
The Montessori method always places its principles and activities in the broad context of the importance of human life and development, intelligence and free will. Indeed, one of the cornerstones of the Montessori method is the presentation of knowledge as an integrated whole, emphasizing conceptual relationships between different branches of learning, and the placement of knowledge in its historical context.
Dewey Versus Montessori
In American academic circles, Montessori is little known, except as a name from the past, and textbooks on educational theory therefore tend to discuss her method only in an historical context. Much of this learned ignorance can be traced to The Montessori System Examined, a small but highly influential book published in 1914 by Professor William Heard Kilpatrick. In his time, Kilpatrick was one of the most popular professors at Columbia University’s Teachers College, an institution with far-ranging influence among educational theorists and one of the main redoubts for John Dewey’s Progressive method of education.
Dewey and Montessori approached education from philosophically and psychologically different perspectives. Dewey’s concern was with fostering the imagination and the development of social relationships. He believed in developing the intellect late in childhood, for fear that it might stifle other aspects of development. By contrast, Montessori believed that development of the intellect was the only means by which the imagination and proper social relationships could arise. Her method focused on the early stimulation and sharpening of the senses, the development of independence in motor tasks and the care of the self, and the child’s naturally high motivation to learn about the world as a means of gaining mastery over himself and his environment.
Thus, behind Kilpatrick’s criticism of Montessori’s educational method lay a great deal of antagonism towards Montessori’s philosophy and psychology. Kilpatrick dismissed Montessori’s sensorial materials because they were based on what he considered to be an outdated theory of the faculties of the mind (Dewey was greatly influenced by early Behaviorism) and a too-early development of the intellect. Kilpatrick also criticized Montessori’s materials as too restrictive: because they have a definite outcome, he felt, they restrict the child’s imagination. Following Dewey’s collectivist view of man, and his central focus on the social development of the child, Kilpatrick also disliked Montessori’s decidedly individualistic view of the child.
In the United States, the views of Dewey and Kilpatrick prevailed, and the name of Montessori was largely forgotten for several decades. Fortunately for recent generations of American children, a dissatisfied American mother, Nancy Rambusch, rediscovered Montessori in Europe during the 1950s. Rambusch began the “second-wave” Montessori schools in the United States, lectured widely on the Montessori method, and helped found the American Montessori Society. Over the past forty years, grass-roots interest has spurred a phenomenal growth of Montessori schools in America, but the movement is not generally recognized or promoted in university education departments.
The Montessori Controversy and Montessori Schools in America, both by John Chattin-McNichols, discuss research on the relationship of the method to historical and current educational theories; and controversies that have arisen between the Montessori movement and academic theorists, and also within the Montessori movement.
Interestingly, Montessori Schools in America includes Beatrice Hessen’s article on the Montessori method, originally published in The Objectivist. As this Study Guide indicates, a link between Objectivism and the Montessori method of education is a promising connection for both movements. Montessori’s methods encourage children to be at home in a free society, such as Objectivists would like to establish. Respect for the person, property, and ideas of others are primary values in the Montessori classroom, as are respectful cooperation and personal responsibility. Children are required to care for the materials they use and the environment of the classroom; they are encouraged to work on projects cooperatively, but only when they wish to do so. At a deeper level, Objectivism’s epistemological and ethical ideas offer a rich theoretical soil in which Montessori’s methods can thrive and perhaps even develop further.
In the United States at present, training for teachers is offered through the Association Montessori Internationale/USA, an arm of Maria Montessori’s original training organization; and through the American Montessori Society, founded by Nancy Rambusch. Many independent organizations also offer training. The North American Montessori Teachers Association is a center of research and information. Further information can be obtained from these organizations at the following addresses:
Rochester, NY 14607
American Montessori Society
281 Park Ave. South, 6th Floor
New York, NY 10010-6102
11424 Bellflower Rd. NE
Cleveland, OH 44106
Many of the titles in this listing are available at Amazon.com. If you use this link, or the search box below, then IOS will earn a commission from Amazon.com on each book purchased.
John Chattin-McNichols. The Montessori Controversy. Albany, N.Y.: Delmar Publishers, 1992.
John P. Chattin-McNichols, ed. Montessori Schools in America: Historical, Philosophical and Empirical Research Perspectives. Lexington, Mass.: Ginn Custom Publishing, 1981, 1983.
Elizabeth G. Hainstock. Teaching Montessori in the Home: The Preschool Years. New York: New American Library, 1968.
Elizabeth G. Hainstock. Teaching Montessori in the Home: The School Years. New York: Random House, 1971.
William Heard Kilpatrick. The Montessori System Examined. American Education Series, No. 2. Salem, N.H.: Ayer Company Pubs., 1972. Reprint of 1914 Houghton Mifflin ed.
Rita Kramer. Maria Montessori: A Biography. New York: Capricorn Books, 1976.
Paula Lilliard. Montessori: A Modern Approach. New York: Schocken Books, 1972.
Maria Montessori. The Montessori Method, rev. ed. New York: Schocken Books, 1964.
Maria Montessori. Dr. Montessori’s Own Handbook. Edited by E.C. Orem. New York: Schocken, 1965.
Maria Montessori. The Absorbent Mind. New York: Dell Publishing Co., 1967.
Maria Montessori. The Child in the Family. New York: Avon Books, 1956.
Maria Montessori. The Discovery of the Child. New York: Ballantine Books, 1972.
Maria Montessori. The Secret of Childhood. Bombay: Orient Longmans Ltd., 1936.
Maria Montessori. The Montessori Elementary Material. New York: Schocken Books, 1973.
Maria Montessori. From Childhood to Adolescence. New York: Schocken Books, 1973.
Jean Piaget. Language and Thought of The Child. New York: New American Library, 1955.
E.M. Standing. Maria Montessori: Her Life and Work. New York: Mentor Books, 1962.
Copyright © 1992 by Marsha Familaro Enright. Permission to reprint is granted with attribution to the author and inclusion of her byline.
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