A contemporary Catholic opponent of Martin Luther complained, "Even tailors and shoe-makers – even women and ignorant persons, who could read but little – studied it (the German Bible) with the greatest avidity as the fountain of truth. Some committed it to memory and carried it about in their buttons. Within a few months such people deemed themselves so learned that they were not ashamed to dispute about the faith and the Gospel, not only with Catholic laymen, but even with priests and monks and Doctors of Divinity.

I need a break after school," she told me later. "School is hard because a lot of people are in the room, so you get tired. I freak out if my mom plans a play date without telling me, because I don't want to hurt my friends' feelings. But I'd rather stay home. At a friend's house you have to do the things other people want to do. I like hanging out with my mom after school because I can learn from her. She's been alive longer than me. We have thoughtful conversations. I like having conversations because they make people happy.

Prisimeni kosminį dėsnį? Toks tokį traukia. Tiesiog būk koks esi: ramus, šviesus ir giedras. Kai leidžiame sušvisti visai savo esybei, kai kiekvieną minutę klausiame savęs, ar iš tikro norime taip elgtis ir darome tai tik atsakę sau "Taip", tuomet savaime atstumiame nuo savęs tuos, kurie nieko iš mūsų negali išmokti, ir pritraukiame ne tik gebančius mokytis iš mūsų, bet ir tuos, iš kurių patys turime ką perimti.

Allowing children to learn about what interests them is good, but helping them do it in a meaningful, rigorous way is better. Freedom and choice are good, but a life steeped in thinking, learning, and doing is better. It’s not enough to say, “Go, do whatever you like.” To help children become skilled thinkers and learners, to help them become people who make and do, we need a life centered around those experiences. We need to show them how to accomplish the things they want to do. We need to prepare them to make the life they want.

Anything which begins new and fresh will finally become old and silly. The educational institution is certainly no exception to this, although training the young is by implication an art for old people exclusively, and novelty in education is allied to mutiny. Moreover, the mere process of learning is allied to mutiny. Moreover, the mere process of learning is so excruciating and so bewildering that no conceivable phraseology or combination of philosophies can make it practical as a method of marking time during what might be called the formative years.

I knew that iridium-193 was one of two stable isotopes of iridium, a very rare, very dense metal, but I didn't know that the periodic table even existed.I knew how many zeroes there were in a quintillion, but I thought that algebra lived in ponds.I'd picked up a few Latin words, and a smattering of Elvish, but my French was non-existent.I'd read more than one book of more than one thousand pages (more than once), but I wouldn't have been able to identify a metaphor if it poked me in the eye.By secondary-school standards, I was quite a dunce.

Europe had fallen back into the barbarity of the first ages. People from this part of world, so enlightened today, lived a few centuries ago in a state worse than ignorance. Some sort of learned jargon much more despicable than ignorance had usurped the name of knowledge and set up an almost invincible obstacle in the way of its return. A revolution was necessary to bring men back to common sense, and it finally came from a quarter where one would least expect it. It was the stupid Muslim, the eternal blight on learning, who brought about its rebirth among us.

The value of the student’s question is supreme. The best initial response to a question is not to answer it, per se, but to validate it, protect it, support it, and make aspace for it. Like a blossom just emerging, a question is vulnerable and delicate. Adirect answer can extinguish a question if you’re not careful. But if you nourish theblossom, it will grow and give fruit in the form of insight as well as more questions.In short, a question needs to be nurtured more than answered. It should be givencenter stage, admired, relished, embraced, and sustained.

Intellectually, what is stimulating to a young man is a problem of obvious practical importance. A young man learning economics, for example, ought to hear lectures from individualists and socialists, protectionists and free-traders, inflationists and believers in the gold standard. He ought to be encouraged to read the best books of the various schools, as recommended by those who believe in them. This would teach him to weigh arguments and evidence, to know that no pinion is certainly right, and to judge men by their quality rather than by their consonance with preconceptions.

Tu as tout à apprendre, tout ce qui ne s'apprend pas: la solitude, l'indifférence, la patience, le silence. Tu dois te déshabituer de tout: d'aller à la rencontre de ceux que si longtemps tu as côtoyés, de prendre tes repas, tes cafés à la place que chaque jour d'autres ont retenue pour toi, ont parfois défendue pour toi, de traîner dans la complicité fade des amitiés qui n'en finissent pas de se survivre, dans la rancoeur opportuniste et lâche des liaisons qui s'effilochent.

Today at school I will learn to read at once; then tomorrow I will begin to write, and the day after tomorrow to cipher. Then with my acquirements I will earn a great deal of money, and with the first money I have in my pocket I will immediately buy for my papa a beautiful new cloth coat. But what am I saying? Cloth, indeed! It shall be all made of gold and silver, and it shall have diamond buttons. That poor man really deserves it; for to buy me books and to have me taught he has remained in his shirt sleeves... And in this cold! It is only fathers who are capable of such sacrifices!...

The problem with all students, he said, is that they inevitably stop somewhere. They hear an idea and they hold on to it until it becomes dead; they want to flatter themselves that they know the truth. But true Zen never stops, never congeals into such truths. That is why everyone must constantly be pushed to the abyss, starting over and feeling their utter worthlessness as a student. Without suffering and doubts, the mind will come to rest on clichés and stay there, until the spirit dies as well. Not even enlightenment is enough. You must continually start over and challenge yourself.

What I have learned from the teachers with whom I have worked is that, just as there is no simple solution to the arms race, there is no simple answer to how to work with children in the classroom. It is a matter of being present as a whole person, with your own thoughts and feelings, and of accepting children as whole people, with their own thoughts and feelings. It's a matter of working very hard to find out what those thoughts and feelings are, as a starting point for developing a view of a world in which people are as much concerned about other people security as they are about their own

When we set about accounting for a Napoleon or a Shakespeare or a Raphael or a Wagner or an Edison or other extraordinary person, we understand that the measure of his talent will not explain the whole result, nor even the largest part of it; no, it is the atmosphere in which the talent was cradled that explains; it is the training it received while it grew, the nurture it got from reading, study, example, the encouragement it gathered from self-recognition and recognition from the outside at each stage of its development: when we know all these details, then we know why the man was ready when his opportunity came.

I am skeptical that distance education based on asynchronous Internet technologies (i.e., prerecorded video, online forums, and email) is a substitute for live classroom discussion and other on-campus interaction. Distance education students can't raise their hands to ask instructors questions or participate in discussions, and it's difficult or impossible for them to take advantage of faculty office hours. Teaching assistants don't always respond to email, and online class discussion boards can be neglected by students and faculty alike. In this sense, the "process of dialogue" is actually limited by technology.