I want to make it clear before we begin that I think your purpose is to learn and mine is to help you to learn, or to make you learn, though I doubt either of you has to be made. I have very little interest in writing out progress reports on you, or sticking to form charts, or anything else that interferes with our basic purposes. If there is anything you want to learn and have the necessary background to handle, I'll be ready to help you whether or not it is something that formally falls among the things I'm supposed to teach you. If you don't have the background, I'll help you get it. In return, I want you to do something for me. It's been many years since I was last a tutor, so I expect you to point out to me when I fail to observe some ritual that Mr. Quince holds essential. Fair enough?

Teach me your way of looking at people:as you glanced at Peter after his denial,as you penetrated the heart of the rich young manand the hearts of your disciples.I would like to meet you as you really are,since your image changes those with whom you come into contact.Remember John the Baptist’s first meeting with you?And the centurion’s feeling of unworthiness?And the amazement of all those who saw miracles and other wonders?How you impressed your disciples,the rabble in the Garden of Olives,Pilate and his wifeand the centurion at the foot of the cross. . . .I would like to hear and be impressedby your manner of speaking,listening, for example, to your discourse in the synagogue in Capharnaumor the Sermon on the Mount where your audience felt you “taught as one who has authority.

I want to live until I learn everything -absolutely, then just die... Or; wait, no; I want to still live to teach it to other people""أنا عايز أعيش لحد ما أتعلم كل حاجة على الإطلاق، وبعد كدا أموت عادي ... أو أستنى، لأ، عايز أفضل عايش عشان أعلمها لناس تانية

When I took over as chair of the fashion program, I was horrified that only the faculty member was allowed to speak in a critique. I'm talking about perfectly nurturing teachers. But the rule was there would be no call of hands for students to contribute their feedback. It was embedded in the department's culture. That was alarming to me. When I was teaching, I was the least important person in the room as far as I was concerned--my students' points of view mattered most. I wanted to learn who they were and teach them to respect one another's perspectives.I would start off by saying something like, "I am having trouble understanding how this work solves the problem at hand. Here are some things about the work that I appreciate: X, Y, Z. But I see these virtues independent of the problem we're solving.

I want to live until I learn everything -absolutely everything- then just die... Or wait, no; I want to still live to teach it to other people""أنا عايز أعيش لحد ما أتعلم كل حاجة على الإطلاق، وبعد كدا أموت عادي ... أو أستنى، لأ، عايز أفضل عايش عشان أعلمها لناس تانية

I received comments on how extraordinary it was that I could keep up speaking for exactly 45 minutes. Indeed, in an age of soundbites lasting some seconds and of quick quotes in the news, all those minutes do seem like an eternity, easy to get lost in. Yet, wait a moment. Television is not the only place where speeches are given. Some hundred thousand teachers teach every day. They all speak 45 minutes, more times a day. They have been doing this for years. Every teacher knows exactly when the time will be over and that by then his speech will need to come to a natural end. It is this tension that determines the success of a lesson. It is a sign of the times that we forget these daily achievements in education. A million students daily attend several ‘live’ lectures and this in secondary education alone. These are high ratings!

The biggest challenge facing the great teachers and communicators of history is not to teach history itself, nor even the lessons of history, but why history matters. How to ignite the first spark of the will o'the wisp, the Jack o'lantern, the ignis fatuus [foolish fire] beloved of poets, which lights up one source of history and then another, zigzagging across the marsh, connecting and linking and writing bright words across the dark face of the present. There's no phrase I can come up that will encapsulate in a winning sound-bite why history matters. We know that history matters, we know that it is thrilling, absorbing, fascinating, delightful and infuriating, that it is life. Yet I can't help wondering if it's a bit like being a Wagnerite; you just have to get used to the fact that some people are never going to listen.

In brief, the teaching process, as commonly observed, has nothing to do with the investigation and establishment of facts, assuming that actual facts may ever be determined. Its sole purpose is to cram the pupils, as rapidly and as painlessly as possible, with the largest conceivable outfit of current axioms, in all departments of human thought—to make the pupil a good citizen, which is to say, a citizen differing as little as possible, in positive knowledge and habits of mind, from all other citizens. In other words, it is the mission of the pedagogue, not to make his pupils think, but to make them think right, and the more nearly his own mind pulsates with the great ebbs and flows of popular delusion and emotion, the more admirably he performs his function. He may be an ass, but this is surely no demerit in a man paid to make asses of his customers.

The main reason I became a teacher is that I like being the first one to introduce kids to words and music and people and numbers and concepts and idea that they have never heard about or thought about before. I like being the first one to tell them about Long John Silver and negative numbers and Beethoven and alliteration and "Oh, What a Beautiful Morning" and similes and right angles and Ebenezer Scrooge. . . Just think about what you know today. You read. You write. You work with numbers. You solve problems. We take all these things for granted. But of course you haven't always read. You haven't always known how to write. You weren't born knowing how to subtract 199 from 600. Someone showed you. There was a moment when you moved from not knowing to knowing, from not understanding to understanding. That's why I became a teacher.

I have hopein who I am becoming.I have belief in every scar and disgraceful wordI have ever spokenor been toldbecause it is still teaching meand I have hope in who I am becoming.They say it takes 756 days to run to someone you loveand they also say that the only romance worth fighting foris the one with yourselfand I know by nowthat they say a lot of things,people talking everywherewithout saying a word,but if it took me all those years to learn myselfor teach myselfhow to look into the mirrorwithout breaking itI know for a fact that it was a fight worth fighting.I stood up for my own head and so did my heartand we are coming to terms with ourselves.Shaking hands, saying ”let’s make this workfor we have places to goand people to seeand we will need each other”So I have hopein who I am becoming.It’s Julyand I have hope in who I am becoming.

And speaking of this wonderful machine:[840] I’m puzzled by the difference betweenTwo methods of composing: A, the kind Which goes on solely in the poet’s mind,A testing of performing words, while heIs soaping a third time one leg, and B,The other kind, much more decorous, whenHe’s in his study writing with a pen. In method B the hand supports the thought,The abstract battle is concretely fought.The pen stops in mid-air, then swoops to bar[850] A canceled sunset or restore a star,And thus it physically guides the phraseToward faint daylight through the inky maze.But method A is agony! The brainIs soon enclosed in a steel cap of pain.A muse in overalls directs the drill Which grinds and which no effort of the willCan interrupt, while the automatonIs taking off what he has just put on Or walking briskly to the corner store [860] To buy the paper he has read before.

It may take a decade or two before the extent of Shakespeare's collaboration passes from the graduate seminar to the undergraduate lecture, and finally to popular biography, by which time it will be one of those things about Shakespeare that we thought we knew all along. Right now, though, for those who teach the plays and write about his life, it hasn't been easy abandoning old habits of mind. I know that I am not alone in struggling to come to terms with how profoundly it alters one's sense of how Shakespeare wrote, especially toward the end of his career when he coauthored half of his last ten plays. For intermixed with five that he wrote alone, Antony and Cleopatra, Coriolanus, The Winter's Tale, Cymbeline, and The Tempest, are Timon of Athens (written with Thomas Middleton), Pericles (written with George Wilkins), and Henry the Eighth, the lost Cardenio, and The Two Noble Kinsmen (all written with John Fletcher).

you cannot be friends either with boy or man unless you give yourself away in the process, and Mr. Pembroke did not commend this. He, for “personal intercourse,” substituted the safer “personal influence,” and gave his junior hints on the setting of kindly traps, in which the boy does give himself away and reveals his shy delicate thoughts, while the master, intact, commends or corrects them.Originally Rickie had meant to help boys in the anxieties that they undergo when changing into men: at Cambridge he had numbered this among life’s duties. But here is a subject in which we mustinevitably speak as one human being to another, not as one who has authority or the shadow of authority, and for this reason the elder school-master could suggest nothing but a few formulae. Formulae, like kindly traps, were not in Rickie’s line, so he abandoned thesesubjects altogether and confined himself to working hard at what was easy.

The world is a very, very fine place. It wasn't a mess. It didn't need to be conquered and ruled by man. In other words, the world doesn't belong to man - but it does need man to belong to it. Some creature had to be the first to go through this...Some creature had to find the way, and if that happened, then...there was no limit to what could happen here. In other words, man does have a place in the world, but it's not his place to rule...Man's place is to be the first. Man's place is to be the first without being the last. Man's place is to figure out how it's possible to do that - and then to make room for all the rest who are capable of becoming what he's become. And maybe, when the time comes, it's man's place to be the teacher of all the rest who are capable of becoming what he's become. Not the only teacher, not the ultimate teacher. Maybe only the first teacher, the kindergarten teacher - but even that wouldn't be too shabby.

Consider now the primal scene of education in the modern elementary school. Let us assume that a teacher wishes to inform a class of some 20 pupils about the structure of atoms, and that she plans to base the day's instruction on an analogy with the solar system. She knows that the instruction will be effective only to the extent that all the students in the class already know about the solar system. A good teacher would probably try to find out. 'Now, class, how many of you know about the solar system?' Fifteen hands go up. Five stay down. What is a teacher to do in this typical circumstance in the contemporary American school?"If he or she pauses to explain the solar system, a class period is lost, and 15 of the 20 students are bored and deprived of knowledge for that day. If the teacher plunges ahead with atomic structure, the hapless five—they are most likely to be poor or minority students—are bored, humiliated and deprived, because they cannot comprehend the teacher's explanation.