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  1. Yesterday
  2. Dr. Perrin mentioned that the Ambrose rubric was available to download. I do not see it.
  3. We are a 15-year old classical Christian school. I'm not sure that anyone has ever successfully conducted a Socratic discussion. Would anyone have a contact near Greenville, South Carolina that would allow a few of our teachers observe a Socratic discussion in action and have a "long-distance" mentorship program?
  4. Last week
  5. Earlier
  6. I would like to learn these chants and songs for my classes. How can I purchase the CD? - Jada Conrad
  7. Thank you. The more I learn by completing these Classical U courses, the better I understand the process of captivating and cultivating, by first modeling.
  8. Hello! I am on the look-out for a source that prints high-quality diplomas for private schools. I'm a little wary of just choosing a random company online. Do you know who prints your school's diplomas? Any suggestions? Thanks!
  9. I don't know how to cultivate affections in a systematic way, but much of it seems to come from exposure, experience, and imitation. Kids can't love what they don't know anything about, so if we want them to have affection for the cardinal virtues, or theological virtues, or the fruits of the spirit, or the beatitudes, or great literature, or mathematics, or whatever, then we have to expose our students to those things. Exposure isn't enough, however. It must be meaningful. It must be woven into an experience that either a) captivates, or b) cultivates, or both. Captivation seems to come from beholding beauty (which stirs adoration and admiration) or sublimity (which stirs humble fear and awe). Cultivation seems to come from consistently repeated habits. Captivation seems harder to manipulate, whereas habits can be trained through careful ordering of practices. For example, do I want my student to love good penmanship? Then I have to make him write and rewrite paying careful attention to the way I place the paper, the way I hold the pencil or pen, the way I make the strokes, etc. all the while praising the beautifully done aspects, cheerfully correcting the poorly done efforts, and faithfully rebuking the slothful efforts. The demeanor of the instruction just mentioned leads into imitation. Whoever is leading the students' cultivation must herself exhibit what she would have her students learn. I'll admit that this is where I have the most trouble with my own children, because of my selfish impatience for them to "get it right the first time." I don't know if these thoughts bear out the truth, or if I am missing something or am mistaken in some way. If only Socrates were here to test these thoughts, or I had some way to see how students who have been given these things have turned out, I could have more confidence in their success!
  10. I am slowly working my way through Steve Turley's course on The Abolition of Man. I just completed Lecture 3, "Men Without Chests." I would like to hear what other classical Christian schools are doing to cultivate students' affections. Although our school is 15 years old, I am sensing that we have missed this aspect of the classical model.
  11. How would you best define classical education? Education that cultivates a love of truth, goodness, and beauty by means of the liberal arts and great books, characterized by rigor, warmth, and delight, and involving vibrant interactions of teachers, students, parents, friends, and many others. How does the definition of curriculum as a course change your thinking about curriculum? The tools we use matter not so much as the goals. There are a variety of curricula (workbooks, guides, etc.) that we can utilize to teach the curricula (the liberal arts) to cultivate a love of truth, beauty, and goodness. Classical education can be defined as parts that come together as a whole. Of the curricular, pedagogical, psychological, communal, and linguistic definitions, with which definition are you most familiar and why? How do the other parts expand your view of the tradition of classical education? Having been a part of a "classical community" in the past, I am most familiar with the pedagogical and communal definitions, as those were the ones introduced and stressed as part of the group. The intellectual and psychological definitions give more of the "why" behind classical education, not just the "what". The curricular definition explains why the "what" isn't as important as the "why". It's been eye-opening to me to hear and see these various definitions and how they come together to form a complete whole. In the past I think I've tried to stare at one piece of the puzzle and make it into a whole picture, becoming frustrated with myself for not seeing it as everyone else seemed to. Now I understand that as I learn and grow I'm able to add a new piece, and be more gentle with myself as I tackle this puzzle, allowing myself to look at the big picture and back again at my new piece, figuring out where it goes.
  12. I watched the Morning Time lesson with Kathy Weitz today. She mentioned her children having map books, timelines and a sketchbook for Morning Time. I was wondering if she or someone else could explain more what the map book looked like and how you would use it. Were they maps she compiled of the places they were reading in history and lit? Are the children drawing maps? Would love to know more and how other people might use maps in Morning Time. Thanks!!
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  14. My wife and I would like to study the apostles lives, their effects on the early church and their deaths.  Could you point us to a good book on the subject?

  15. Is it possible to get a copy of the Latin Rocks CD Mrs. Moore mentions in Lesson 3 (or 2)? I'm sure our family would greatly enjoy it, as my kids all still sing the Song School Latin songs.
  16. Thank you for your help. You have given me food for thought with those questions..I'll have to think a bit deeper!
  17. I'm not sure what happened with the change of questions. I just checked the course and I see the second question, which you've asked about. As for answering the question, what possible presuppositions do you think progressive and conservative thought hold? The names themselves are suggestive of at least one or two. What makes a progressive seek to progress? A conservative, seek to conserve? The three differences discussed in the lecture are beyond my ability to help you with at the moment, as I've not gone through the course.
  18. Thank you. I was confused as I was preparing the question 'Describe essential qualities that a good teacher of Great Books must possess' but then the essay question changed to the above-mentioned..which I don't understand that well, so I guess examples of how to answer the question would be great!
  19. Are you asking for examples of how to answer the question in particular, or help interpreting the terms, or something else?
  20. I really enjoyed this course..so insightful for teaching literature! I'm a little confused about the end of course essay question ( identify a key presupposition that leads to the many differences between progressive and conservative thought...and describe three differences between progressive and conservative thought that were presented in this course). Any advice most welcome!
  21. Does anyone know where to get the entire presentation presented in Lesson 3 (the one for the powerpoint)?
  22. Mr. Perrin, there is no video associated with Lesson 6 of Principles of Classical Pedagogy. All I can see on the page is a list of resources, questions, recommended reading, etc.
  23. Using the method described will also avoid the isolating of geometry to its own little world, not explored until many years down the road.
  24. I haven't seen the video, so I'm jumping in a bit blindly. Your claim would only make the thesis irrelevant if the original point is to prove something other than the thesis that academic achievement is the goal of education. That claim is disputable, but it isn't irrelevant to one perspective about education. I think the example would have to be arguing that extra-curricular activities that show data supporting academic achievement are irrelevant precisely because they are extra-curricular. I do think that Russel's point is valid, if I understand him correctly. While you couldn't make the example a main point, or the thesis itself, it could serve as a supporting claim for a thesis or major claim that was more direct. A similar argument might go like this: studies show that humans who believe in the resurrection of Christ have more hope than those who deny the resurrection. This thesis is irrelevant to whether or not the resurrection is true as an historical event, but it does provide supporting evidence for the resurrection from grounds other than history. Another possibility that occurs to me in the original example is that the argument is a potential correlation/causation fallacy. The fact that data show a correlation between sports program participation and academic achievement does not imply that sports participation is the cause of academic achievement. It may just show that high academic achievers also enjoy athletic competition.
  25. Perhaps. In one of his presentations Dr. Perrin said that academic performance is a side benefit, or a secondary gain of classical education. You may be right: While a sports program may raise academic performance, that is secondary to the point of whether to have a sports program. So, someone proposes starting a football team. To support his proposal he presents his data about the correlation between sports participation and academic performance. It's effect on academic performance is irrelevant since academic performance is a secondary objective. Had he touted the idea that a sports program would somehow help develop Truth, Goodness or Beauty, would that have been relevant?
  26. Should the goal be to perform better academically? Christian classical schools often say their goal is to give students opportunities to grow in wisdom and virtue. Was God's goal for Christ as a youth to perform better academically? Scripture says he grew in wisdom and stature and in favor with God and with man. Perhaps the irrelevant thesis here is that academics is every school's goal - or ought to be.
  27. Discussion Questions 1. How would you best define classical education? Share and discuss your definition with others in a small group or on the forum. - A return to, and restoration of, the educational model and methods of teaching set in motion during the classical period of a lifelong learner equipping students with the tools to become lifelong learners themselves, modeling and instilling in them a love for God, truth, goodness, and beauty, upholding the authority of Scripture for wisdom and knowing and imitating God, and shepherding them as the beloved, redeemed, image-bearers of God in our world. - Additionally, the teacher must first set apart Christ as Lord in their heart, love God and love others, hold to the authority of Scripture, and be a lifelong learner in order that they might honestly, passionately, and joyfully transmit truth, knowledge, wisdom, virtue, and eloquence as they shepherd those entrusted to them. 2. How does the definition of curriculum as a course change your thinking about curriculum? - The definition of curriculum as a course makes me think of curriculum as a long-term, continuous, fluid action marked by specific studies, experiences, and teachers (parents, educators, pastors, mentors, etc.) throughout one’s education and life which develop the character of a person. 3. Classical education can be defined as parts that come together as a whole. Of the curricular, pedagogical, psychological, communal, and linguistic definitions, with which definition are you most familiar and why? How do the other parts expand your view of the tradition of classical education? - As I have been in Classical Education for three years, my view of the curricular definitions is intertwined. I see the value of looking at each one separately as well as how they are inseparable, like the Trinity as Dr. Perrin noted in the lecture. Similarly, in the day to day of teaching classically, we teach individual subjects in a way that is intertwined with the whole body of subjects. We need the psychological to know the student, the pedagogical for knowing how to teach the student, the linguistic for knowing the origins of what we are teaching, and the communal because we were created for life in community with God and one another and therefore all facets of life should include enjoying and glorifying God in community. The teacher is the curriculum.
  28. When does an Irrelevant Thesis change to a supporting point or secondary gain? In example 1 the speaker says they should have a football program because there is data that shows that students who participate in sports programs perform better academically. Let's take as a given that the data the speaker possesses is accurate. If the goal of the school is to have students do well academically and a sports program helps accomplish that, where is the fallacy? Perhaps in being to specific as to the sport?
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