Latest / Turley Talks / Ep. 3987 The SHOCKING Reality of Today’s Education System!

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Ep. 3987 The SHOCKING Reality of Today’s Education System! · Turley Talks

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  [SPEAKER_00]: The liberal globalist order is on its brink and awakening a new conservative age.
• 0:06
  [SPEAKER_00]: Dr. Steve Turley, join me every day as we discover answers to today's toughest challenges and explore the re-bondalization of conservative civilization.
• 0:18
  [SPEAKER_00]: This is Turley Talks.
• 0:21
  [SPEAKER_00]: Hey gang, it's me, Dr. Steve, you're a Patre professor.
• 0:24
  [SPEAKER_00]: Today I'm away from the studio.
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  [SPEAKER_00]: I'm actually in front of a room full of Patre.
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  [SPEAKER_00]: It's pouring into people who are ready to fight for faith, family, and freedom, and their own communities.
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  [SPEAKER_00]: It's one of my favorite things I love to do.
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  [SPEAKER_00]: But I cannot let the day go by without walking with you too.
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  [SPEAKER_00]: So ahead of time, I sat down and recorded this conversation just from moments like this.
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  [SPEAKER_00]: that you're doing to push back and build something beautiful right where you are.
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  [SPEAKER_00]: This is part of a movement and it needs your voice in it.
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  [SPEAKER_00]: So in our English, it's it's it's it's derived from this Latin term edgukare meaning to to lead out.
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  [SPEAKER_00]: So think of Duke right Duke for the name for example right Duke means leader.
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  [SPEAKER_00]: So to educate is to take the student by the hand and lead them somewhere.
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  [SPEAKER_00]: The ancient Greeks had a term for the teacher, which is pedagogos, which we derive the English word pedagogy or pedagog and it's a combination of pedia, which means child and agogos leader.
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  [SPEAKER_00]: Someone who literally leads a child.
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  [SPEAKER_00]: So the moment you hear that definition, the obvious follow-up question presents itself immediately.
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  [SPEAKER_00]: If education is all about leading children out, the obvious question then is, where are we leading them?
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  [SPEAKER_00]: They're being led to what?
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  [SPEAKER_00]: To where?
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  [SPEAKER_00]: What's the destination?
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  [SPEAKER_00]: Where are we taking them?
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  [SPEAKER_00]: And that's the question.
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  [SPEAKER_00]: That's the central question of education.
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  [SPEAKER_00]: Everything comes down to that question.
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  [SPEAKER_00]: Some believe we're leading them to be smart.
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  [SPEAKER_00]: We're filling them with intelligence.
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  [SPEAKER_00]: Others believe we're leading them to a good job to career prospects.
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  [SPEAKER_00]: Some want status.
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  [SPEAKER_00]: Education is a way where I show my neighbors I'm better than they are.
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  [SPEAKER_00]: And in the States, I don't know what you're having in Hungary, in the States, some teachers are really more political activists who are trying to lead our children into all kinds of strange things.
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  [SPEAKER_00]: But the classical tradition, the tradition of Jerusalem of Athens of Rome, they had a breathtaking answer to this question.
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  [SPEAKER_00]: In the classical sense, it's not primarily about the transfer of information.
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  [SPEAKER_00]: It's not fundamentally about acquiring skills or credentials or a profession.
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  [SPEAKER_00]: All of that was important for sure, but it was secondary.
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  [SPEAKER_00]: is ultimately about formation, not information, but formations about shaping the character, training the affections, and ordering the loves of a human being toward what is ultimately true, good and beautiful.
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• 3:52
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• 4:39
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• 4:53
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• 5:08
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• 5:11
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• 5:21
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• 5:22
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• 5:30
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  [SPEAKER_00]: So in this sense, an educated person was not simply an informed person.
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  [SPEAKER_00]: An educated person
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  [SPEAKER_00]: and in our own tradition in the States, it's so fascinating because everyone of our founding fathers in the 18th and early 19th century understood this, they were all classically educated.
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  [SPEAKER_00]: And they drew from that the notion that only a virtuous people can be a free people, because only a virtuous people's capable self-governance.
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  [SPEAKER_00]: So they liked to think of America as a republic of virtue,
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  [SPEAKER_00]: And they thought religion was the heart of that.
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  [SPEAKER_00]: We very much lost that.
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  [SPEAKER_00]: That's with this whole modernized secular mindset.
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  [SPEAKER_00]: But it's coming back.
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  [SPEAKER_00]: Now to understand why this is so, we have to go back to this ancient Greek conception of education as paedaya, or paedya.
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  [SPEAKER_00]: Right?
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  [SPEAKER_00]: We already saw that with that Greek term for teacher,
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  [SPEAKER_00]: So you might recognize part of that word.
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  [SPEAKER_00]: So in English, we had the word pediatrician, which is a child's doctor, it's same root word, paidair, pediathe, it simply means child.
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  [SPEAKER_00]: But in the ancient world, paidair a very profound significance to it.
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  [SPEAKER_00]: It became synonymous with the Latin word culture.
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  [SPEAKER_00]: From which we derive the word culture,
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  [SPEAKER_00]: And as such, Pidea referred to the totality of the values, customs, and beliefs that we passed down to our children.
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  [SPEAKER_00]: So for the ancient Greeks, education and culture were literally the same thing.
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  [SPEAKER_00]: Education was not just schooling.
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  [SPEAKER_00]: It was an inculturation, or in other, it's another conception of it's an initiation into a way of being human.
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  [SPEAKER_00]: It was about instilling the cultural and political norms of the city state, the polys.
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  [SPEAKER_00]: So here's why I need your help, Hungarians.
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  [SPEAKER_00]: Nevelish, did I get that right?
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  [SPEAKER_00]: Is that word nevelish?
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  [SPEAKER_00]: And that's different than octatash.
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  [SPEAKER_00]: So now you can trust my Greek, as I understand it, that's very nevely, which is very close to the idea of pideas.
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  [SPEAKER_00]: So we don't have a word like this in English.
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  [SPEAKER_00]: So we have to use descriptors like, you know, what you're trying to train or you're trying to form or shape.
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  [SPEAKER_00]: But if you have nevely, you're way ahead of us, that's wonderful, that's so good.
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  [SPEAKER_00]: What's so important under score here is that paedaya and polis were inextricably linked together.
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  [SPEAKER_00]: The paedaya was polis in microcosm.
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  [SPEAKER_00]: The purpose of paedaya was to form a particular kind of human person who would contribute to a flourishing
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  [SPEAKER_00]: The human soul is a microcosm of the city, and when the soul is harmoniously ordered, the city flourishes.
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  [SPEAKER_00]: When the soul is disordered, when our loves and desires are pointing in the wrong direction, the city falls into chaos.
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  [SPEAKER_00]: No, of course, Plato didn't have a Holy Spirit to shape the affection, so his experiment fell apart.
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  [SPEAKER_00]: But that's where a guston city of God comes in.
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  [SPEAKER_00]: And this Pidea Poly's interplay made its way explicitly into the early church.
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  [SPEAKER_00]: Many of you know, well, we have all our pastors here, the Greek word for church is Ecclesia.
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  [SPEAKER_00]: But you may not know that originally Ecclesia was not a religious term.
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  [SPEAKER_00]: He was a political term.
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  [SPEAKER_00]: Ecclesia designated the assembly of adult citizen males who had ultimate decision-making authority over the polys.
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  [SPEAKER_00]: For Paul, the church is the true police.
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  [SPEAKER_00]: The church is the true city.
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  [SPEAKER_00]: It is the New Jerusalem.
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  [SPEAKER_00]: It is the Republic that Plato always long for.
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  [SPEAKER_00]: And so it's not a surprise then that in Ephesians 64, Paul exhorts fathers to raise their children in the education of this new police, the Pidaeah to Kiryu.
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  [SPEAKER_00]: the pidea of the Lord.
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  [SPEAKER_00]: Not the pidea of Greek.
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  [SPEAKER_00]: It's a very interesting phrase.
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  [SPEAKER_00]: The pidea took you to you.
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  [SPEAKER_00]: It's not the pidea of the Greeks.
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  [SPEAKER_00]: It's not the pidea of the Romans, but the pidea of the Messiah, the pidea of Christ, who is the true Lord of the world.
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  [SPEAKER_00]: So from its very beginning in our Christian tradition, education was understood as forming children for citizenship.
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  [SPEAKER_00]: and citizenship ultimately in the eternal city of God.
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  [SPEAKER_00]: But what specifically does that formation look like?
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  [SPEAKER_00]: What are we actually cultivating in our students?
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  [SPEAKER_00]: And this is why I think we get to the heart of how education is the soul of societies.
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  [SPEAKER_00]: It's the soul of civilization.
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  [SPEAKER_00]: In the classical tradition, again, stretching back to Jerusalem, Athens, and Rome, they gave us a majestic answer from what we are trying to instill in students.
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  [SPEAKER_00]: In three words, Alithia, Agathos, and Coloss.
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  [SPEAKER_00]: Truth, goodness, and beauty.
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  [SPEAKER_00]: Three windows into the divine order of the universe as it were.
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  [SPEAKER_00]: They're not abstract philosophical concepts for Plato, for the entire classical and Christian tradition that followed him, truth goodness and beauty were cosmic values.
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  [SPEAKER_00]: They were literally built into the very structure of the universe.
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  [SPEAKER_00]: And because the human person is a microcosm of this macrocosm, or in biblical terms because we're the image of God, the human soul mirrors those three dimensions.
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  [SPEAKER_00]: Plato taught the soul had three faculties, so logos, the thymos and errors.
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  [SPEAKER_00]: Our rational, our intellectual capacity.
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  [SPEAKER_00]: The thymoses are emotional, ethical, and volitional capacity.
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  [SPEAKER_00]: And our errors, our desires, our loves, our aesthetic sensibilities, the longings of our heart.
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  [SPEAKER_00]: And each of these faculties corresponded to the cosmic values.
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  [SPEAKER_00]: So truth reveals divine meaning to our intellect, our logos, goodness reveals divine meaning to our will, to our females, and beauty reveals divine meaning to our desires, our arrows, so to wake in our loves and directs our deepest longing.
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  [SPEAKER_00]: This is where I think the Western tradition is particularly extraordinary.
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  [SPEAKER_00]: It's in this field of beauty.
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  [SPEAKER_00]: For Plato, he doesn't see beauty as simply something that's pleasant to look at.
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  [SPEAKER_00]: In the symposium, Plato describes beauty as a kind of physics.
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  [SPEAKER_00]: It's a law of attraction.
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  [SPEAKER_00]: It draws us so in English, if I find something beautiful, we say, I'm attracted to it.
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  [SPEAKER_00]: I'm drawn to it, it's like a gravitational pull.
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  [SPEAKER_00]: And where does it lead me?
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  [SPEAKER_00]: Edgukari, where does beauty lead me?
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  [SPEAKER_00]: Well, by definition, it has to lead me to the true and to the good.
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  [SPEAKER_00]: That's why, in order for something to be truly beautiful,
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  [SPEAKER_00]: It has to be true and good.
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  [SPEAKER_00]: True beauty awakens love, false beauty awakens lost.
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  [SPEAKER_00]: Beauty is the loveliness, the radiance, the delightfulness of the true and the good.
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  [SPEAKER_00]: That through the awakening of love, air or sor Agapi, it draws us to the true and the good.
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  [SPEAKER_00]: Beauty is motivational, it's the energy, it's the momentum, the arrows that propels us towards the divine.
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  [SPEAKER_00]: So in the classical tradition, beauty never reduces is never reduced to a matter of personal taste, like chocolate, I like chocolate ice cream.
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  [SPEAKER_00]: That's fine, you can like chocolate ice cream, it's got nothing to do with beauty, it's got nothing to do with this cosmic value.
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  [SPEAKER_00]: when you reduce beauty to preference or just personal taste, then you've knocked out the entire engine of the entire moral and intellectual life that forms a flourishing soul.
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  [SPEAKER_00]: I'll get into that.
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  [SPEAKER_00]: And a bit, CS Lewis gives a very interesting argument for that.
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  [SPEAKER_00]: Now what happens when truth, goodness and beauty are properly integrated in the soul?
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  [SPEAKER_00]: What does it look like when logistimals and arrows are all aligned with the divine order of the cosmos?
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  [SPEAKER_00]: And this is in the classical tradition.
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  [SPEAKER_00]: This is where virtue comes in.
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  [SPEAKER_00]: Virtue is not primarily about obeying rules.
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  [SPEAKER_00]: And I've been loving what I'm hearing from all of you.
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  [SPEAKER_00]: It's just so beautiful because you get it.
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  [SPEAKER_00]: So you understand, so well,
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  [SPEAKER_00]: It's what a Guston called Ordo Amores, the right ordering of our loves.
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  [SPEAKER_00]: Here's an example I used to give to my students.
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  [SPEAKER_00]: I would say, you know, it's good to love a baby, and it's good to love a ham sandwich.
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  [SPEAKER_00]: But if they're both falling off a ledge and I rush to save the ham sandwich, that's bad.
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  [SPEAKER_00]: Now, the girls in my class always understood that.
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  [SPEAKER_00]: I had to explain that to the boys.
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  [SPEAKER_00]: It does take a little time.
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  [SPEAKER_00]: They do ask questions like, well, what kind of ham sandwich was it?
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  [SPEAKER_00]: Ham on the bone, or was the baby crying annoying, or are they?
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  [SPEAKER_00]: But they eventually get it, too.
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  [SPEAKER_00]: And I keep asking him questions, why?
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  [SPEAKER_00]: Why is that bad?
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  [SPEAKER_00]: Because remember, there's no bad.
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  [SPEAKER_00]: It's all good, as it were, right?
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  [SPEAKER_00]: Think of the garden.
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  [SPEAKER_00]: It's all good.
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  [SPEAKER_00]: The baby's good, the ham sandwich is good, but then you did something that was bad, why?
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  [SPEAKER_00]: And eventually the kids get it.
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  [SPEAKER_00]: Eventually they're recognized, because the ham sandwich is good, but her baby is very, very, very good.
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  [SPEAKER_00]: So what I've done is I dislodged my loves from God's economy of goods, and that's where the badness comes in.
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  [SPEAKER_00]: And you could see it right away in the Bible.
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  [SPEAKER_00]: We learn in Genesis, that God creates a world that is good.
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  [SPEAKER_00]: Coloss, Coloss, Coloss, and the Great, told, told, told, and the Hebrew, right?
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  [SPEAKER_00]: Every time God creates something, He infuses it with goodness.
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  [SPEAKER_00]: But that goodness has an order to it.
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  [SPEAKER_00]: All things are good as God created them.
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  [SPEAKER_00]: He created, though, an economy of goods, an order of goodness.
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  [SPEAKER_00]: So when he creates humanity, it's the first time he doesn't say, and it was good, what does he say?
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  [SPEAKER_00]: And it was in the English as I would note.
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  [SPEAKER_00]: It was very good, right?
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  [SPEAKER_00]: Kalah Leon in the Septuagint.
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  [SPEAKER_00]: Tove tove in the Hebrew, a double tove, right?
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  [SPEAKER_00]: Tove tove, everything else is tove.
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  [SPEAKER_00]: Humanity is tove tove.
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  [SPEAKER_00]: So the superlative is essential there.
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  [SPEAKER_00]: Everything else is good, the sun, the moon, the stars, the seas, the plants, animals, all is good, but what he creates humanity.
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  [SPEAKER_00]: It's the first time God said, and it was very good.
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  [SPEAKER_00]: So that's what's known as that economy of goods, that orderly goodness in the world provides an objective model by which we're able to
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  [SPEAKER_00]: to order our factions.
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  [SPEAKER_00]: And when culture is at its best, it's going to reflect that economy of goods that kind of model.
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  [SPEAKER_00]: You're going to have really, really good, beautiful things.
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  [SPEAKER_00]: Don't stop now.
• 18:36
  [SPEAKER_00]: The lecture continues in part three, drop in tomorrow, June 5.
• 18:40
  [SPEAKER_00]: Make sure you're locked in.
• 18:42
  [SPEAKER_00]: Thanks so much for listening to this episode of the Turley Talks Podcast, don't forget to subscribe, leave us a five star review, and share this episode with your friends.
• 18:51
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• 18:59
  [SPEAKER_00]: Come back again tomorrow for another episode celebrating the rise of a new conservative age.