In this guide, we will outline the general principles and contours of the Charlotte Mason Philosophy. You may be very familiar with Mason, or you may be a complete "newbee." Either way, we hope you will find much to inspire you, lots that resonates with you, and some things that challenge you, because the challenge is where the growth happens. This guide will acclimate you to our interpretations of Charlotte Mason for the modern context so that our choices and practices make sense to you. Take that time to read, to reflect, to talk with others, and to process. Just as we discourage children from "binging" their books, we also want to avoid teachers "binging" this series passively.

‍

How to Get the Most Out of This Guide

Share generously. Your stories and experiences may be exactly what another member needs to hear today to solve a problem or resolve a question. Don't be shy! Join the conversation in the Alveary Hive! We're all friends here.

‍

Be constructive. We’re here to push each other forward and lift each other up. Find ways to help each other think bigger, reframe challenges, and stay curious.

‍

Let’s get started.

Welcome to our guide on Charlotte Mason's philosophy! By starting with philosophy, you are showing that you know the ideas behind the methods are important. You're not just checking off boxes; you are trying to learn about and embrace a new identity as a Charlotte Mason educator. Go ahead and practice. Replace the phrase "I use Charlotte Mason" or "I use the Alveary" to:

"I am a Charlotte Mason educator."

Preliminary Inventory

Before we try to get into the right head-space for learning and implementing the Mason philosophy, think for a moment about these questions. You can comment answers here or reflect in a notebook:

‍

First thoughts: What do you think it means to be a Charlotte Mason educator?

‍

Do you have perfectionistic tendencies and/or an "All or nothing" mentality? How does this help you? How does it hold you back?

‍

Respond to the following statement: "The Charlotte Mason method of education is not about getting lessons done; it is a way of moving through life."

‍

Assess your habits. Sort them into two categories: Habits That Serve Me Well and Habits That Hold Me Back.

‍

Introduction to This Series (3 min.)

Dr. Jen Spencer and Dr. Shannon Whiteside introduce themselves and the ideas that will be discussed in this 11-part series. While the primary audience is Christian educators, this series promises to offer rich ideas and challenges to anyone who has or works with children. (Transcript below video)

Reflection

Respond to the following in the comments or in your journal:

‍

What do you hope to get from this course?

‍

On a scale of 1-5 with 5 being the highest, how would you rate your current understanding of Mason's philosophy?

‍

What are you wondering after watching the first video?

‍

Video Transcript:

JEN: Well, hello to you! And welcome to this video series on Charlotte Mason’s philosophy and methods! My name is Dr. Jen Spencer. To give a little background, I began my career as a public school teacher before moving to a private Christian school and eventually founding a Charlotte Mason school. In 2016, I began working for the Charlotte Mason Institute as the program director for the Charlotte Mason’s Alveary curriculum. I am also a visiting research fellow in Charlotte Mason studies at the University of Cumbria in Ambleside, originally Mason’s House of Education.

‍

SHANNON: And my name is Dr. Shannon Whiteside. I began my career in classical education before finding Mason’s compelling ideas and deciding to homeschool my three children using her methods. I currently serve as the assistant program director for Charlotte Mason’s Alveary. We are so happy you are joining us for this important discussion on Charlotte Mason and how education can lead to human flourishing. Whether you are hearing about Charlotte Mason for the first time or are a seasoned Mason educator, we think you will find fresh ideas and be nourished by this video series.

‍

JEN: You may be coming into this series as a perpetual curriculum-hopper, never quite certain whether or not the books and programs you are using are the best and always peeking over your friends’ shoulders to see if what they are using looks better.

‍

SHANNON: Or maybe you are teaching as you were taught--with heavy teacher direction and lots of workbooks, textbooks, and tests, but you are feeling like there must be something more life-giving out there. Maybe you even teach in a Mason school but are feeling like something is missing.

‍

JEN: Perhaps you have been implementing Mason’s philosophy for years and are looking for a fresh perspective and ways to incorporate current research. Or, maybe you are just learning about Mason and are feeling too constricted by the narrow interpretations you have encountered so far, or feeling inadequate because the “one right way” to implement Mason’s ideas does not seem to be working for your child.

‍

SHANNON: Whatever reasons brought you here, we are thankful to have you, and we invite you to consider these ideas with open minds and open hearts. They truly have the potential to revolutionize education.

‍

JEN: We strongly encourage you to go get a pen and a notebook before going any further. As you watch or listen, jot down any ideas that strike you and questions that come to mind. Share your thoughts with others who are viewing the series and listen as they share insights you may not have thought of.

‍

SHANNON: Do you have your pen and notebook ready? Great! Then let’s get started.

Why do we need to even talk about philosophy in the context of education? Because it's the foundation of everything we do! It's not enough to go through a list of "to-do's." Understanding the whys behind them is critical. Otherwise, you'll likely feel bothered by constant mental chatter. "Have I chosen the right approach?" "What curriculum is everyone else using?" "Is narration really necessary?" "Someone else is using another book. Should I switch?" "Copywork doesn't seem to have a purpose. Maybe I'll skip it." This chatter will absolutely steal your peace.

If you want to teach from rest: Know exactly why you are doing what you are doing, and Choose to rest in it.

‍

Why Do We Need an Educational Philosophy? (2 min.)

Why can't you just buy the books on the list and print out your lesson plans without having to think about philosophy? Because you will never get the results you want that way. First things first. (Transcript at end of section)

Video Transcript

SHANNON: When parents and teachers come to the Charlotte Mason method, the first things they usually want to know are which books to use and how to implement Mason’s techniques. But before we get into the nuts and bolts of the curriculum and methods, it is important to start with the philosophy.  You might think that philosophy is something only relevant in college classes, but the truth is that you are acting out of your philosophy every day. The things that you discuss with your children, the activities and relationships you prioritize, the items you have in your home, and what you do in your free time (if you are at all intentional about them) are outworkings of what you believe about the nature of things and about what’s important.  Philosophy aims to get at the fundamental truths about reality so that we can move through our lives with wisdom. If we want to educate our children with wisdom and intentionality, we must first understand such things as the nature of knowledge, the nature of the learner, and the ultimate purpose for education. Christian educators must also have some understanding of the nature of God, our relationship to Him, who we are as Image-Bearers, and our place in Creation.

‍

Philosophy is the foundation upon which everything else in our educational framework is built. Trying to reform our educational practices without taking a serious look at the foundation is like papering over the cracks in the plaster walls of an old house that are indicative of foundation issues--it might make things appear better for a time, but ultimately the entire structure is at risk of failure. But if we get the foundation right first, we can begin to build a strong structure upon it, using curricula and methods that are in perfect alignment.

‍

Reflection

Respond to the following in the comments or in your journal:

‍

1) Identify five things you feel are of utmost importance in life.

‍

2) Look around yourself for a moment. If the things in our environment, the activities we participate in, and the conversations we have reflect our life philosophy, what might a stranger spending a day observing in your home assume about what you think is important?

‍

3) Would that person's assessment be pretty correct, or would it be way off what you really think is important? In other words, is there a disconnect between what you really believe and what the stranger might think you believe, based on her observations?

‍

4) If there is a disconnect, try to identify what kinds of changes you might make so that your physical space, your activities, and your conversations are in alignment with your core beliefs.

‍

In Mason's Own Words

Read what Mason herself had to say about the need for a philosophy of education, and let's narrate together.

‍

Read ch.1 of A Philosophy of Education in its original text and/or in modern English.

‍

1) What ideas surprised you? Or, if you are not new to Mason's writings, what ideas had you maybe forgotten from these passages?

‍

2) Explain in your own words why we need a unified philosophy of education.

‍

3) What are you wondering?

‍

Further Reading

A Hidden Wholeness by Parker Palmer

To Know as We Are Known by Parker Palmer

In Mason's model, we do not start by identifying desired outcomes. Instead, we begin with the person.

‍

The Centrality of the Person (5 min.)

Beginning with the idea that the child is born a person should lead us to a radical rethinking of how education should be structured.

Video Transcript

In James Clear’s book, Atomic Habits, he explains that when we approach something we want to change, we tend to focus first on the outcomes, and then we try to create a system that we think will help us reach those outcomes. Let’s use losing weight as an example. Most people start by setting a goal weight and then creating a diet and exercise plan to get them there. Some people actually achieve their goals, but statistics show that most do not. Either they give up after a while, or they reach their goal in the short term, but soon they return to their old habits and the weight comes right back on. The problem, according to the author, is having the wrong starting point.  If we want results that last, the right place to begin is with identity rather than outcomes. We must decide what kind of person we want to be, and then make sure our day-to-day actions align with that identity. Would a thin and healthy person choose an apple or a doughnut? Would he skip the gym or consistently show up for himself in that way? Once we know what kind of identity we want, we can start to be intentional about behaving in ways that align with that identity, and the outcomes will naturally take care of themselves.

‍

Now think about how the education of children is most often approached. The focus is usually on results--the outcomes. Whether we’re talking about state standards, national standards, wisdom and virtue, or a body of core knowledge designed to initiate new generations of young people into traditional Western thought, we tend to be very outcomes-focused. When we begin by focusing on outcomes, our objective becomes to create the system that we think will get students and teachers to achieve those outcomes most efficiently. Some of the elements of these systems that are frequently seen today are classrooms and co-ops that are heavily teacher-led, textbooks that skim information, an emphasis on memorization, and tests that assess the shallowest learning. This happens even though teachers and principals know it does not align with how children learn. Worse, the person (whether we’re talking about the student or the teacher) is practically an afterthought.

‍

Mason flipped that model around. She believed that the right place to begin was not with the outcomes, but with the person. If she could discern a robust and cohesive vision of the person’s traits, needs, and intellectual and moral potentials, then she could structure her teaching methods and curriculum to be in alignment with that, and the outcomes would take care of themselves. But here’s the rub: since persons vary, the outcomes would be anything but standard. The inability to measure, quantify, and compare learning makes many educators very uncomfortable. But for Mason, it was a non-issue. Persons who are allowed to develop fully according to their gifting and interests, while also growing in character and wisdom and cultivating an appreciation for those things that lie outside their gifting, would be equipped to contribute uniquely to the world in ways large and small. This was a radical idea then, and it remains radical today. But the natural outcome of this approach is flourishing.  Not only is this a much higher purpose than achievement, but when a society is full of people who are flourishing, it becomes better for everyone.

‍

In the next few videos, we will break Mason’s philosophy down to the foundation. We will explain what we believe were her theological underpinnings; her anthropology, or view of the person; her ontology, or what she believed education was for; her teleology, or what she believed to be the nature of knowledge and learning; and her epistemology, or how she knew when her students had learned something well.

Reflection

Respond to the following in the comments or in your journal:

‍

1) How could thinking about outcomes first instead of identity potentially undermine you in your education efforts?

‍

2) How comfortable do you feel with the idea of non-standardized results?

‍

3) What are your ultimate goals for your students' education? Try framing them as a list of things you want them to be instead of things you want them to accomplish.

‍

Further Reading

Atomic Habits by James Clear

This book will help you in several ways. First, it explains really well why it is so important to start with identity--by deciding what kind of person you want to be. In your case, you want to be an excellent Mason educator. As you read, think about it through the lens of trying to put systems in place that will take a lot of the mental load off of you--to automate as much as possible so that your mental resources are reserved for things that really require it. Second, the book will help you let go of your perfectionistic, all-or-nothing thinking so that you free yourself up to grow by small amounts every day. Finally, it will help you think through how to tackle habits with your older children. When they are little, it is easy enough to teach good habits and simply expect consistency. But after about age 9, developing new habits or breaking old ones becomes harder. Just like with adults, beginning a new behavior begins with an act of will. Your students will need to start thinking about what kind of people they want to be and putting logical systems in place that will help them get there.

‍

Alternative: Watch this video of James Clear going through the main ideas in the book (53 min.)

‍

Write your reflections in the comments or in your journal.

Mason's Theology: The Sacred & the Secular (4 min.)

Our culture tends to view the sacred and the secular as completely separate. But if we believe that the earth is the Lord's, and everything in it, such dualistic thinking is challenged.

Transcript

Because Mason was a devoted Christian, her philosophy of education is rooted in the eternal questions, “Who is God?” and “Who are we in relationship to Him?”  First, God is the Creator of all things. Second, man was created to live in relationship with Him and was charged with tending the Garden. Psalm 24 says, “The Earth is the Lord’s and everything in it.” While scripture is God’s special revelation to us, His creation also reveals Him to us. Therefore, time in nature can deepen our relationship with God. So can studying mathematics and science, which point us toward His universal truths. When we see the beauty of the seasons, the intricacies of flowers or the majesty of mountain ranges, we see the handiwork of our Creator. When we learn about His world through observation, through books, through spending time in nature, we are valuing what God values and giving Him glory. There is no separation between the sacred and the secular.

‍

The unity of the sacred and secular was a big hurdle for me as a young person and, later, as a classroom teacher. Even in church, I received mixed messages.  On Sunday we would sing the classic hymn,

This is my Father's world,
And to my listening ears
All nature sings, and round me rings
The music of the spheres.

This hymn gave me a sense of the sovereignty of God over this world as the creator and sustainer. All of creation points to our wonderful God. But as I pondered those thoughts, I also had to reconcile words from a different hymn that seemed to contradict the previous one.

This world is not my home, I’m just a-passing through
My treasures are laid up somewhere beyond the blue;
The angels beckon me from heaven’s open door
And I can’t feel at home in this world anymore.

This hymn gave me the sense that I was a sojourner on earth and that this life didn’t matter much in the scheme of it all. It was really heaven–my eternal home–that mattered .

‍

As a teenager, I began to wrestle with different perspectives on the Christian life that were represented in these hymns and other Christian teachings. In my mind, I couldn’t understand how the stuff of life–the mundane and material things–related to the spiritual--the important--aspects of our lives. I felt like I lived two separate lives: one where I would learn about the things of this world at school–like science, art, literature, math, history–and one where, on Sundays, I would listen to preaching and focus on eternal concerns. I came to wonder why I should even waste my time on school subjects or cultivating an appreciation for art and culture, when they didn’t seem to have much to do with God or eternal matters. I now know this mentality by its name--dualism. It is the idea that the material and the spiritual are separate.

‍

When I discovered Mason, I was both challenged and relieved to read that we should allow no such separation between the intellectual and 'spiritual' life of children--that the Holy Spirit is our continual Helper in all the interests, duties and joys of life. Whether we are attending a Bible study, reading a literature book, walking in nature, doing embroidery, or working in the garden, God is there to instruct us. Mason’s vision provided a path from discord to peace. Through her I realized that all learning can be Godward movement.

Reflection

Respond to the following in the comments or in your journal:

‍

1) Explain how the sacred and the secular have generally been organized in your own mind. Did you feel challenged as you watched the video?

‍

2) What implications does this idea have on educating your students?

‍

3) What are you wondering?

‍

In Mason's Own Words

Read what Mason said about the division of the sacred from the secular, and let's narrate together.

‍

Read Parents and Children ch.25 in its original text and/or in modern English.

‍

Here is a picture of the fresco so you can reference it as you read:

‍

‍

1) Write Mason's "Great Recognition" in your own words.

‍

2) What thoughts resonated with you? Surprised you? Challenged you?

Now that we have thought about the nature of God and our relationship to Him, let's think about who we are as human beings.

‍

Mason's Anthropology: The Child As a Person (3 min.)

Taking Mason's principle that the child is born a person seriously means radically rethinking the structure of education.

Video Transcript

Mason begins each of her volumes with a set of principles, the very first one of which reads, “The child is born a person.” This statement can seem trite when first heard, but it is profound. Fully grasping this truth means accepting that adults and children are on equal footing in many ways. Both were created in God’s image, with common needs and desires, such as love, acceptance, and dominion. Both are under the same sovereign authority, with any authority an adult has over a child being deputed, limited, and temporary. Both have the potential for good and evil in thought and deed. They are fellow pilgrims on the same journey.

‍

Out of this viewpoint come several important implications. The first is that while children need for us to set boundaries, we adults are not allowed to be arbitrary, self-serving, or manipulative in our authority. All of our directives should be aimed at helping the child develop character that will serve him throughout his life. Secondly, we are limited in how we accomplish this. It has been proven time and again in research that rewards and punishments do not succeed in building character. In fact, they often breed resentment and a tendency toward deception. We want to give children the tools they need in order to be able to take themselves in hand--to teach them self-discipline. We do this through the three educational tools that Mason says are available to us: creating an atmosphere of openness, broad-mindedness, curiosity, and wonder, cultivating the discipline of habits of thought and behavior that will take much of the effort out of self-regulation, and showing them how to live with intention so that each action they take brings them closer to God and closer to the person they were created to be.  When we do these things, education becomes about supporting the child in the development of deep, meaningful relationships with God, people, places, ideas, and things--about acquainting him with the things that were here before him and that will, with good stewardship, be here after him.

‍

Reflection

Respond to the following in the comments or in your journal:

‍

1) How has your understanding of the nature of children changed since encountering Mason's idea of children as persons?

‍

2) What implications does this idea have on educating your students?

‍

3) What are you wondering?

‍

In Mason's Own Words

Let's look at what Mason said about the child's personhood and then narrate together.

‍

Read Philosophy of Education ch.2 in its original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

1) Tell what you are thinking about after reading.

‍

2) What implications does the nature of the child as a person have on our curriculum choices?

‍

In Mason's Own Words

In this module, we we wrestle with the ideas of good and evil in our children.

‍

Read Philosophy of Education ch.3 in its original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

1) Explain Mason's idea of good and evil in children in your own words.

‍

2) What are the implications for the idea that we are not free to think as we like?

‍

3) What are you wondering?

In Mason's Own Words

In shifting to the Mason paradigm, parents, teachers, and school leaders must rethink the idea of authority.

‍

Read Philosophy of Education ch.4 in its original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

1) What disciplinary practices are you thinking about after reading? Which ones are supported by the reading? Which ones are not?

‍

2) How do you feel about this shift in the idea of authority?

‍

3) What are you wondering?

In Mason's Own Words

Now we will look at some ways that adults manipulate children's behavior so that we can be sure to avoid doing so.

Read Philosophy of Education ch.5 in its original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

1) What surprised or challenged you in this chapter?

‍

2) List some of the ways Mason says adults overstep with children.

‍

3) What are you wondering?

‍

In Mason's Own Words

Read what Mason says about discipline.

‍Read Parents and Children ch.16 in its original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

1) What are you thinking about after reading this chapter?

‍

2) How might you better align your discipline practices with Mason's philosophy?

‍

Further Reading

Much research has been done that supports Mason's ideas about authority and discipline. Here are a few voices that are echoing her today:

Unconditional Parenting by Alfie Kohn

Punished By Rewards by Alfie Kohn

Beyond Discipline by Alfie Kohn

Teasing, Tattling, Defiance, and More by Margaret Berry Wilson

Once we understand who God is and who we are, we ned to think through why education is even important. What are our end goals, anyway?

‍

The Purpose of Education (3 min.)

Why do we spend so many years educating people? What is the ultimate purpose of our efforts? This video explores education as a way of living, as opposed to preparation for life.

Video Transcript

In discussions about education, what words or phrases do you usually hear? Do you hear words like grades, objectives, standards, or outcomes?  Or do you hear words such as character, growth, and connections? In his book The Best Schools, Thomas Armstrong differentiates between these two visions of education and labels them “academic achievement discourse” and “human development discourse”. An educational system that is centered around academic achievement discourse is focused on standardized curriculum and observable, measurable outcomes. In this atmosphere, students are compared according to their grades and test scores. The end goal is for a student to get the best numbers so that he can get into the best college and, eventually, get a top-paying job. In addition, the number of areas that are valued are severely limited. Children who excel in English, math, and sometimes science are revered, while those whose gifting lies elsewhere--say, in the the arts or in mechanics-- are left feeling that their gifts are unimportant, or as Sir Ken Robinson points out, never even finding out what their gifts are.

‍

The opposite of “academic achievement discourse” is “human development discourse”. This model views the purpose of education primarily in terms of supporting every student’s growth as a whole human being. The person, rather than academic competition, is at the center. Education is viewed through the lens of human flourishing. Students are exposed to a wide spectrum of content, and no subject is valued over the others. A child’s interest in art or in small engine mechanics is supported just as much as her interest in literature or math. In this model, which parallels Mason’s beautifully, the purpose of education is not preparation for college or a job, but helping each student become more of a person--something that defies quantification. Again, this is a radical idea, but as Mason said, “The more of a person we succeed in making a child, the better will he both fulfill his own life and serve society.” Education is not preparation for life; education is a life.

Reflection

Respond to the following in the comments or in your journal:

‍

1) When you were a student, what did you think the purpose of education was? How did that affect your school experience?

‍

2) How can you help support your student's growth as a whole human being—intellectually, spiritually, physically, emotionally?

‍

3) What are you wondering?

‍

In Mason's Own Words

Read Mason's observations on some common thoughts on what the purpose of education is.

Read A Philosophy of Education Book I Introduction (p.1-23) in its original text and/or in modern English.

‍

Respond to the following in the comments below or in your journal:

1) What is our ultimate purpose of education?

‍

2) What are some other aims towards which educators frequently work? Why is each inadequate?

‍

In Mason's Own Words

Find out what Mason says about the purpose of education.

Read A Philosophy of Education ch.10 (p.154-158) in its original text or in modern English.

‍

Respond to the following in the comments or in your journal:

1) Explain what Mason meant by the "science of relations."

‍

2) What kinds of objectives have the potential to hijack our purpose?

‍

Further Reading

What Does It Mean to Be Well-Educated? by Alfie Kohn

Flourishing Together by Lynn Swaner & Andy Wolfe

What, exactly is "knowledge?"

‍

The Nature of Knowledge (3 min.)

What is knowledge, anyway? And how do we help children cultivate it?

Video Transcript

Charlotte Mason answers the question, “What is knowledge?” by first stating what it is not.  It is not instruction. It is not information. It is not scholarship. It is not a well-stored memory. If knowledge is not instruction, then it cannot be something that a teacher imparts to a student. We have all been in classes in which the teacher did an awful lot of talking, but the students did not do an equal amount of learning. So the strongly teacher-led model does not produce knowledge. If knowledge is not information, then it is not a set of data points to fill a child’s mental bucket. So a set of standards or things that “every third-grader needs to know” does not answer. If knowledge is not scholarship, then it is not academic achievement. All of the hoops that students jump through to get good grades and score well on tests does not necessarily result in knowledge. As John Ruskin put it, “They cram to pass and not to know; they do pass and they don’t know.” Lastly, if knowledge is not a well-stored memory, then simply being able to remember facts, though it may help you win at Trivial Pursuit, will not result in true knowledge.

‍

When knowledge is viewed as instruction, information, scholarship, or a well-stored memory, the implicit message to students is that it is something to possess, and when they possess more than others it gives them an edge--a type of power--over others. But true knowledge cannot be possessed, and this kind of power is an unworthy and unnecessary end. It assumes an economy of scarcity--one in which the more you have, the less there is that I can have. But Mason works from an economy of abundance--one in which there is plenty of space for us all to enter into as many rooms of knowledge as we like and stay there as long as we like. What is even better is that in these rooms, we are free to commune with others in shared experience, thus deepening our relationship with both the content and other people. Everyone is enriched.

‍

Mason herself had a difficult time defining what knowledge is. In her sixth volume, she wrote that it is “undefined and probably undefinable; that it is a state out of which persons may pass and into which they may return, but never a store upon which they may draw.” She goes on to say that it “is passed like the light of the torch, from mind to mind.” When we come into contact with living thought, a new part of ourselves is awakened, and as a result, we become more of a person.

Reflection

Respond to the following in the comments or in your journal:

‍

1) Why can't a teacher just impart knowledge to a student?

‍

2) What do you think Charlotte Mason meant when she said, "Knowledge is a state out of which persons may pass and into which they may return, but never a store upon which they may draw"?

‍

3) How has your conception of knowledge been challenged since encountering Mason's ideas? How has that changed your view of education?

‍

In Mason's Own Words

Learn the avenues for knowledge-building that are open to us.

Read A Philosophy of Education ch.6 in its original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

1) Explain education as an "atmosphere," "discipline," and "life" in your own words.

‍

2) Describe any ways in which you felt challenged by this chapter.

‍

3) What are you wondering?

‍

Further Reading

Sesame and Lilies by John Ruskin

Personal Knowledge by Michael Polanyi

Longing to Know by Esther Meek

Knowing what kinds of knowledge children need is the first step towards curriculum development.

The Three Types of Knowledge (5 min.)

Learn about how all there is to know can be put into three basic categories.

Video Transcript

Charlotte Mason identified three areas of knowledge: knowledge of God, knowledge of man, and knowledge of the universe. She listed the knowledge of God as first in importance, saying that it is “the most sublime of human relationships.” As persons, children are created to be in relationship with God. This relationship can be cultivated by reading Scripture and stories from church history, through spiritual disciplines and practices from a child’s faith tradition, and through spending time studying His handiwork out in Creation.

‍

Second is the knowledge of man. Mason wanted children to develop appreciation for all the ways in which man expresses ideas: art, music, dance, languages, and literature, to name a few. She was not interested in shallow surveys of history full of dates and names; rather, she wanted children to “linger pleasantly over the history of a single man, a short period, until he thinks the thoughts of that man, is at home in the ways of that period.” She wrote in her first volume that, although “he is reading and thinking of the lifetime of a single man, he is really getting intimately acquainted with the history of a whole nation for a whole age.” This feat was accomplished by reading engaging, narrative history texts, as well as biographies, primary source documents, and historical fiction. Mason understood that the ideas of yesterday have led us directly to the ideas of today, and that our thoughts today will shape tomorrow. Therefore, great care must be taken to make sure that the ideas we accept are worthy ones. To support students in discerning the worthiness of ideas, Mason provided studies in citizenship, during which students learned about the actions and consequences of past leaders. She also taught them self-knowledge and self-direction through her fourth volume, Ourselves, which describes human nature and the common pitfalls of thought and deed that we are all capable of falling into if we do not take care to instruct our consciences well.

‍

The third area of knowledge deals with the universe, which includes natural history, the sciences, geography, and mathematics. These subjects point to truth as it is revealed to man by God and as we are capable of understanding it. They cultivate awe, wonder, and an appreciation of mystery as we grapple with the vastness, the intricacies, and the interdependencies that exist in Creation. Far from viewing scientific discoveries as being antagonistic to God, Mason viewed them as a specific kind of ongoing revelation, and she did not shy away from even the most controversial scientific ideas of her day. She grounded children in both scripture and current scientific thought, and she taught them that science is constantly progressing. Therefore, what we think we know today may be disproved tomorrow. It is best to know the current thought and to learn to hold it with an open hand.

‍

This approach is radically different from any other model because it is primarily about personal relationship. In fact, Mason called education “the science of relations.” This means that our job is to put a child in direct contact with as many people, places, things, and ideas as we can, so that she might form her own relationship with them, and to remember that her relationship may look quite different from our own. In the end, the information stored in a child’s memory matters less than how many things she cares about and the degree to which she cares. Knowledge is not cold, impersonal, and rational; it is warm and personal, and it results in love.

‍

Some current authors are echoing Mason’s thoughts on knowledge. For example, Esther Meeks, in her book A Little Manual for Knowing, suggests that viewing reality as a gift from God causes us to see all subjects as “multi-faceted, deeply dynamic, ever new and surprising, never to be sapped of mystery.” Knowledge is not simply mastering a topic and moving on, but opening yourself up to new ideas and thoughts that can continue to feed your curiosity and inform your opinions and actions for a lifetime. As Mason stated in her third volume, “Not what we have learned, but what we are waiting to know is the delectable part of knowledge.”

Reflection

Respond to the following in the comments or in your journal:

1) How does Mason's understanding of history differ from the way you were taught history?  What difference does that make for a student learning history?

‍

2) Why is it important to let our students form their own opinions and not just give them ready-made opinions? How do we do that as teachers and parents?

‍

3) What are you wondering?

‍

In Mason's Own Words

Learn what Mason said about the types of knowledge all children should have.

Finish A Philosophy of Education ch. 10 in the original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

1) What was new for you (or what things did you notice for the first time) in this chapter?

‍

2) What implications do these ideas have for your teaching practice?

‍

3) What are you wondering?

‍

Further Reading

Loving to Know by Esther Meek

"Epistemology" is the branch of philosophy that studies how we know when knowers know and how we know they know it. Fun, right? But seriously, if our concept of knowledge is different from other educational models, that has serious implications for assessment!

‍

Mason's Epistemology: Knowing What Students Know (5 min.)

With this new view of what true knowledge is, how do we know when students have attained it?

Video Transcript

“Will this be on the test?” That is one of the most common questions that students ask their teachers. They think that if they can get an A on a test, it is a sign that they have gained knowledge, and both the student and the teacher can be satisfied. But have the students really gained knowledge in the way that Charlotte Mason conceptualizes knowledge? Remember that knowledge is not something we can possess. It is an ongoing process of building deeper and deeper relationships with everything in Creation. But how can we know that those relationships are developing? It is something that defies measurement in the traditional ways in which we tend to think of assessment. Is it even important to try to measure and quantify learning in this model, if comparing and sorting students is not our end goal? Mason did not believe so. All those quizzes, comprehension questions, tests, and grades actually undermine true knowledge by coming between the students and the ideas with which we want them to form deep, personal relationships. In fact, G.F. Husband, in writing for Mason’s monthly magazine, The Parents’ Review, wrote that, in using comprehension questions, all of the thinking has already been done by the person asking the question.

‍

The primary tool that Mason used to gain insight into how relationships were coming along was narration, usually the telling back of what the child had read or observed. Narration can be viewed as an informal kind of assessment, but, more importantly, it is a tool to help children process their learning, organize their thoughts, and articulate the connections they are making. In fact, Mason called narration “the act of knowing.” Students narrate their lesson twice: once right after their reading, and again at the end of the term on their examinations.

‍

The simplicity and efficiency of narration can deceive us into thinking that it is not doing much, so teachers who are running short on time may be tempted to skip this part of the lesson. However, much research was done in the 1980s that showed narration, or retelling, as one of the most powerful tools at our disposal for improving reading comprehension. In fact, Vygotsky said that it is one of the primary ways in which humans process information. Therefore, every child needs to narrate every lesson in some way. Narration can be as simple as talking or writing about what has been read or observed by the child. But narration need not be limited to oral or written retelling. Some lessons are best processed by drawing diagrams that show relationships among concepts. Other times, students may draw what they remember about a painting or what they observe in nature or make a model of a geography concept. Relationship grows through the ongoing and direct interaction between author and reader, between artist and viewer, and between nature and observer.

‍

When students have to do the work themselves to make meaning, the knowledge they uncover becomes more meaningful to them. This is why Mason said that the only true education is self-education. This, too, is echoed by today’s thinkers. In her book Talking Voices, Deborah Tannen explains that, much as one cares for a person, animal, or object that one has had the responsibility of taking care of, so students not only understand information better, but care more about it if they have done their own work to make its meaning.

‍

The fruit of what Michael Polanyi calls “personal knowledge” defies traditional methods of quantification. Since each individual comes to us with a unique set of personality traits, preferences, gifting, and experiences, the knowledge that they build is stamped with their personhood. There is no answer key for this kind of learning. Teachers are limited to watching for processing, relationships, caring, small transformations, and the development of informed opinions when they attempt to assess how a student is progressing. It looks slightly different in every student, and that is ok. In fact, it is better than ok, because discussion among students, in which they share their diverse thoughts on an idea, deepens their knowledge even more.

Reflection

Respond to the following in the comments or in your journal:

1) How can quizzes, grades and assessments get in the way of students building relationships with knowledge?

‍

2) Take a moment and think about how your students have progressed this past school year. Can you see signs of processing new ideas, relationships, caring, small transformations, and the development of informed opinions?

‍

3) How would you respond to someone who says that narration is too simplistic of a tool for learning?

‍

4) What are you wondering?

Further Reading

A Little Manual for Knowing by Esther Meek

‍

In Mason's Own Words

Read why narration is a valuable tool for learning that engages the whole child.

Read this section titled "The Art of Narration" in Home Education (Sec. IV, p. 231-234) in its original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

‍

1) What are the steps that should be part of every lesson?

‍

2) Why is narration more respectful of the learner than other methods such as oral teaching, worksheets, questions?

‍

3) How has narration been beneficial for your student? How has it been challenging?

‍

4) How would you answer someone who said, "Narration is simply parroting back what you just read?"

OK, we've taken several weeks to dig into Charlotte Mason's philosophy. Now what?

Philosophy Applied (5 min.)

Learn the practical implications that emerge from Mason's philosophical foundation.

Video Transcript

In his book Desiring the Kingdom, James K. A. Smith asks, “What if education was primarily concerned with shaping our hopes and passions–our vision of the ‘good life’–and not merely about the dissemination of data and information as inputs to our thinking? What if the primary work of education was the transforming of our imagination rather than the saturation of our intellect? And what if this had as much to do with our bodies as with our minds?” Charlotte Mason had just such a vision. Earlier in this series, we talked about the desire parents and teachers have to just find out which books to use and how to implement Mason’s techniques. Hopefully, by now you understand that this is just the capstone on a much larger structure. Simply using a particular set of books will not result in achieving the true aims of a Mason education. This model is so much more than a specific curriculum or set of methods; it is a way of viewing children, knowledge, and the highest purpose of education--of moving through the world in a way that allows both students and teachers to flourish as human beings. By focusing first on philosophy, Charlotte Mason keeps pedagogy in its proper place and makes sure that every subject, book, and practice supports that philosophy.

‍

So, what do we actually do? Well, first, we create an atmosphere in which curiosity, exploration, reading, thinking, conversation, beauty, imagination, nature, and ideas are valued. This atmosphere does influence the physical space, but it is more a state of mind to be cultivated in both the teacher and the student. Second, we create habits that allow things like morning routines, organization of supplies, transitions between lessons, etc., to become automated, so that we don’t lose time and our mental energy can remain focused on the important things. Third, we provide a rich and varied curriculum using the best books we can find on a wide variety of subjects. Fourth, we keep our lessons short enough so that attention does not have time to lag, and we alternate those lessons so that children do not have to sit too long or tax one part of the brain too much. A period of reading might be followed by a few minutes of singing, dancing, or handicrafts, for example. This means we must be mindful of our scheduling and watchful for the first signs of fatigue. And finally, we put children in direct contact with ideas and things, and we support them in deeply processing what they read and observe through narration, the keeping of notebooks, discussion, and–very occasionally–direct instruction. Much of the rest is simply getting out of their way and allowing them to come into their own personal knowledge. Mason called this last thing “masterly inactivity” on the part of the teacher, who is always available to give support when needed, but who also knows how to let children alone to do their own learning.

‍

This approach will not result in standardized outcomes that are observable and measurable, but it will result in students who think and care deeply about a wide range of things. Learning will also not necessarily happen on the timeline we have in mind. But you will be astounded that even years after reading a book, children will continue to think about the ideas and make new and deeper connections. As they grow in knowledge, they will also grow in the kind of wisdom that will allow them to listen with open hearts and minds to all kinds of ideas and then discern for themselves which ones they will accept and which ones they will reject. They will have compassion and empathy. And they will have developed the kind of character that leads them to try their best to always do the next right thing. If there is any greater vision for education, I have not encountered it.

Reflection

Respond to the following in the comments or in your journal:

1) How would you describe the atmosphere of your home? Is it conducive to curiosity, exploration, reading, thinking, conversation, beauty, imagination, nature, and ideas?

‍

2) What are some habits you want to work on with your children or students so you can have a smoother school day?

‍

3) How are you practicing masterly inactivity?

‍

4) What new ideas have you been inspired to implement in your classroom after reflecting on Mason's principles through this course?

‍

Further Reading

Desiring the Kingdom by James K. A. Smith

Imagining the Kingdom by James K. A. Smith

Awaiting the King by James K. A. Smith

‍

In Mason's Own Words

Read about the important concept "masterly inactivity" and how that applies to our students' education.

Read this section titled "Masterly Inactivity" (p. 14-22) from Parents and Children in its original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

‍

1) Would you describe your demeanor with your children and students as anxious, worried and restless? Why is this not the right the attitude to have toward our students education even though our intentions may be commendable?

‍

2) How would you describe the idea of masterly inactivity?

‍

3) How can you incorporate masterly inactivity into your home and school life?

‍

4) Do you agree with Mason's statement that "wise and purposeful letting alone is the best part of education"?

The temptation is strong for educators who embrace Mason's philosophy to look backwards, and that is important. We have to know what she did, right? But we cannot stop there, because we do not live in the Victorian English countryside. We have a different history, a different culture, different geography, different social dynamics, and we live in a different time. So how can we best honor Mason's original ideas, honor the children we teach, and allow Mason's philosophy to breathe today?

‍

Current Research & the Zeitgeist (5 min.)

Implementing Charlotte Mason's vision for education does not mean remaining stuck in the 1920s. Learn how the Charlotte Mason Institute is working to keep Mason's work relevant in the modern world by paying attention to current research and our Zeitgeist.

Video Transcript

Charlotte Mason was one of the most forward-thinking educationalists of her time. She read widely and kept up with the leading scientific thought of the day. She also encouraged mothers to read the latest thoughts on physiology and psychology through her Mothers’ Education Courses. Far from claiming to have the final word on education, she actually said that there is no final word on education--that it should “evolve with the race.” I don’t believe she was speaking here of human evolution, because we do not change much from generation to generation. What does change is that we gain new understanding and insights from scientific research. As scientists put forward new theories and those theories are put through rigorous testing and retesting, patterns begin to emerge in which the new body of knowledge seems to point in a specific direction. Mason regarded science as the “ongoing revelation of God.” When psychologists and physiologists today present robust findings that reveal some previously undiscovered or misunderstood facet of personhood, if we wish to follow Mason’s example we must allow it to inform our practice.The fields of educational psychology and brain research have evolved significantly over the last century. Overall, it is truly astounding how much current research supports Mason’s ideas. However, there were some areas in which the science of her day was incomplete. For example, current research in how children learn to read suggests we should include a bit more phonics instruction than Mason did. Once we are aware of these things, we have a duty to our children to wrestle with the implications and update our practices. This is work that the Charlotte Mason Institute is committed to. It is not that we claim to have all the answers, but that we are prepared to ask the questions and continue seeking.

‍

Along with staying current in our understanding of educational psychology and physiology, Mason says that we must remain relevant by paying attention to the Zeitgeist, or the body of current ideas that seems to pervade our culture. In chapter 5 of volume 3, she writes that any adequate system of education must “touch at all points the living thought of the age.” Likewise, we must do the work of discerning our own Zeitgeist and make sure that our curriculum touches those ideas. What might we consider is being revealed to mankind today? Perhaps we are rethinking the idea of “dominion” as stewardship of Creation. We are also coming to understand that Imperialism was destructive, and that the people and cultures outside of the West have intrinsic value and beauty. If we are to honor the personhood of every student and teach our children to do the same, we must think about how our ethnic and cultural diversity should influence our curriculum choices.

‍

Another part of our Zeitgeist is the rapid advancement of technology. Certainly, the transition from the industrial age to the technological age must influence us in how we structure education, but what does a healthy relationship with technology look like? We do not view it as the panacea that will save education, but if we reject it altogether, we may cut ourselves off from something that could be of benefit. Our work is to find the ways in which technology can be our helpful servant without allowing it to become our master. These are the kinds of conversations that are happening here and now--ones that the Charlotte Mason Institute is committed to wrestling with--and young people must also be invited to participate.

‍

We hope you enjoyed this video series and that, perhaps, you felt heard in some ways and challenged in others. We invite you to share these freely. You may use them in your school or co-op as part of training, or even to help you share the vision of a modern Charlotte Mason education with others in the hope of starting a school. You can always reach out to us for support in any of these areas. And if you would like to learn more about Charlotte Mason and her enduring relevance, please visit our website a There, you can find out about our curriculum, Charlotte Mason’s Alveary, our book study groups, and our annual conference. We hope we have the opportunity to meet you very soon.

‍

Reflection

Respond to the following in the comments or in your journal:

1) How would you describe the Zeitgeist, or the body of current ideas that seems to pervade our culture? How might this affect the curriculum for our students?

‍

2) What do you think it looks like to keep Mason's principles and methods relevant for students in the 21st century? Why do you think that is important?

‍

3) What are you wondering?

‍

In Mason's Own Words

Read about the Mason's understanding of how we need to be aware of our current zeitgeist and how the affects education.

Read ch. 5 from School Education in its original text and/or in modern English.

‍

Respond to the following in the comments or in your journal:

1) What would Mason say are the conditions that of an adequate system of education? Do you agree with these points?

‍

2) What did Mason say were the current ideas that were important when she was alive?  Are those ideas still part of our current thoughts in our day and age? What is the same and what might be different?

‍

3) What do you think of this idea that we need to stay current to the trends of our day while holding on to what is true about persons, knowledge and the way we learn?

‍

Further Reading

The Structure of Scientific Revolutions by Thomas Kuhn