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Howard Gardner
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Hobbs Professor of Cognition and Education / Harvard Graduate School of Education
Updated: 29 min 43 sec ago

Gardner Comments on Harvard’s Rescission of Admission

June 19, 2017 - 9:34am

In early June 2017, Harvard College rescinded the admission of at least 10 students who would have been members of the Class of 2021 in response to extremely offensive memes that these individuals had shared in a Facebook group.

Harvard’s actions prompted controversy; while some believed it was appropriate to punish the students, others saw the move as a potentially dangerous form of censorship of free speech.

In an article in The Boston Globe in which members of the Harvard community provided commentary, Howard Gardner stated that he hoped these young people had learned a lesson and that admission to Harvard is a privilege that comes with community standards.

Read the full article here, and we have printed below Gardner’s full statement on the issue.

As I understand it, Harvard’s decision is definitive. It is harsh, but I support the decision as reported. We certainly know that people of all ages will say terrible things, and now those messages can be widely distributed—no way to stop it.

In any community, we need to observe certain standards if that community is to thrive. Admission to Harvard College is a great privilege. I assume that, when admitted, students were told that admission could be rescinded for disreputable actions, and that is an apt description of what they have done.

The students have learned a lesson that they will never forget, and I hope it will make them better persons in the future.

No doubt present and future Harvard college students will also have learned lessons.

I don’t agree that these are issues of free speech. Prospective students are not being prosecuted. They are simply being prevented from joining a community which in my opinion they have forfeited their right to join.

There is lots of evidence that being featured and “liked” is very important for users of social media, and one way to do this is to be outlandish and attract attention among your peer group.

Also, whenever a social medium becomes widely used by older persons, younger persons move to a new and less frequented mediums. In this case, students did not resort to a new platform but instead, as I understand it, created a more private and more exclusive group, kind of a Facebook “final club,” to use the Harvard lingo. I guess now they can still have their final club, but it won’t bear the Veritas shield.

-Howard Gardner

Categories: Blog

Higher Education Today: Lessons from History and Challenges for the Present

June 12, 2017 - 9:23am

In the mid-1830s, Greek letter social clubs (fraternities) were launched in the small colleges of New England. In 1845, a scant decade later, the president of Amherst College wrote a letter to the president of nearby Williams College in which he mused, “Would it be desirable to have the societies cease in our colleges?”[1]

As it happens, I served on the board of Amherst College where, in 2014, the wrenching decision was made to ban all fraternities and similar social organizations. And in this academic year, as a long-time member of the Harvard faculty, I have watched the campus being torn apart in a debate about whether students should be penalized for belonging to single sex social organizations—the so-called “final clubs.”

Contemplating these recent fissures, in light of the Amherst presidential communication from 170 years ago, it’s hard not to think of the French phrase translated as, “The more things change, the more things remain the same.”

As one considers the terrain of higher education today, with frequent discussions of disruption and crisis, it’s salutary to reach for the historian’s tools and to determine whether, indeed, the issues confronting education today are really new or have been confronted and dealt with adequately one or more times in the past.

Recently, with Wendy Fischman, I have been leading a large national study of higher education, and I’ve also had the opportunity to read several histories of higher education in the U.S.[2] Once you have read these histories, you realize that there are few wholly new themes in American higher education. Indeed, some themes have recurred over the centuries—for example, the tension between “town” and “gown.” Others have been predictable trends over the years—students coming to campus from ever more distant homes, including ones located abroad. In a keen synopsis of these trends, historian Steven Mintz points out that debates about college mission, and anxiety over educational technologies, have been constants; while trends toward ever greater heterogeneity of the student body and ever more active forms of learning can be expected.

Perhaps most strikingly, as Mintz points out, observers and practitioners have perennially lamented the “crisis” in higher education—and wondered whether the system as currently constituted could endure. And yet, compared to other institutions, the system of colleges and universities in the United States has been remarkably stable; it’s often been said that, next to the Catholic Church, institutions of higher education are the most endurable institutions in the Western world. And durability also characterizes the strength and reputation of specific institutions. If you look at a list of the top U.S. corporations fifty or sixty years ago, there is little overlap with the list today—no Google, Amazon, or Microsoft. In contrast, if you look at the most prestigious institutions of higher education in the United States (and in Europe) over time, the list is remarkably stable.

But in the 21st century, several issues appear far more acute than ever before. They may be particularly glaring in the United States, but they are not restricted to this country.

In my view, five causes for concern stand out:

1. Cost: If one wants to go to a four year private liberal arts college, the costs including room and board can be up to $60,000-$70,000 a year. At public universities, the costs for even in-state students can easily go to $25,000 a year. At very well-endowed schools, or with respect to students who are especially valued, generous scholarships are possible. But for the rest, the out-of-pocket costs are prohibitive; and so college debts average $30,000 a year and sometimes are multiples of that figure.

2. Financing: Relatedly, in the case of public state universities, the percentage of actual costs that are covered by the state is steadily decreasing, with no sign of a reversal. While at one time the states typically contributed 30-40% of the total budget, the figure is often down to 15% or even less. And while the most prestigious state universities are able to raise funds from public and private sources—and therefore in effect become private universities sporting a state mascot—the rest have less and less guaranteed support and often have to cut even essential services. For a discussion of one controversial practice that has arisen from this challenge (colleges offering additional money to admitted students to influence their decisions after enrollment deadlines have already passed), click here to read a blog post by my student Barbara Hou on The Professional Ethicist

3. Inability to deal with a truly diverse student body: Even though student bodies have become increasingly diverse over the decades in a variety of ways, most student tensions have been directed outside the university and/or toward university leadership. That was certainly the story in the 1960s. But in recent years—no doubt exacerbated by the election of 2016—powerful fault-lines have emerged within the student body, and these may not easily be bridged. The fault-lines can occur within or across campuses—compare the modal political views in coastal states versus those in the “fly-over” states.

4. Vocationalism over all else: My baptism in history indicates that American colleges have always been directed toward training for relevant occupations—be they the ministry, medicine, the law, or, more recently, business. But with the increasing gap between the “haves” and the “have nots,” along with the desire to “have it all,” students feel the need to think of college as the place to gain vocational skills—and they are accordingly resentful of requirements that do not connect directly to jobs. Increasingly, as a response, colleges and universities seek to cloak all courses and programs in vocational garbs. “Knowledge for knowledge sake” is a dirty phrase. Of course, with the vocational terrain ever more uncertain in the decades ahead, this move may be ill-considered, if not counterproductive.

5. Suspicion of, or downright contempt for, cultivation of the life of the mind: It would be misleading to suggest that scholarship and academics were ever that central in American higher education—the legendary liberal arts curricula of Columbia University, the University of Chicago, and St. Johns were the exceptions that prove the rule. But nowadays, many leaders across sectors and sections of the country hide whatever scholarly knowledge they themselves have acquired, focusing laser-like on the vocational opportunities and the “cash value” of a college education. We are coming close to the time when colleges are evaluated on how much their students make—and that result would be catastrophic in my view.

It’s my hope that our colleges and universities—so long the justifiable pride of our nation—can withstand these pressures and reverse these trends. In the case of the first three issues, additional governmental funding—local, state, and/or federal—is probably essential. With respect to the last two issues, institutions of higher education must themselves take the lead—though they will need support from other sectors of the society.

It will not be easy to return to calmer days. And while history may provide a guide for dealing with some of these trends, it may be that they are unprecedented and that new or even transformative thinking may be necessary.

[1] Frederick Rudolph (author) and John Thelin (foreword), The American College and University: A History, 2nd edition (Athens, GA: University of Georgia Press, 1990), 144.

[2] I am indebted to Philip Altbach, Robert Berdahl, Derek Bok, William Bowen, Ronald Ehrenberg, Roger Geiger, Julie Reuben, Henry Rosovsky, Sheldon Rothblatt, Frederick Rudolph, Harold Shapiro, and John Thelin for informing me about the history of higher education in America.

Categories: Blog

Three Messages on the “MI Front”

June 6, 2017 - 7:13am

Nowadays, most of my energies are devoted to new projects. With Wendy Fischman and other colleagues, I am studying higher education in the United States. And with Lynn Barendsen, Danny Mucinskas, and other colleagues, I am continuing work on The Good Project. In particular, we’re focused on the fostering of good work and good citizenship in young people… and in the rest of us.

That said, to this day, approximately 80% of my over-the-transom mail concerns the theory of multiple intelligences—and I can confidently predict that when I die, obituaries will feature MI. As for the MI queries, I direct people to my MI Oasis website and the FAQ document, to various readings, or to colleagues who continue to work, broadly speaking in the MI tradition. And occasionally, I provide answers myself and may post them on this site.

In the last weeks, three items have come to my attention and I thought it worthwhile to mention them:

1. Neural networks dedicated to social processing:

When MI theory was first introduced, almost 35 years ago, the most convincing line of evidence was the existence in the brain of neural zones that are particularly dedicated to specific kinds of contents. At the time, the neural evidence was quite schematic because methods of monitoring the brain were still quite rough and imprecise. Nowadays, it is possible to get far more precise evidence—and in a recent article in Science, we find evidence of the neural systems in monkeys dedicated specifically to the content of social information. For a non-technical summary, click here.

In this context, I should also mention the work of Branton Shearer and Jessica Karanian, who have provided far more up-to-date information about the neural correlates of each of the several intelligences. See this link.

2. Genes for intelligence:

Ever since the concept of genes were introduced early in the 20th century, at about the same time that the psychometric examination of intelligence was launched, investigators have searched for the gene or the genes of intelligence. As with the discovery of evidence for neural correlates of specific intelligences (like interpersonal intelligence), the physicality of a biological marker is persuasive particularly (as it happens) to American audiences.

It’s long been clear that there are genes for intelligence, as measured by psychologists (“g” for general intelligence), and it’s also been clear that many genes are involved—often hundreds or even thousands have been cited.

Nonetheless, as reported in Nature Genetics on May 22, it is progress in the genetics of intelligence that recently 52 genes have been identified as contributing to psychometric intelligence. It’s estimated that these genes account for 5% of the variance in measured intellect—of course, leaving 95% unaccounted for.

I have to emphasize that this discovery does not have any particular relevance to MI theory. We still have little idea of whether strength in, say, musical, or spatial, or interpersonal (social) intellect is based largely, somewhat, or minimally on psychometric intellect. And that is because psychometric intellect is primarily a measure of linguistic and logical abilities, with spatial abilities sometimes included as well.

My own speculation is that there will be some overlap, but there will clearly be specific genes or gene complexes that are implicated in one intelligence and that these will not be identical with those genes or gene complexes are implicated in other intelligences. Put concretely, the genes that contribute to traditional IQ will be different from those that contribute to musical or athletic or social talent.

And even if I am wrong, even if the correlation across intelligences turns out to be quite high, this fact does not undermine MI theory. And that is because we still need to understand why specific individuals can be strong in intelligences A and B, and not in C , D, or E, while others can exhibit the opposite profile. And the explanation is likely to lie in the importance (or unimportance) attached to a specific skill in a given society, the amount of resources devoted to its cultivation, and the excellence of the teaching and modelling. Put concretely, if a society values music, teaches it well, and individuals are highly motivated, the population will be musically intelligent as a whole—think Finland, think Hungary.

I believe that we will continue to accrue evidence for the scientific validity of MI theory. But in the end, its status as a scientific claim is not identical to its significance for education. The latter goal has to be determined by teachers, and others involved in education—which, as it happens, is all of us.

3. An unlikely award for me:

On May 26, I learned by email that I had been selected as the 2017 winner of the Mensa Lifetime Achievement Award, for “contributions to the field of human intelligence and related subjects.” It’s always pleasurable to get an award and particularly one that was not expected. Moreover, I looked over the previous winners, and they are all respectable scholars of intelligence.

Still, the receipt of the award has a certain irony. Mensa is the organization for individuals who have documented high IQs—and if I am known at all within psychology, it is as a critic of the concept of IQ, particularly as a variable used to explain a whole cluster of human outcomes. Moreover, I have sometimes quipped that individuals in Mensa spend time congratulating one another on their high IQ scores—a comment that is not a sign of respect, I have to admit.

But I would never have studied cognition, and would never have developed and enunciated a theory of intelligence, if I did not think that the topic was an important one—indeed, one of the most importance in psychology. And in that vein, I am happy to accept the award and to hope that, going forward, we can continue to explore the relationship between the traditional views of intellect and more iconoclastic ones.

-Howard Gardner

Categories: Blog

Mind-Changing Books: The Mind on Paper

May 30, 2017 - 8:33am

In the first blog of this series on education, I wrote about Werner Jaeger’s Paideia. This three-volume work from the 1930s and 1940s details the invention in the Greek era of the kind of “question-pondering” education that I value. I recently read through these volumes for the first time, and they made a deep impression on me.

In this companion piece, I write about another book that has impacted me significantly. It is a recently authored book by my friend and colleague David Olson.

David Olson is a psychologist and cognitive scientist with an enduring interest in education, and particularly in literacy education. We all recognize that the human species made a huge leap when, sometime in the last fifty thousand years, our powers of expressive and receptive spoken oral language first emerged. As homo sapiens, we became able to express in words what we were thinking or conceptualizing (on the likely assumption that we actually had thoughts); to speak to and convince others about what was happening and how we thought about it; and, perhaps as well, to reflect on our own thinking.

A second epochal step occurred when, about 5000 years, writing was invented in the Middle East. In addition to expressing ourselves orally, those of us who were literate could write down for future reference our thoughts, our desires, our fears, our financial transactions, and, for that matter, our shopping and laundry lists. Think The Iliad, The Odyssey, the code of Hammurabi, and indeed the holy scriptures of various religions. Equally, those in our midst (and even those far away) who were literate could read what we had written and form reactions and judgments. While Plato and Socrates were critical of the proliferation of the written word—because it appeared to threaten human powers of memory—the capacity to read and write became desirable and treasured. It was the pressure to obtain literacies—in the mother tongue, in classical languages (read or spoken), in numbers and other forms of mathematical symbolization—that led initially to the widespread opening of institutions and settings that merit the label “schools.”

The invention of the printing press represented a major milestone: no longer was literacy restricted to specially-trained male scribes—it became widespread in any society with the means and the motivation to print and spread written words. In fact, in nineteenth-century England, It’s estimated that, each week, 10% of the adult population read a serialized chapter of the current novel by Charles Dickens (quite possibly drafted only a week before).

In two mind-opening books, The World on Paper (1994) and The Mind on Paper (2016), David Olson delineates the tremendous capacities conferred on individuals when they become truly and wholly literate. Not only can they sound out words (e.g. C-A-T denotes and means cat). Not only can they read and understand a sentence in a book (e.g. “The cat has four legs and a tail”). Ultimately—and this is the powerful point demonstrated by Olson—if they (we) continue to read and to become members of a genuinely literate society, they (we) come to think in a totally different way.

Consider some examples. If I say, “The cat has four legs and a tail,” you can look at the cat and see whether I am right or wrong. But if I say, ”Homer said that the cat has four legs and a tail,” you immediately hesitate because Homer was reportedly blind. Or if I say “The cat has no tail,” you either think that I am blind or that I am speaking about an unusual cat. To use the technical term, I’ve introduced the notion of a propositional attitude. It’s not a question of whether the cat has a tail per se; it’s a question of who made the statement, for what reason, on what evidence, and with what desired impact.

Now the previous exchanges could occur in a non-literate society. But in the absence of a written record, it’s difficult to recall who said what, when, and why. Literacy allows us to pin down claims, to ascertain who made them, and to draw at least tentative conclusions about their veracity. Otherwise, it’s just my words against yours (I say “words,” but in a preliterate society, the very concept of “words” does not even exist—nor does it exist for toddlers even today).

It’s not that difficult to understand that individuals make statements and that these individuals can be challenged on whether those statements are true or false or indeterminate—and how we might ascertain which is the case. The genuine sea change occurs when one goes through life perpetually thinking in terms of the nature of claims, on whose warrant, with what authority, and how one might substantiate or challenge those claims. Nowadays, in any learned profession (as opposed to a craft or skill), much of the education and much of the discourse takes place via statements of the sort that I mentioned—who made them, why, with what consequence, and with what sequel. The nature of science changed—indeed, one could say that science was actually invented—not when individuals observed nature, nor when they conducted experiments, nor when they discussed them with friends, but when they wrote about what they had done. Only by virtue of public­ation did they subject their claims to discussion, to argument, and to confirmation or refutation by others who read those words and accompanying symbols and reacted in a publishable manner—also in terms of words and other symbols, like mathematical, musical, or other forms of graphic notation.

To drive home this crucial point, let me use two familiar examples. The first comes from the kinds of standardized tests that we have come to take for granted today in developed societies. The student reads a paragraph or two and has to answer questions about the paragraphs. Rarely if ever is the students asked simply to state whether the sentence(s) are true or false. Rather, the successful student needs to be able to think in terms of the author and reader—and answer questions like, “The author probably believes…“, “In view of what you’ve read, the next section of the essay will address”, or “Which of the following phrases is least likely to be the subtitle for the essay?” Such questions, depending on whether you select the “correct answer” of 4-5 offered alternatives, can determine whether you are admitted to the college or graduate program of your choice. Successful performance depends upon your being able to take what Olson terms a meta-representational stance: understand the author, his or her propositional attitudes, what kind of an argument is being made, and what is likely or unlikely to follow from it. Truth and falsity of individual sentences have nothing to do with such questions. Indeed, one can make valid or invalid inferences even if the entire paragraph consists of statements that are false.

Moving from the classroom to the political campaign, many observers (including, presumably many readers of this blog—I am being meta-representational here) believed that Hillary Clinton would win the U.S. presidency, perhaps handily. But insightful analyst Salena Zito—one clearly capable of meta-representational thinking—asserted, “Hillary supporters took Trump literally, not seriously,” while “Trump supporters took Trump seriously but not literally.” In Olson’s terms, Hillary supporters listened to the words that Trump spoke, realized that many of his assertions were false or fatuous, thought about what followed or did not follow from those assertions, and so dismissed his candidacy. In contrast (according to this line of argument), Trump supporters did not listen to him the way that a highly literate would read another—not word for word, not sentence by sentence, not in terms of implications and consequences. Rather, paying scant attention to specific claims and implications, the Trump supporters discerned the emotional force, the “good guys” and the “bad guys” being portrayed, and the underlying points that Trump was intimating—and proved sympathetic to those implicit messages.

Put another way, many Trump supporters listened right through the words and attended to the underlying meaning, much like someone who was not reared in a literate world (which of course is not to say that they were illiterate—though it is worth noting that Trump, while literate, does not read books and claims to love “the poorly educated”). In contrast, many Clinton supporters, as readers who spend much of their times living in the meta-representational land of linguistic implications, insisted on listening to the phrases, connecting them to the speaker of the propositions, and then passing judgments on whether or not the statements were warranted and what implications and conclusions followed from their premises.

These are two different stances to spoken (and written) language. Language has literal meaning as well as underlying force. Ideally, one is able to attend to both forms of meaning—indeed, the classical study of rhetoric, dating back to classical times, focuses on convincing people and not on being literally accurate. But it’s important to know what kind of an endeavor one is involved in and not to misdirect one’s efforts or conclusions. Just as literal truthfulness and warranted inferences may not count for much in a political campaign, outsized rhetoric is inappropriate in a scientific article. Indeed, current work in cognitive psychology by Hugo Mercier and Dan Sperber argues that we develop reasons in order to convince and not to be truthful. Evolutionarily, that assertion may be accurate; but the entire thrust of science, if not of scholarship altogether, is to transcend arguments that are merely powerful in favor of devising explanations that stand the test of time.

As I have just hinted, there’s much more to say about each of these books, and I continue to ponder their messages and their implications. I believe that Olson pursued his work without attention to Werner Jaeger’s writings about the origins of classical education and of course Jaeger, who died in 1961, could not have known about Olson’s writings. And yet I see them as integrally related. Olson could not have thought what he thought or written what he had written in the absence of the habits of mind and word that were initially enabled by the Greeks (recall the titles of Olson’s books The World on Paper and The Mind on Paper). For his part, despite his erudition, Jaeger carried out his analyses before cognitive psychology and cognitive science had emerged. And so he could not have anticipated and explicated the changes of thinking and representation wrought by the written world and how his world—and indeed our worlds—have been remade as a consequence.

Categories: Blog

Mind-Changing Books: Paideia

May 15, 2017 - 9:44am

Which books influence us the most?

Sometimes they are books that grab our interest initially and hold it firmly until we have finished the last sentence—and we then tell others about the book and, before too long, we re-read the book and discover far more than we had initially believed to be there. (Recently many young people, as well as others across the age span, have had that experience with the Harry Potter series.)

Sometimes they are books that we sense are important—though we are not quite sure why—and as we return to the books, we find that our initial intuitions were correct. That was my experience with Moby Dick. (Of course it can work the other way as well—sometimes the seduction is immediate but turns out to be superficial and transitory.)

There’s another, profound way in which we can be influenced by books. Occasionally, we encounter books that are so powerful that they become our way of apprehending the world. And precisely because they have that “world making” power, we may actually forget the book or minimize its importance—the so-called “anxiety of influence” that make poets repress recognition and acknowledgement of their most powerful models. When I was in high school, I read and was profoundly affected by the writings of American historian Richard Hofstadter, particularly his essays in The American Political Tradition. A few years later, when I was in college, I read and re-read many essays by the American critic Edmund Wilson. (Indeed, I even invited Wilson to dine with students at Quincy House at Harvard—and I’ve saved his handwritten declination.) I did not repress the names of Hofstadter or Wilson. But I did not fully appreciate their influence until I myself began to write essays and came to admire their exquisite talents—plunging the reader directly into the topic and conveying powerful and often difficult ideas in concise and evocative prose.

Though I have been involved in education for decades, I recently read two books that have generated considerable reflection on my part. One book I had known about for many years. Indeed, I had scanned it twenty five years ago but did not study it until the summer of 2016 (this is an example of a publication whose importance is initially sensed but not understood until a later time). The other book, read early in 2017, is by a friend and colleague of many years; it serves as an example of a work whose significance is immediately grasped. Both books have catalyzed me think more deeply (and, I hope, more trenchantly) about education.

In this and in the succeeding blog, I describe these influential writings.

I begin with Paideia: The Ideals of Greek Culture, a three volume study published in 1930s and 1940s by the German classicist Werner Jaeger. This formidable achievement details how, over the course of a few centuries, the Greeks invented education as we have come to know it and, in many cases (including my own), to cherish it.

At first blush, it may seem aberrant to talk about the “invention of education.” Haven’t human beings always educated the young? In fact, don’t other species also engage in rearing and in modelling desirable and discouraging inappropriate behavior on the part of the young? And if we look at other great civilizations (the so-called “axial civilizations” that emerged in the millennium before Christ), do they not also educate? Aren’t The Ten Commandments themselves a powerful educational vehicle and recipe?

Jaeger asks us to step back and consider the contents, the aims, and the means that characterize what the Greeks accomplished in a brief span of time. To make this concrete, we should think about the achievements of Socrates, Aristotle, and particularly Plato. The Greeks thought about education quite explicitly: they pondered the ultimate aims of education, both for the broad range of young people (males, to be sure) and for those who would presumably become leaders of the society. They described institutions—in Plato’s case, an Academy—in which such education should take place. They devised methods (prominently, the Socratic method of asking questions which are often definitional, enigmatic, or paradoxical and reflecting on the appropriateness and validity of the various answers that were proposed). Perhaps most importantly, they envisioned education as a lifelong process in which one probed important questions about the meaning and purpose of life, what it means to lead a good life, how to launch well and continue to grow and deepen the body, the mind, and the spirit. When Socrates interrogated himself and others about what makes a society just, or what it means for a statement to be true, or what virtues to cultivate, and how, and why, he was engaging in cherished human activities—which at least on an explicit level—had not been pursued before.

Let me now edit the statement that I made earlier. When I speak about “education as we know it,” I am actually talking about education in the West, and particularly that part of the world that was influenced by classical Greece, classical Rome, and the societies that emulated them in succeeding centuries (monastic, medieval, and especially Renaissance). It is certainly possible to have a different kind of education—one based on obedience, or on repetition, or on rewards and punishment, or focused on military might, or, less grandly, on hunting, fishing, gathering, or tending the field. But I am targeting education that involves young people sitting around a (literal or metaphoric) table, typically led by an older and more knowledgeable person, in which nutritious and weighty questions are raised; different opinions are solicited and elicited; some kind of tentative conclusion or synthesis is sought and sometimes achieved while at the same time new sluices of thought are opened up for contemplation.  While the class or seminar is finite, the process is not—it’s assumed that new questions will arise, new problems will be identified, various responses will emerge, and the conversation will continue and perhaps deepen, even over the generations.

This process will be familiar to readers of these words. And yet, if you are the way that I was, you will not have pondered how this process has come about, what is needed to do it well, how to sustain it, and why it might one day disappear—and at what costs. Indeed, a first order of business for autocrats and totalitarians is to shut off these marks of a liberal arts education—as indeed the citizens of Athens did with respect to Socrates, around 399 B.C. (If you are now thinking about contemporary America, you are not alone.)

As one who had known peripherally about Jaeger for some time, I’ve become curious about why his work is not better known and more discussed. This is a particularly provocative question because Jaeger had considerable influence on two great historians of American education—the historian of colonial America, Bernard Bailyn, and the historian of pre-collegiate education in the United States, Lawrence Cremin.

I suggest three answers: 1) The three volumes are large and quite technical, filled with Greek phrases, and may well be seen as contributions to classical studies, rather than to education; 2) Jaeger was a German national whose original volume was published in Germany early during the Third Reich, and while he (and his Jewish wife) moved to the United States in the late 1930s, and Jaeger became a respected university professor in this country, the stigma of having been reared and having taught in Germany may have unfairly cast a pall over his works; and 3) Perhaps Jaeger overemphasized or misrepresented the uniqueness of the Greek contribution to education as we know it. At any rate, in English, there is virtually no secondary material on Jaeger or his remarkable accomplishment.

Just as Jaeger’s Paideia opened my eyes to the proposition that “education in the Western tradition” was essentially invented on a few islands in the Mediterranean over two thousand years ago, my contemporary David Olson has alerted me to the kinds of assumptions that highly literate people routinely make and indeed take for granted but which are not accessible to those without such an education—resulting in a gulf that can be very troubling.

In the next blog, I discuss Olson’s powerful book The Mind on Paper.

Categories: Blog

Introduction to “Life-Long Learning: A Blog in Education”

May 15, 2017 - 8:47am

Like many of my friends and colleagues, I have spent my entire life in education. Indeed, from the time that I went to preschool at the home of “Aunt Eunice and Uncle Gar” (not relatives) in Scranton, Pennsylvania, in the late 1940s, I’ve been in school: K-12, college, doctoral, and postdoctoral studies, then teaching and professing over the last decades.

My relation to education has been unusual. When I was a child, I imagined that as an adult, I would be a teacher and would teach each of the grades from kindergarten through high school. (I doubt that this fantasy is common!) In high school, college, and graduate school, I gave piano lessons from time to time. When a doctoral student in developmental psychology, I took the unusual step of teaching a K-2 class in the Newton, Massachusetts, public school system (I was not very good). Even though my scholarly identity has been chiefly as a social scientist, I’ve been affiliated for fifty years with the Graduate School of Education (GSE) at Harvard—beginning as a founding member of Harvard Project Zero (which is currently celebrating its 50th year), co-directing Project Zero for nearly thirty years, and then, since the middle 1980s, serving as a member of the GSE senior faculty.

All that said, I did not begin to focus on education as a topic of study until the publication in 1983 of my book Frames of Mind: The Theory of Multiple Intelligences. Having directed that book to my fellow developmental and cognitive psychologists, I had not anticipated the enormous interest on the part of educators, particularly those involved in K-12 education. (By coincidence, 1983 was also the date of the publication of A Nation at Risk, probably the most influential white paper in education ever issued in the United States. For the first time in decades, K-12 education moved to the fore of American policy discussions, where it has remained ever since). Both of those events nudged me toward a greater focus in my research and teaching on education—and that, too, has remained over the years.

In this new blog, titled “Life-Long Learning: A Blog in Education,” I want to step back—and venture forward—to consider various issues of education and life-long learning. As with my previous blog “The Professional Ethicist,” I hope to engage colleagues in discussions, and I invite readers and colleagues to submit blogs as well.

Since 2013, with Wendy Fischman, Richard Light, and other colleagues, I’ve been engaged in a national study of higher education. As the collection of data draws to a close in the coming months, and we begin to analyze the data, we will post blogs in which we discuss both concepts and findings. At least for a while, this blog will focus on higher education in the United States.

But throughout, I would like this blog to range widely. And so, to start it off, I am devoting the first two blogs to books that I read in recent months—works that have had a large effect on my thinking.

My first post in this series, titled “Mind-Changing Books: Paideia,” is available by clicking here. The blog will be posted on this website under the category “Life-Long Learning: A Blog in Education.” Announcements of new blogs will be made on my Twitter @DrHowardGardner.

Categories: Blog

Lectures on Intelligence, Creativity, and Leadership

May 4, 2017 - 7:51am

In January 2017, Howard Gardner delivered a series of three lectures at the Harvard Graduate School of Education. These lectures revisited three topics that Gardner has studied over many years: intelligence, creativity, and leadership. Having written books about each of these threads (see his work on MI, Creating Minds, and Leading Minds), about half of each lecture was devoted to summarizing the work he has carried out over the decades. However, in the latter part of each lecture, he presented his recent ideas and thematic conclusions.  

HGSE has now posted via YouTube the latter half of each lecture, corresponding with the sections that contain new content. We are sharing these videos below.

Intelligence:

Creativity:

Leadership:

For those who may be interested in learning more, or in reviews of Gardner’s earlier work, please peruse this website or visit our official MI site at multipleintelligencesoasis.org. You can also visit thegoodproject.org or view the various other lectures and interviews posted online.

Categories: Blog

“Five Minds for the Future” Interview

April 17, 2017 - 11:39am

Howard Gardner’s 2009 book Five Minds for the Future describes five specific dispositions that will be important for people to master in the future. These five capacities are:

  • the disciplined mind,
  • the synthesizing mind,
  • the creating mind,
  • the respectful mind, and
  • the ethical mind.

In the fourth edition of the Spanish-language periodical Plurilingüismo e Innovación Educativa, Gardner participated in an English-language interview about these five minds and their integration.

Click here to read a PDF of the full piece.

Categories: Blog

Recommendation Inflation

April 5, 2017 - 12:04pm

Letters of recommendation are a standard requirement of most academic and program admission applications, and most people have either written one or had one written for them in their lives. But are letters of recommendation an honest appraisal of the candidates and applicants that they describe?

In The Chronicle of Higher Education, Howard Gardner argues in a blog post that letter-writers can rarely be frank about the flaws or shortcomings of candidates for fear of harming their chances of admission on employment. This leads to “letter inflation,” in which most if not all recommendations have a positive slant. These letters, then, have lost their usefulness as truthful descriptions.

What can the writers of letters of recommendation do about this situation? Gardner offers a few points of advice, including refusing to complete rank orderings and checklists along with a letter, making clear and descriptive statements about the subject, and being prepared to say “no” when asked to write a letter for people you do not know well.

Click here to read the piece via the Chronicle.

Categories: Blog

Spreading Scientific Understanding

March 23, 2017 - 1:36pm

“What scientific term or concept ought to be more widely known?”

This was the question asked of a number of experts by Edge.org, a website published and edited by author John Brockman, at the start of 2017.

Howard Gardner answered that historiometrics, the field of study that explores human progress and the differences in individual and societal characteristics, should be more widely known. He gives an overview of the history of this realm and questions, “Has the moment for historiometry finally arrived?”

Click here to read Gardner’s response and those of the other contributors.

Categories: Blog

MI and Habits of Mind in Arts Education

March 10, 2017 - 11:39am

Howard Gardner and Ellen Winner discuss their respective research on multiple intelligences and arts education, as well as how these two lines of work fit together, in a newly-released short video.

Gardner is most known for the theory of multiple intelligences, a critique of the notion that humans have a single measurable intelligence, such as an IQ. Instead, the brain is analagous to a set of computers, each processing different information. His theory currently takes eight discrete intelligences into account.

Winner is supportive of arts education and has researched that realm extensively, coming to the conclusion that there is little evidence for claims that education in the arts improves overall test scores. Instead, the conversation around arts education should be changed, which she and her colleague Lois Hetland attempted to do by studying habits of mind in studio art classrooms.

In the video below, these two lines of work are explained and related to one another. Click to watch the full recording.

Categories: Blog

Gardner and Winner on Future Trends

March 1, 2017 - 1:30pm

Howard Gardner and Ellen Winner have both contributed to John Brockman’s 2017 book Know This: Today’s Most Interesting and Important Scientific Ideas, Discoveries, and Developments

The book is a collection of brief contributions from leading thinkers about the trends in science and society that are most important for everyone to understand.

In her contribution, Winner discusses the issue of replicability of psychological experiments, stressing that replicating results is a cornerstone of scientific consensus and encouraging journals to be more discerning in their publication of results. A more rigorous approach will increase the field of psychology’s reputation.

Gardner talks about the changing conceptions of what it means to be human with the rise of intelligent machinery that may one day overpower the human race.

Click here to read both contributions, and find out more about Know This via Amazon.

Categories: Blog

Why Philanthropy Is Not a Profession

February 17, 2017 - 8:38am

Many occupations today call themselves “professions,” but what does it mean for a domain to truly be a profession, and does philanthropy count?

According to Howard Gardner, the field of philanthropy is not yet a true profession, an argument he makes in a February 2017 opinion piece published in the Chronicle of Philanthropy.

Click here to read Gardner’s thought-provoking piece in full, which includes a discussion of the core elements of professions as well as different strategies of philanthropic giving. (PDF also available.)

Categories: Blog

Trump’s View of Intelligence

February 9, 2017 - 9:05am

Donald Trump has made a variety of statements about intelligence both during his election campaign and his short time in office. Calling himself a “really smart person” and claiming his Cabinet has the “highest IQ” ever, he has also stated he “loves the poorly educated” and found high levels of support amongst those without college degrees.

How can we interpret Trump’s attitude towards intelligence? 

Howard Gardner has commented on this issue for a recent guest post in Valerie Strauss’s “Answer Sheet” blog in The Washington Post

According to Gardner, Trump has endorsed a narrow view of intellectual ability, and his valorization of being under-educated is problematic and concerning.

Click here to read the piece via “Answer Sheet,” and share your own thoughts below.

A translation of the article has also appeared in Spanish and is available here.

Categories: Blog

Gardner Named Among Top 5 US Education Scholars

February 1, 2017 - 1:29pm

Howard Gardner has once again been listed among the top academic influencers in the field of education in the 2017 Edu-Scholar Public Influence Rankings.

This year, Gardner is fifth out of 200 scholars selected from universities throughout the United States. An annual list created by Rick Hess for his Education Week column “Straight Up,” the ranking includes metrics such as book points, press mentions, and Google Scholar index in an effort to determine which academics have the greatest impact on educational policy and practice.

Click here to access the full list and accompanying article.

We send congratulations to all those who made the list!

Categories: Blog

Colleagues from the Netherlands Visit The Good Project

January 17, 2017 - 1:36pm

In October 2016, The Good Project, one of Howard Gardner’s major research initiatives (co-founded in the middle 1990s with colleagues Mihaly Csikszentmihalyi and William Damon), welcomed five colleagues from the Netherlands affiliated with The Professional Honor Foundation (PHF), a Dutch organization that explores professional identity and behavior across many sectors. PHF is currently celebrating its 10th anniversary. In honor of this milestone, members of The Good Project and PHF teams convened in Cambridge to share updates, connections, and reflections.

During the visit, The Good Project’s researchers had the opportunity to learn more about the work of these scholars and activists, including successes and ongoing challenges.

Co-founded by Thijs Jansen and Alexandrien van der Burgt, PHF formed following the publication of Professional Pain (2005), a book which detailed the frustrations of many Dutch professionals with pervasive forces of deprofessionalization, bureaucratization, and lack of autonomy. In 2009, a second book, Professional Pride, furthered these messages and emphasized “pride” as a central value for all professionals to embrace.

Over the past several years, PHF has drawn on The Good Project’s conception of “good work” for a series of focus groups with professionals in different sectors, among them judges, physicians, educational officials, and accountants. PHF and associated scholars have also released additional books supporting their vision of a “Good Work society.”

In our sessions together, we focused on three professional domains where PHF has been able to exert influence.

Medicine: In recent years, Dutch healthcare has inched ever closer to the system in the United States, with high costs and insurers/private companies holding increasing power. Those opposed to these trends have had some success in countering them (for example, the government’s plan to abolish the free market for patients to choose their doctors was scrapped); but medical practitioners in the Netherlands are subject to new levels of policy oversight that distance them from patients. In The Alternative for Healthcare (2015), Jansen and his associates argue that the quality of care and a relationship of trust between patient and practitioner are the foundations of the medical profession. Two-thirds of Dutch general practitioners have successfully campaigned for measures that would reduce red tape, limiting the influence of healthcare insurance companies and forced competition between GPs.

Accountancy: Following the 2008 financial collapse, public confidence in accounting in the Netherlands collapsed; surveys revealed that 85% of people had no confidence in auditors. A crisis of identity for the profession resulted, with many accountants questioning how to ensure integrity and quality in their work. Margreeth Kloppenburg has been at the forefront of work encouraging Dutch accountants to be more ethical, accountable, and aware. As a result of her co-authored report “In the Public Interest” about the purposes of the accounting profession, 53 new policy measures were passed by the Dutch government. These measures include the allowance for external governors in accounting firms, penalization for individual misconduct, and the adoption of a professional oath and mandatory ethics courses. Kloppenburg is currently working on a curriculum to help accounting students tackle difficult ethical dilemmas on the job; she has launched a website called The Accountables, where accounting students reflect on vexing professional issues and share ideas and insights. While reforms in the Dutch accounting system could act as a model of “good work” practices, puzzles remain. The best methods of inculcating these ideas have yet to be determined, and students complain they are being asked to over-reflect before they have even entered into the profession. By the end of 2017, PHF will publish a book on the professional honor of accountants, written by accountants and other interested parties, as a force of change for the greater good.

Teaching: Education in the Netherlands is increasingly hierarchical, with the government dictating policy down to districts, to administrators, and finally to individual teachers. In 2013 the co-authored book Het Alternatief  (English title: The Alternative), Jelmer Evers, a candidate for the Global Teacher Prize, details a reversal of this un-professional top-down power structure. According to the scheme that he has developed, education should focus more on open dialogue for teacher collaboration/association, a reduction in burdensome instructional periods, and creation of national teacher academies. These recommendations have received attention from the Dutch Minister of Education and Parliament. As part of a global professional movement, Evers the co-authored an international follow-up book called Flip the System: Changing Education from the Ground Up (2015). Based on this work, together with Education International, Evers is organizing a worldwide educator network called TENGlobal which seeks to increase teacher agency through greater trust, a sense of purpose and pride, and collaborative effort and support.

Overall, PHF has pushed matters of professional identity into the national consciousness of the Netherlands, presenting a counter-narrative to the marketization and systemic weakening of individual choice apparent across the professional landscape. As Gabriel van den Brink, professor emeritus at Tilburg University, put it, a new paradigm in professionalism will temper the prevalence of capitalist commercialism with more relational and creative arrangements.

Gardner and colleagues look forward to continuing to learn from these colleagues and their work.

Categories: Blog

MI Theory Overview Video

January 6, 2017 - 1:02pm

The Brock International Prize in Education, which Howard Gardner was awarded in 2015, has created a short video summary of the theory of multiple intelligences.

In the engaging and quick feature, which incorporates illustrations and diagrams, the components and implications of MI theory are explained in simple terms.

Check out the 2-minute video below!

Categories: Blog

Good in the Absence of Truth?

December 13, 2016 - 9:17am

In the post below, reprinted from Howard Gardner’s blog The Professional Ethicist, Gardner discusses the relationship between truth and the nature of what is good, as well as challenges to the concept of truth in the contemporary era.

For over half a century, I’ve been obsessed with the nature of truth, beauty, and goodness. I see them as central in education and, indeed, in life—I would not want to live in a world where human beings could not distinguish truth from falsity; did not value beauty; and did not seek what is good and desist from what is bad.

In the last quarter century, I have argued that a principal reason—perhaps the principal reason—for education is to help young people understand (and act upon) this trio of virtues. These are the themes of my books The Disciplined Mind and its update in Truth, Beauty and Goodness Reframed. This past term, I taught a course on the topic—I jokingly dubbed it “Truth Beauty and Goodness Reframed Reframed.” And in an ongoing study of education, I speak about the space between LIteracies (the goal of the first years of school) and the LIvelihoods (the attainment of reasonable employment toward the end of adolescence) as the LIberal Arts and Sciences—the study, appreciation, and realization of these three virtues.

But any thought that I had cracked the secret of the virtues has been exploded during the past year by the political events in the United States. Voters in America had the choice between one presidential candidate who approached issues of truth with the hair-splitting logic of a lawyer; and another candidate who baldly lied and then lied about his lies. As if to finish the final funeral of truth, we have an electorate, many of whom do not seem to care about rampant lying; and the creation of a new category—fake or false news: news which is simply made up for propaganda purposes and is then circulated as if it had been carefully researched and validated.

How does this newly emerging state-of-affairs relate to the virtues? Until 2016, I had assumed that truth was a widely accepted goal—we might even say a widely accepted good—even though, of course, it is not always achieved. And so we could turn our attention to what I consider the heartland of goodness: the relations that obtain among human beings, those to whom we are close as well as those with whom we have only a distant, transactional relationship.

But I have had to come face-to-face with an uncomfortable, if not untenable situation: if we don’t agree about what is true, and if we don’t even care about what is true, then how can we even turn our attention to what is good, let alone care about what is good, and what is not? (In thinking about this issue, I’ve been aided by the excellent discussions with my students at the Harvard Graduate School of Education.)

So here’s my current thinking:

Option #1. A Post Post-Modern View: If we throw out the possibility of ascertaining truth, or even caring about truth, then goodness must be scuttled. If P and Not P are equally valid (or equally invalid), there is no possibility of making an ethical or moral judgment. All are good, all are bad, flip a coin.

Option #2. An Olympian View of Goodness: For the sake of argument, let’s concede that we ordinary humans are not able during our lifetimes to make judgements of what is true and what is not true and hence are stymied in our evaluation of “the good.” There might still be judgments of goodness which are based on some absolute standard: standards of justice (that exist in some document, be it a constitution or the Bible); standards of the good (that are made by God or by the gods); standards of posterity (that are made by historians many years hence); or standards of philosophers (what Plato or Kant or Rawls might deem to be good).

I certainly favor Option #2 over Option #1. But I propose another way of thinking of this issue.

If there is any view of good that can be put forth as universal, or close to universal, it is that one should not kill innocent people (The Seventh Commandment—Thou shalt not Kill; The Golden Rule: Do onto others…). So let us stipulate that principle as a “Given Good.” In making a judgment about the relation among human beings, we can therefore conclude that one who kills one or more innocent persons is a bad person and/or has committed a bad act. (By extension, one could then say that individuals who save innocent persons or who penalize killers of innocent persons are good persons.)

Following this line of argument, we need now to determine the truth of the matter: whether a killing took place, who carried out the killing and why, what is the status of the person who was killed, and what, if anything, should be done with the identified killer.

Allegation: John killed Joe.

In what I have termed “neighborly morality,” these questions can usually be answered without too much difficulty. People who live in a neighborhood know one another, they see what is going on and why, and nowadays they can record (and replay) happenings instantly on various recording devices. If Joe’s murder is observed by other individuals, and/or recorded for posterity, then only a crazy person will deny that it has happened.

Of course, determining the motive of the killer and the status of the killed can be more challenging. But again, in a neighborhood, individuals will generally be well-known by those whom they see each day, and the planned or accidental nature of the killing will be apparent, as well as the behavior of the killer in the aftermath of the deed.

And so, in brief, if establishing what happened, what is true, is relatively straightforward, and judgments of good/bad can be validly made… except by the extreme post-modernists or by those who are crazy.

But now let’s consider killing that occurs outside the neighborhood, often of a large number of persons, and often by agents whose motivation and activities are far more difficult to ascertain.

Allegation: Serb leader Radovan Karadzic killed thousands of innocent Bosnians and Croats

Allegation: Syrian leader Bashar Al Assad is killing thousands of innocent Syrians.

Allegation: Russian leader Vladimir Putin poisoned several of his political opponents.

In these latter cases, the norms of neighborly morality do not apply. The alleged killers are not known personally by most of the victims and observers. Nor do the alleged killers directly carry out the killings—the lines of authority, and the details of the killing, are much more difficult to ascertain. Indeed, in the absence of such personal culpability and of documentation of the circumstances of murder, the killings can almost seem like crimes that did not happen or perpetrator-free crimes: As Josef Stalin cynically quipped, “A single death is a tragedy; a million deaths is a statistic.”

In the second decade of the twenty first century, such heinous crimes do not always go unpunished. Using the precedent of the Nuremberg Trials in post-World War II Europe, we now have an International Criminal Court. And at least occasionally, a leader like Karadzic can be held accountable for mass deaths—in his case, he was found guilty of genocide, war crimes and crimes against humanity. But for this result to occur, one needs to have massive amount of evidence, the power to arrest and extradite, and the decision of a court that proceeds according to international law. No wonder that more distant forms of killing typically go unpunished.

Even in the case of the conviction of Karadzic, consensus about the crime and punishment can remain elusive. The charge of genocide is very difficult to sustain; indeed, over a century after the killing of one million Armenians, Turkish leaders refuse to discuss or even use the term genocide. Militant Serbs believe that they are in a justifiable struggle to vindicate their own history and sustain their own culture, a struggle dating back to the battle of Kosovo in 1389! Paradoxically, for many Serbs, the actions of the late 20th century were a retaliation against neighbors whom they have loathed over the centuries.

So if truth is so difficult to establish, where is the dry land? Once we leave the neighborhood, on what bases can we render judgments of what is good and what is not, especially when cases are less clear-cut than the Syrian or the Serbian cases?

I find two sources of hope:

  1. Understanding the means, the methods, and the evidence on which assertions are made. If one is dealing with contemporary or historical political events, one needs to know how to make sense of journalism, eyewitness reports, historical documents, and other putative sources of evidence. This approach applies equally well to science, medicine, art, and indeed any way of marshalling and evaluating evidence.
  2. Identifying individuals and sources who are trustworthy. Even the most polymathic among us cannot be expected to be able to evaluate all argument and evidence by ourselves. And so it is especially important to identify those persons (known personally or known through the media) and those sources of information that we find to be regularly accurate and reliable. This does not mean that such persons or sources are always right. None can pass that test! Rather it means that when they are wrong, they acknowledge it. It also means that their judgments are not always predictable; rather, they evaluate each case on its merits.

In my next blog, I’ll turn my attention to the ethics of roles. I’ll pursue how, on the basis of these two promising sources, we can establish—or, perhaps, more precisely RE-establish—a firmer link between truth and goodness.

-Howard Gardner

Categories: Blog

Interview on MI Theory Reprinted

December 9, 2016 - 8:06am

In 2013, Howard Gardner was interviewed by the Spanish website tiching.com about his theory of multiple intelligences.

This blog reappeared in the 2016 Spanish-language education-themed book Hablamos de Educación (Let’s Talk About Education).

Click here to read the republished version of the interview (Spanish). The original English version has been reprinted below.

2013 Interview with Tiching.com, English translation. This interview appeared in Spanish in its entirety in 2013 on blog.tiching.com

Tiching: Your Multiple Intelligences Theory is known around the world, but how do you define the term “intelligence”?

Howard Gardner: An intelligence is the biological and psychological potential to analyze information in specific ways, in order to solve problems or to create products that are valued in a culture.

T: Your Theory explains that eight different intelligences exist. Do we have all the intelligences in various degrees, or does each person have only one type of intelligence?

HG: As implied by the definition, I reject the notion that human beings have a single intelligence, which can be drawn on for the full range of problem solving. What is usually called ‘intelligence’ refers to the linguistic and logical capacities that are valued in certain kinds of school and for certain school-like tasks. It leaves little if any room for spatial intelligence, personal intelligences, musical intelligence, etc.

All human beings have all of the intelligences. But we differ, for both genetic and experiential reasons, in our profile of intelligences at any moment. We can enhance our intelligences, but I am never going to become Yo-Yo Ma, Albert Einstein, Marie Curie, or Pele.

T: We attended your conference at Montserrat College, and you talked about two new intelligences that you want to introduce (pedagogical and existential). How has this issue advanced?

HG: In order for me to ‘endorse’ an intelligence, I need to carry out lots of research. I have not had the time to research ‘teaching intelligence,’ and the survey I conducted years ago of ‘existential intelligence’ left me uncertain about whether it is a full-blown intelligence. Yet I use these terms informally, and anyone else is welcome to do so as well.

T: Which criteria do you use in order to include a new type of intelligence in your theory?

HG: My eight criteria for an intelligence are laid out in Chapter 4 of my 1983 book Frames of Mind. These criteria are drawn from several disciplines and several kinds of populations. There is not a single foolproof equation for determining whether a candidate intelligence does or does not qualify. I weigh the various considerations and make the best judgment I can. My guess is that ‘teaching intelligence’ and ‘existential intelligence’ would do pretty well on the 8 criteria, but as I’ve said, I have not been able to do the required research to be confident about my conclusion.

T: Do you think you will include more types of intelligence in the future?

HG: Only in a speculative manner. My colleague Antonio Battro has written about a ‘digital intelligence’ and that is certainly worth thinking about. However, at present, what he calls ‘digital intelligence’ seems adequately accounted for by logical-mathematical and bodily-kinesthetic intelligence—the skills of coding and of manipulating a mouse and/or a cursor.

T: You have launched the Multiple Intelligences Oasis site; what are its objectives?

HG: This is a website, launched in the summer of 2013. It represents my effort to describe MI theory, to highlight powerful applications, and to point out problematic assertions—hence the image of an oasis (water in the middle of a parched desert). I’d be delighted if we could find a way to produce a high quality version in Spanish.

T: Most of the members of our community are teachers. How can they identify the intelligences of their pupils?

HG: When speaking to parents, I encourage them to take their child(ren) to a children’s museum and watch carefully what the child does, how she/she does it, what he/she returns to, where there is definite growth. Teachers could do the same or could set up ‘play areas’ which provide ‘nutrition’ for different intelligences… and watch carefully what happens and what does not happen with each child.

When a child is thriving, there is no reason to spend time assessing intelligences. But when a child is NOT thriving—in school or at home—that is the time to apply the lens of multiple intelligences and see whether one can find ways to help the child thrive in different environments.

T: Once intelligences are identified, how can they be enhanced? Are empowerment mechanisms different for each type of intelligence?

HG: Intelligences are enhanced when a person is engaged in activities that involve the exercise of that intelligence. It helps to have good teachers, ample resources, and personal motivation. Anyone can improve any intelligence; but it is easier to improve the intelligence if those factors are available and if you have high potential in that intelligence.

T: Should school curricula be redesigned in order to enhance all the intelligences? If yes, what should be transformed?

HG: I don’t think that it is necessary to rethink curricular goals. But it is certainly worth thinking about whether these goals can be reached in multiple ways. I think that any important educational goal can be realized via several routes. In Chapters 7-9 of my 1999 book The Disciplined Mind, I show how to teach important lessons in science, history, and music, through alternative intelligence routes.

T: Which is the importance of new technologies, such as Tiching, in the learning process of each pupil?

HG: Any good teacher should become acquainted with relevant technologies. But the technologies should not dictate an education goal. Rather, the teacher (or parent or student or policy maker) should ask: can technology help to achieve this goal, and which technologies are most likely to be helpful?

T: Which is the intelligence that you have most developed yourself?

HG: I think that I am strongest in linguistic and musical intelligence, and I continue to work on my interpersonal and intrapersonal intelligence.

T: What project(s) are you working on now?

HG: For the last twenty years, I have been engaged in The Good Project, a study of how professions survive in a time when markets are very powerful, which now has many offshoots. I am now working on a study of liberal arts and sciences in the 21st century. We want to understand how best to create and preserve a form of higher education that we value but that is in jeopardy for many reasons.

Categories: Blog

Truth, Beauty, Goodness, and the US Election

November 30, 2016 - 1:04pm

In the weeks following Election Day, many news outlets have devoted significant attention to analyzing the trends and conditions that led to the victory of Donald Trump for the American presidency.

Released on The Huffington Post, The Professional Ethicist, and Cathy Rubin’s CMRubinWorld, Howard Gardner has written a piece that looks at the election through the lenses of truth, beauty, and goodness. These three virtues, according to Gardner’s estimation, had a significant impact on the outcome in unexpected ways. Gardner probes how conceptions of truth guided the electorate, which candidate was able to create “beautiful” experiences, and how goodness likely factored into the voting decisions of millions of Americans.

Read Gardner’s post via The Professional Ethicist, and read it in Q&A format with Cathy Rubin at The Huffington Post.

Categories: Blog

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