If there is inequality in nature, still there must be equal chance for all - or if greater for some and for some less - the weaker should be given more chance than the strong. In other words, a Brahmin is not so much in need of education as a Chandala. If the son of a Brahmin needs one teacher, that of a Chandala needs ten. For greater help must be given to him whom nature has not endowed with an acute intellect from birth. It is a madman who carries coals to Newcastle. The poor, the downtrodden, the ignorant, let these be your God.
The real difficulty, the difficulty which has baffled the sages of all times, is rather this: how can we make our teaching so potent in the motional life of man, that its influence should withstand the pressure of the elemental psychic forces in the individual?
There's all kind of evidence that there is enormous corruption in the distribution of that money. For example, they gave about $100 to $150 dollars to each of the teachers. They gave about $500 dollars to those who were getting married. Through this process, they obviously collected a lot of votes, but these monies could not solve the structural problems that these people face. But the only result, the only consequence, was that a big sum from the budget was wasted this way.
Teachers, who educate children, deserve more honour than parents, who merely gave them birth; for the latter provided mere life, while the former ensure a good life.
I’ve worked in an economy that rewards someone who saves the lives of others on a battlefield with a medal, rewards a great teacher with thank-you notes from parents, but rewards those who can detect the mispricing of securities with sums reaching into the billions.
To a student: Dear Miss - I have read about sixteen pages of your manuscript . . . I suffered exactly the same treatment at the hands of my teachers who disliked me for my independence and passed over me when they wanted assistants. . . . Keep your manuscript for your sons and daughters, in order that they may derive consolation from it and not give a damn for what their teachers tell them or think of them. . . . There is too much education altogether.
It is because of our unassailable enthusiasm, our profound reverence for education, that we habitually demand of it the impossible. The teacher is expected to perform a choice and varied series of miracles.
You must look most intimately and discover for yourself; then it is your own, not somebody else’s, not something that you have been told, because there is no teacher and no follower.
I barely got out of school, I got out of school, mainly, because I was a champ, and I actually didn't pass. I won't name the teachers that put me through, but I want. If I was not a Muslim, or a follower of the Honorable Elijah Mohammed I couldn't talk to somebody for two minutes. I believe I can hold my own as an intelligent conversation, but it all come from the Honorable Elijah Mohammed.
Of course there is matter for remark in poems. Nobody denies that. But it must be solemnly laid on everybody in this world to make his own observations and remarks. That's what we mean by thinking, and that's about all we mean. A teacher says to a pupil "Watch me notice a few things in the next few months: let's see you notice a few things too."
I want every math teacher to know math. I want every science teacher to have expertise in science. I want them to know how to inspire and engage young people.
Effective science teaching calls for active contact with research and that teachers need to mingle with other scientists and to know what is going on in the field.
Only great pain is, as the teacher of great suspicion, the ultimate liberator of the spirit...I doubt whether such pain improves us-but I do know it deepens us.