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 A more recently proposed remedy is called the “New Civics” (or “Action Civics”). The progressive approach to education rests on the faulty notion that knowledge concerning long-term human and social concerns is divided between “facts” (scientific data separated from judgments about right and wrong) and “values” (preferences about moral matters, such as justice, which are said to have no objective status). Most students, yearning to make the world better, find the study of “facts” boring and meaningless. The New Civics approach is to prioritize a values-oriented praxis over fact-based knowledge. As a result, New Civics uses direct community service and political action (such as protesting for gun control or lobbying for laws to address climate change) to teach students to bring change to the system itself. Under this guise, civics education becomes less about teaching civic knowledge and more about encouraging contemporary policy positions.

However well-intended, the New Civics only aggravates the already inherent problems of progressive education. Dispensing with ideas that transcend and inform history, students lack criteria for judging what a politically healthy nation looks like and they cannot defend what practical actions actually would improve the health of their community. A well-formulated education in political and moral principles is the necessary source of the knowledge citizens need to make wise judgments about voting, demonstrating, or any other civic activity. By neglecting true civic education, the New Civics movement only compounds the mistakes of today’s conventional education in civics. There are many aspects of formal education. The importance of professional education and technical training is not here in dispute. There is no question that one crucial purpose of education is to equip individuals with the knowledge and skills they need to provide for themselves and their families. More fundamental is the broader and deeper education called liberal education.
 * WHAT IS AUTHENTIC EDUCATION?

Education liberates human beings in the true sense—liberation from ignorance and confusion, from prejudice and delusion, and from untamed passions and fanciful hopes that degrade and destroy us as civilized persons. It helps us see the world clearly and honestly. In revealing human nature, it reveals what is right and good for human beings: authentic education is not “value-neutral” but includes moral education that explains the standards for right and wrong. It takes up the hard but essential task of character formation. Such an education can form free men and free women—self-reliant and responsible persons capable of governing themselves as individuals and taking part in self-government.

Such an education starts by teaching that all Americans are equal members of one national community. The unique character and talents of each person should be recognized and developed. The wide experiences and the varied backgrounds of our citizens should be respected and honored. But the truths that equality and liberty belong by nature to every human being without exception must be taught as the moral basis of civic friendship, economic opportunity, citizenship, and political freedom.

Such an education respects students’ intelligence and thirst for the truth. It is unafraid both to focus on the contributions made by the exceptional few, or acknowledge those that are less powerful, less fortunate, weaker, or marginalized. With the principle of equality as a foundation, such an education can incorporate the study of injustice and of tragedy in human affairs—including the American story’s uglier parts—and patiently addresses the ways injustices can be corrected.

Rather than learning to hate one’s country or the world for its inevitable wrongs, the well-educated student learns to appreciate and cherish the oases of civilization: solid family structures and local communities; effective, 37