I’m not much of a historian, and I’d never heard of George Counts until I learned about this speech. Addressing the Progressive Education Association’s annual conference, Counts described a world that seems all too familiar:

We live in troublous times; we live in an age of profound change; we live in an age of revolution….Today we are witnessing the rise of civilization quite without precedent in human history — a civilization which is founded on science, technology, and machinery, which possesses the most extraordinary power, and which is rapidly making the entire world a single great society. As a consequence of forces already released, whether in the field of economics, politics, morals, religion, or art, the old molds are being broken. And the peoples of the earth are seething with strange ideas and passions.
-from Dare Progressive Education be Progressive? 1932.

Counts delivered his speech during the height of the Great Depression, and his remarks stunned his audience, as he pointed a finger directly at their liberal complacency, implicating them in the perpetuation of the inequities they condemned. He acknowledged that the progressive education movement had achieved success in effecting positive changes to what might be generally classified as student-centered teaching practices. But Counts took progressives to task for the elitist orientation of their advocacy for school reforms, which he believed was rooted in a liberal individualism that has “elaborated no theory of social welfare.” He said that progressives lacked the moral backbone to make sacrifices, calling them “romantic sentimentalists.”

He said,

If Progressive Education is to be genuinely progressive, it must…establish an organic relation with the community, develop a realistic and comprehensive theory of welfare, fashion a compelling and challenging vision of human destiny, and become somewhat less frightened than it is today at the bogeys of imposition and indoctrination. In a word, Progressive Education cannot build its program out of the interests of the children: it cannot place its trust in a child-centered school.

How has anything changed since then? The problems that prompted his concerns seem remarkably immune to revision since they are still with us. And I wonder about my own role as a teacher in the cultural reproduction of a society in which privilege is measured by skin color, dialect, and material wealth. What am I willing to sacrifice? How will being a “good teacher” make any significant difference for kids whose social class marks them as most unlikely to succeed? What sacrifices might be necessary?

Counts believed that fundamental changes in the economic system were necessary, and the social agenda that he proposed is fraught with ethical contradictions for teachers. Artichoke and Lawrence Lessig are both thinking about the difficulty of working within a corrupt system without first acknowledging its corruption. As am I.