Values in the News: Cuts to Gifted Education (Part 3)

This is the final article in a three-part exploration of the values that underpin support for gifted education and other forms of streaming students (and the fierce resistance to it).

Over the past two weeks, I delved into recent efforts to cut gifted education programs and other methods of streaming students into academic and non-academic tracks. My first article demonstrated how an exclusive focus on the costs and benefits of gifted education is not particularly fruitful for a policy analyst. There are few costs (and few benefits), so this lens provides little insight into the importance of these programs to students, parents, and educators.

In my second article, I outlined how considerations of fairness are a more useful way to understand the moral underpinnings of gifted education. Importantly, the meaning of “fairness” differs defending on your worldview, and gifted education serves as an excellent example of the two main expressions of fairness: some people on the left define fairness as equity (i.e. everyone is treated in the same way), while the bulk of the political spectrum – the entire right and a large proportion of the left – view fairness as a question of proportionality (i.e. people get what they deserve). Consequently, since gifted programs are inherently inequitable, opposition from certain left-wing groups would be expected. However, gifted programs resonate with the proportionality values of a broader subsection of the population, so any effort to shrink or cut gifted programs is likely to confront fierce opposition. Overall, I argue that proponents and opponents of gifted education fundamentally disagree over the fairness of the programs, not their effectiveness.

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Values in the News: Cuts to Gifted Education (Part 2)

This is the second article in a three-part exploration of the values that underpin support for gifted education and other forms of streaming students (and the fierce resistance to it). Read the first article here.

Last week, I opened a discussion on the costs and benefits of streaming students into academic and non-academic tracks, such as through gifted education programs. Despite the rancorous debate about the merits of these initiatives, there is little evidence that they make a difference in academic outcomes for students in either Canada or the United States. In other words, students in gifted education programs don’t perform much better than similarly intelligent students in ordinary schools. At the same time though, and there is little evidence that gifted programs are using disproportionate resources that could otherwise be used to improve the educations of a broader subset of the population. In sum, gifted education introduces few measurable costs and benefits.

This leaves us with a puzzle: if gifted programs don’t matter, why are they so contentious? Why did protesters almost come to blows when the mayor of New York tried to widen the eligibility requirements for specialized high schools (a form of gifted education)? Certainly, there is a perception that gifted education programs are superior, so maybe that explains why parents are so invested. But policymakers should know better. Why not let sleeping dogs lie and just leave gifted programs alone?

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Values in the News: Cuts to Gifted Education (Part 1)

This is the first article in a three-part exploration of the values that underpin support for gifted education and other forms of streaming students (and the fierce resistance to it).

About two years ago, it was almost impossible to open the New York Times without finding an article about streaming in the education system. Streaming (or tracking) is the practice of separating students into different classes based on academic performance and/or capacity. Streaming can occur in two main ways: between schools through the creation of specialized schools that have academic requirements for entrance (e.g. science-focused schools, sports schools, gifted schools, etc.) or within schools by offering differing course streams based on academic ability (e.g. pure vs. applied math, Advanced Placement courses).

In the past several years, backlash against student streaming has intensified, sparking intense debate over the practice. The most widely debated effort was probably mayor Bill de Blasio’s attempt to scrap the SHSAT, an standardized exam that regulates admission to eight selective high schools in New York that serve as a feeder system to the most prestigious universities in the U.S. This step was intended to reduce (primarily racial) discrepancies between the students admitted to these high schools and the broader population of New York. After fierce public resistance, led primarily by Asian-American families (who are disproportionately admitted to these schools), de Blasio’s effort failed.

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Toolbox: How We Use Reason to Morally Justify Anything

“Toolbox” articles delve into a new way of looking at values, with a view to using these techniques in future articles.

Last week, I introduced the two systems of thinking: System 1, which is based on emotions, intuitions, and heuristics (i.e. rules of thumb), and System 2, which is rational and methodological. Using the Monty Hall problem, a famous brain teaser, I demonstrated how System 1 thinking can lead to mistakes, but also how System 2 can override these errors with time and effort (spoiler alert: it’s extremely uncomfortable, and you would have to be an masochist to want to do that every day).

In this article, I’ll bring the conversation back to values. There is considerable evidence to suggest that value-based judgements are derived from System 1, not System 2. An important piece of proof is “moral dumbfounding”, instances when people have a strong negative moral reaction to a situation (e.g. a moral vignette), but they struggle to explain why they feel that way. If pressed for a justification for their reactions, individuals are left speechless and confused. Sometimes, they conclude that certain acts are just wrong, and no explanation is necessary.

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Toolbox: System 1 and System 2 Thinking

“Toolbox” articles delve into a new way of looking at values, with a view to using these techniques in future articles.

Philosophers have emphasized the key role of rationality in human decision-making for millennia. To Aristotle, reason was humanity’s defining characteristic, the only factor that separates people and beasts. The central importance of reason was further developed during the Enlightenment through the works of Mill, Smith, and Kant.

However, it was in the last century that the cult of rationality reached its extreme in the form of homo economicus, or “the rational man,” the cold, calculating, self-interested figure that stalks economics textbooks across the world. When faced with an important decision, homo economicus feels nothing. Like a supercomputer, they calculate the predicted utility of all possible outcomes, applies a discount rate on future gains (probably using the interest rate on a U.S. treasury bill), and selects the option that will maximize their overall utility.

No doubt, the model of homo economicus has led to impressive developments in the social sciences, from the influential writings of Milton Freeman to the power of game theory. Even so, it should always be remembered that homo economicus is a model, and like all models, it’s wrong (although it can be useful). From Blink to Nudge, best-sellers are constantly showing that homo economicus doesn’t exist. Our decision-making is often driven by emotions and heuristics (i.e. mental rules-of-thumb that allow people to sidestep the arduous process of reasoning), rather than rationality.

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