Overview
Autodidacticism is puzzling: it presents the most obvious of observations, and yet it is totally revolutionary. It’s out of step with the dominant educational atmosphere, and yet it is altogether of the moment. It can feel like there’s nothing to tell young people about it, and yet it’s very important to emphasize it for them.
In the first sense, one could easily make the case that every human activity entails some form of learning, growth, or transformation (Dewey 1916). Some of this learning is of course biologically determined. Seen from that perspective, the idea of “self-study” or “autodidacticism” is not particularly meaningful.
And yet, of course it is. Autodidacticism ultimately only makes sense in opposition to formal schooling (Heywood 2001). In our conventional thinking, we are used to thinking of “education” as equivalent to “schooling.” This attitude can lead to an overemphasis on formal schooling and impoverish our understanding of learning (Gray 2013). For this reason, it is worth considering the idea of self-study and what can be gained from it.
Autodidacticism often appeals to people who for one reason or another object to the dominant social order. In the 1960s, this was often linked to a critique of capitalism, social conformity, race relations, etc. (Illich 1971; Fielding 2011; Miller 2002). More recently, on a very different register, religious parents and thinkers have favored autodidacticism as a response to secular education, which they view as insufficient or sinful (Arai 1999).
In a sense, autodidacticism has become quite popular. Many prominent entrepreneurs and social media stars recommend some form of autodidacticism, including Alex Fasulo, Gary Vaynerchuck, and even the psychologist Jordan Peterson. This doubtless feeds on the excitement surrounding people like Steve Jobs or Mark Zuckerberg, who experienced wild success without bothering to finish college.
This represents an interesting twist in the linking of autodidacticism to social critique. In this case, critics are still uncomfortable with the dominant social order, but self-study now is seen as allowing one to better achieve professional success and personal wealth.
And yet, seen from another perspective, this appearance of autodidacticism communicates a familiar social critique. While this might not be about undermining social institutions such as the family or the market, it can be seen as a reaction against perceived social failure in the form of the cost of higher education or oppressive versions of political correctness.
Pushing further, it can be seen as a vehicle for young people to reclaim education in the face of mounting stress and credentialism. The sociologist Natasha Warikoo has described our era as one of anxiety, which she sees as motivating an over-emphasis on formal schooling, credentialing, and a narrow swath of name brand institutions. Seen from that perspective, self-study can be seen as a way for young people to push back against what might be an increasingly less spontaneous or joyful attitude towards education.
This report on autodidacticism will take the following form: first, I’ll present the paradigms of autodidacticism that I’ve seen in the literature. Then I’ll remark on the literature on the efficacy of autodidacticism. From there, I’ll briefly note the applications of autodidacticism in schools as well as its practical applications, highlight some contemporary autodidact resources, and finally conclude with concrete recommendations and insights for young people. As always, a full bibliography appears at the end.
Types of Autodidacticism
Unsurprisingly, the literature on autodidacticism does not apply a single definition of the term. Maybe in the broadest sense, the definition is simple: self-directed learning that is (1) understood to be undertaken as such (i.e., understood to be undertaken as a learning enterprise) and (2) as happening outside of the school.
More specifically, I’ve found the following renderings in discussions of the topic:
- Spontaneous learning: this one has its intellectual antecedents in figures such as Rousseau (Buttry 1980). The basic idea here is that learning comes naturally to humans—they are inherently curious. The pedagogical correlative here is to leave a student entirely to his or her own devices, which will allow them to engage in the natural activity of learning (Illich 1971; Gato 1992; Holt 1976). The pursuit of this activity is perverted by the bureaucratic demands of the modern school. This manifests in approaches like “unschooling,” but it can take different forms.
- “Informally” formal study:[1] this one can take a few forms—homeschooling might be the most common. It has two key features: it happens in a formal/semi-formal fashion and is often directly intended as a substitute for formal schooling (Arai 1999; Arai 2000; Collom 2005).
In this case, autodidacticism is largely defined as the voluntary choice (by a student or parent) to enter into a learning relationship.[2] In this case, the pedagogical methods can be of any type and can vary dramatically (e.g., parent/teacher-directed, constructivist, progressive, unschooled, etc.). In some cases, this can look like traditional schooling that just happens to take place out of a school. People pursue this option for different reasons (e.g., the homeschooling movement in the US is largely dominated by religious groups that are often comfortable with traditional pedagogical methods but uncomfortable with mainstream pedagogical content, such as modern science).
- Self-study: in this case, people independently study things. They may collaborate in groups, as described above. Alternatively, they may study on their own. They may draw upon formal institutions, or they may not. They may believe that learning is a spontaneous expression of what it is to be human, or they may just want new skills to advance in the job market.
Efficacy of Autodidacticism
In one sense, there isn’t a ton of rigorous research available on the efficacy of autodidacticism. There are doubtless a few reasons for this, and at least one is likely that autodidacticism is at odds with so much of how we think about education. From one perspective, at least regarding some possible audiences, researching autodidacticism in a school is something like a heretic preaching atheism in church. Beyond that, it’s likely not on the radar and/or not seen as very relevant.
Regarding possible results, we have lots of examples from human history of autodidacticism working. For a large part of human history, even much of traditional academic study took the form of what we would often consider to be autodidacticism (Jacob 1988). Both anecdotally and historically, we have plenty of cases of people being successful after teaching themselves things. This can take the form of classic figures like Plato, the Buddha, or Thomas Jefferson, or more contemporary forms like the filmmaker and writer Astra Taylor (Taylor 2012).
In short, I think most people are willing to concede that people can learn on their own. I think we are little less sure about possible differences in speed of learning and qualitative changes brought about by self-study. Some have suggested that people may learn faster, more efficiently, more creatively, or simply think differently if engaged in self-study (e.g., Gray 2013; Luria 1934; Holt 1976; Illich 1971; Skenazy 2009). From what I’ve seen, we do not currently have much science to support those claims, which would admittedly be extremely difficult to study in any rigorous way. I, for one, would love to see the results of such studies.
Autodidacticism in Schools and in Practice
Almost by definition, autodidacticism happens outside of schools. There are, however, institutions and pedagogical practices that to varying degrees have attempted to employ autodidactic principles. The psychologist Peter Gray gives the example of the Sudbury School in Framingham, Massachusetts (USA) (Gray 2004). A more classic example is A.S. Neil’s Summerhill School in the UK (Neil, 1960). These schools attempt to harness autodidactic principles but house them within a single institution.
On a very different register, the philosopher Jacques Ranciere is famous for theorizing around the obscure case of the 18th century French pedagogue, Joseph Jacotot. Jacotot became quite famous in his time for recommending that educators teach topics of which they are ignorant. The logic was that applying the pressure associated with formal learning institutions to settings in which the educator did not know the topic would provide the best of both worlds: a mechanism of accountability in the classroom that was harnessed to people’s natural ability and inclination to learn. Ranciere believed this experience could lead to a certain socio-political awareness (Ranciere 1991; 2010).
A number of practical how-to guides are on the market for young people interested in unschooling, homeschooling, or self-study. This has almost spawned its own genre of nonfiction—a blend of memoir, educational theory, self-help, and hagiography. I’m inclined to think it’s both tedious and illuminating, though I can imagine it being inspiring for a discontented young person (Llewellyn 1991; Holt 1964; Skenazy 2009; Stevens 2001; Taylor 2012).
They boil down to a single insight: school can be unpleasant; you can teach yourself things and be successful using that knowledge and those skills.
Contemporary Autodidacticism
The current historical period is particularly suited to autodidacts. On some accounts, there is something about the current socio-cultural climate that suggests that self-study is particularly relevant. From another perspective, it might just be that the growth of the Internet has made autodidacticism more accessible than ever before.
Regardless of the interpretation, there is certainly a plethora of podcasts, blogs, YouTube channels, online learning platforms, etc. that facilitate self-study. Here are a few particularly prominent examples of learning platforms:
These resources are used to teach everything from traditional academic subjects, to financial literacy, to artistic and creative expression.
What Can Young People Take from Autodidacticism?
- Formal schooling is useful, but it might not be the best fit for everyone; alternative pathways have been pioneered for students inclined to them
- Autodidacticism can take many forms, including unconventional schools that are notably different from constructivist, Waldorf, or progressive schools
- Self-study can refresh our awareness of the joys of learning
- In a knowledge economy, the ability to effectively engage in self-study is increasingly important; this is true for professional reasons but also for personal development and even civic participation
- It is very likely that engaging in successful self-study can boost one’s self-confidence regarding one’s ability to manage the world and successfully find one’s place in it
- We’re living in something of a golden age for the autodidact; it is worth knowing the vast extent of the opportunities available
Bibliography
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Arai, B. (2000) “Changing motives for homeschooling in Canada” Canadian Journal of Education 25(3), 204-217
Aurini, J and Davies, S. (2005). “Choice with markets: Homeschooling in the context of private education” British Journal of Sociology of Education, 26(4), 461-474
Barratt-Peacock, J. (2003). “Australian home education: A model” Evaluation and Research in Education 77(2-3), 101-111
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[1] The second report in this series takes up the topic of informal education much more directly
[2] Needless to say, there can be overlap between types 1 and 2: