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69-537: The Alberta Advantage is a term referencing the provincial ethos of the province of Alberta and the features that differentiate Alberta from other Canadian provinces and territories. Jack Mintz, the director of the University of Calgary's School of Public Policy defined the Alberta Advantage as "a great life with rising incomes and reasonable public services..." The historical Alberta Tax Advantage

138-547: A certain objective from the beginning of the play. However, Murray clarifies that strict constancy is not always the rule in Greek tragedy characters. To support this, he points out the example of Antigone who, even though she strongly defies Creon at the beginning of the play, begins to doubt her cause and plead for mercy as she is led to her execution. Several other aspects of the character element in ancient Greek tragedy are worth noting. One of these, which C. Garton discusses,

207-417: A component of argument. Speakers must establish ethos from the start. This can involve "moral competence" only; Aristotle, however, broadens the concept to include expertise and knowledge. For the most part, this perspective of ethos is the one discussed the most by schools and universities. Ethos is limited, in his view, by what the speaker says. Others, however, contend that a speaker's ethos extends to and

276-680: A federal nor a state-level sales tax." Alberta has lowered its higher corporate tax rate to 8%, the "lowest taxes overall of any province or territory" in Canada (by 3.5%), after the passing of Bill 3, Job Creation Tax cut passed by the UCP majority Government on June 28, 2019. This reduction was originally scheduled to occur over 3 years, but was then accelerated as part of the COVID response, "Alberta's Recovery Plan", in 2020. Ethos Ethos ( ἦθος , ἔθος ; plurals: ethe , ἤθη ; ethea , ἤθεα )

345-455: A great talent for this and he amassed a considerable fortune. According to Pliny the Elder ( NH VII.30) he could sell a single oration for twenty talents . However, his weak voice meant that he was not himself a good public speaker. He played no direct part in state affairs, but he published many pamphlets which influenced the public and provide significant insight into major political issues of

414-459: A natural aptitude which was inborn, knowledge training granted by teachers and textbooks, and applied practices designed by educators. He also stressed civic education, training students to serve the state. Students would practice composing and delivering speeches on various subjects. He considered natural ability and practice to be more important than rules or principles of rhetoric. Rather than delineating static rules, Isocrates stressed "fitness for

483-493: A speaker is a high- or a low-ethos speaker. Violations of ethos include: Completely dismissing an argument based on any of the above violations of ethos is an informal fallacy ( Appeal to motive ). The argument may indeed be suspect; but is not, in itself, invalid. Although Plato never uses the term "ethos" in his extant corpus; scholar Collin Bjork, a communicator, podcaster, and digital rhetorician, argues that Plato dramatizes

552-469: A speaker's or writer's durable position of authority in the world; invented ethos relies more on the immediate circumstances of the rhetorical situation. Ethos, or character, also appears in the visual art of famous or mythological ancient Greek events in murals, on pottery, and sculpture referred to generally as pictorial narrative. Aristotle even praised the ancient Greek painter Polygnotos because his paintings included characterization. The way in which

621-589: A specific person, people, organization, culture, or movement. For example, the poet and critic T. S. Eliot wrote in 1940 that "the general ethos of the people they have to govern determines the behavior of politicians". Similarly the historian Orlando Figes wrote in 1996 that in Soviet Russia of the 1920s "the ethos of the Communist party dominated every aspect of public life". Ethos may change in response to new ideas or forces. For example, according to

690-585: A time. Many of them went on to be prominent philosophers, legislators, historians, orators, writers, and military and political leaders. The first students in Isocrates' school were Athenians. However, after he published the Panegyricus in 380 BC, his reputation spread to many other parts of Greece . Some of his students included Isaeus , Lycurgus , Hypereides , Ephorus , Theopompus , Speusippus , and Timotheus . Many of these students remained under

759-440: A unified identity that is similar to human nature is usually fulfilled. Thirdly, characters in tragedies include incongruities and idiosyncrasies. Another aspect stated by Garet is that tragedy plays are composed of language, character, and action, and the interactions of these three components; these are fused together throughout the play. He explains that action normally determines the major means of characterization. For example,

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828-501: A way as to multiply the positions from which women may speak" (83). Rhetorical scholar and Kate Ronald's claim that "ethos is the appeal residing in the tension between the speaker's private and public self", (39) also presents a more postmodern view of ethos that links credibility and identity. Similarly, Nedra Reynolds and Susan Jarratt echo this view of ethos as a fluid and dynamic set of identifications, arguing that "these split selves are guises, but they are not distortions or lies in

897-425: Is a Greek word originally meaning "accustomed place" (as in ἤθεα ἵππων "the habitats of horses/", Iliad 6.511, 15.268), "custom, habit", equivalent to Latin mores . Ethos forms the root of ethikos ( ἠθικός ), meaning " morality , showing moral character". As an adjective in the neuter plural form ta ethika. In modern usage, ethos denotes the disposition, character, or fundamental values peculiar to

966-510: Is important to scholars' understanding of literacy in Sparta because it indicates that Spartans were able to read and that they often put written documents to use in their public affairs. Because of Plato 's attacks on the sophists, Isocrates' school – having its roots, if not the entirety of its mission, in rhetoric, the domain of the sophists – came to be viewed as unethical and deceitful. Yet many of Plato's criticisms are hard to substantiate in

1035-499: Is no known copy. Other surviving works include his autobiographical Antidosis , and educational texts such as Against the Sophists . Isocrates wrote a collection of ten known orations, three of which were directed to the rulers of Salamis on Cyprus. In To Nicocles , Isocrates suggests first how the new king might rule best. For the extent of the rest of the oration, Isocrates advises Nicocles of ways to improve his nature, such as

1104-401: Is shaped by the overall moral character and history of the speaker—that is, what people think of his or her character before the speech has even begun (cf Isocrates ). According to Aristotle , there are three categories of ethos: In a sense, ethos does not belong to the speaker but to the audience and it's appealing to the audience's emotions. Thus, it is the audience that determines whether

1173-423: Is the fact that either because of contradictory action or incomplete description, the character cannot be viewed as an individual, or the reader is left confused about the character. One method of reconciling this would be to consider these characters to be flat, or type-cast, instead of round. This would mean that most of the information about the character centers around one main quality or viewpoint. Comparable to

1242-500: Is to contrast his ways of teaching with Sophism. While Isocrates does not go against the Sophist method of teaching as a whole, he emphasizes his disagreement with bad Sophistic practices. Isocrates' program of rhetorical education stressed the ability to use language to address practical problems, and he referred to his teachings as more of a philosophy than a school of rhetoric. He emphasized that students needed three things to learn:

1311-665: Is troubling for black women. Pittman writes, "Unfortunately, in the history of race relations in America, black Americans' ethos ranks low among other racial and ethnic groups in the United States. More often than not, their moral characters have been associated with a criminalized and sexualized ethos in visual and print culture" (43). The ways in which characters were constructed is important when considering ethos, or character, in Greek tragedy . Augustus Taber Murray explains that

1380-509: The Eristics , who disputed about theoretical and ethical matters, and the Sophists , who taught political debate techniques. Also, while Isocrates is viewed by many as being a rhetor and practicing rhetoric, he refers to his study as philosophia —which he claims as his own. "Against the Sophists" is Isocrates' first published work where he gives an account of philosophy. His principal method

1449-551: The interdependence between ethos and cultural context by arguing that "To have ethos is to manifest the virtues most valued by the culture to and for which one speaks" (60). While scholars do not all agree on the dominant sphere in which ethos may be crafted, some agree that ethos is formed through the negotiation between private experience and the public, rhetorical act of self-expression. Karen Burke LeFevre's argument in Invention as Social Act situates this negotiation between

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1518-563: The self (47). In the era of mass-mediated communication, Oddo contends, one's ethos is often created by journalists and dispersed over multiple news texts. With this in mind, Oddo coins the term intertextual ethos, the notion that a public figure's "ethos is constituted within and across a range of mass media voices" (48). In "Black Women Writers and the Trouble with Ethos", scholar Coretta Pittman notes that race has been generally absent from theories of ethos construction and that this concept

1587-487: The sophist Hippias ) and adopted Aphareus (writer) , one of her sons by a previous marriage. There is no evidence for Isocrates' participation in public life during Peloponnesian War (431–404). His professional career is said to have begun with logography : he was a hired courtroom speechwriter . Athenian citizens did not hire lawyers; legal procedure required self-representation. Instead, they would hire people like Isocrates to write speeches for them. Isocrates had

1656-474: The 2020 Encyclopedia Britannica. Isocrates would have been 14 years old when the democracy voted to kill all the male citizens of the small Thracian city of Scione . There are accounts, including that of Isocrates himself, stating that the Peloponnesian War wiped out his father's estate, and Isocrates was forced to earn a living. Late in his life, he married a woman named Plathane (daughter of

1725-726: The Greeks, was the greatest." With the neo-Aristotelian turn in rhetoric, Isocrates' work sometimes gets cast as a mere precursor to Aristotle's systematic account in On Rhetoric . However, Ekaterina Haskins reads Isocrates as an enduring and worthwhile counter to Aristotelian rhetoric. Rather than the Aristotelian position on rhetoric as a neutral tool, Isocrates understands rhetoric as an identity-shaping performance that activates and sustains civic identity. The Isocratean position on rhetoric can be thought of as ancient antecedent to

1794-504: The Jewish historian Arie Krampf, ideas of economic modernization which were imported into Palestine in the 1930s brought about "the abandonment of the agrarian ethos and the reception of...the ethos of rapid development". In rhetoric , ethos (credibility of the speaker) is one of the three artistic proofs ( pistis , πίστις) or modes of persuasion (other principles being logos and pathos ) discussed by Aristotle in ' Rhetoric ' as

1863-523: The Peace; Aristotle called it On the Confederacy . Isocrates wrote this speech for the reading public, asking that both sides be given an unbiased hearing. Those in favour of peace have never caused misfortune, while those embracing war lurched into many disasters. Isocrates criticized the flatterers who had brought ruin to their public affairs. In Panathenaicus, Isocrates argues with a student about

1932-691: The Spartan laws but he did not seem to recognize the rights of the Helots. Ten years later Isocrates wrote a letter to Archidamus, now the king of Sparta, urging him to reconcile the Greeks, stopping their wars with each other so that they could end the insolence of the Persians. At the end of the Social War in 355 BC, 80-year-old Isocrates wrote an oration addressed to the Athenian assembly entitled On

2001-474: The actual work of Isocrates; at the end of Phaedrus , Plato even shows Socrates praising Isocrates (though some scholars have taken this to be sarcasm). Isocrates saw the ideal orator as someone who must possess not only rhetorical gifts, but also a wide knowledge of philosophy, science, and the arts. He promoted the Greek ideals of freedom, self-control, and virtue; in this, he influenced several Roman rhetoricians, such as Cicero and Quintilian , and influenced

2070-437: The character cannot exist without plot, and so the character is secondary to the plot. Murray maintains that Aristotle did not mean that complicated plot should hold the highest place in a tragedy play. This is because the plot was, more often than not, simple and therefore not a major point of tragic interest. Murray conjectures that people today do not accept Aristotle's statement about character and plot because to modern people,

2139-454: The character's choice, the pictorial narrative often shows an earlier scene than when the action was committed. Stansbury-O'Donnell gives an example of this in the form of a picture by the ancient Greek artist Exekia which shows the Greek hero Ajax planting his sword in the ground in preparation to commit suicide, instead of the actual suicide scene (Stansbury-O'Donnell, p. 177). Additionally, Castriota explains that ancient Greek art expresses

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2208-612: The city (Athens) to learn through imitation. His students aimed to learn how to serve the city. "At the core of his teaching was an aristocratic notion of arete ("virtue, excellence"), which could be attained by pursuing philosophia – not so much the dialectical study of abstract subjects like epistemology and metaphysics that Plato marked as "philosophy" as the study and practical application of ethics, politics and public speaking ". The philosopher Plato (a rival of Isocrates) founded his own academy in response to Isocrates' foundation. Isocrates accepted no more than nine pupils at

2277-472: The complexity of rhetorical ethos in the Apology of Socrates . For Aristotle, a speaker's ethos was a rhetorical strategy employed by an orator whose purpose was to "inspire trust in his audience" ( Rhetorica 1380). Ethos was therefore achieved through the orator's "good sense, good moral character, and goodwill", and central to Aristotelian virtue ethics was the notion that this "good moral character"

2346-420: The concept of persona has emerged from the literary tradition, and is associated with a theatrical mask. Roger Cherry explores the distinctions between ethos and pathos to mark the distance between a writer's autobiographical self and the author's discursive self as projected through the narrator. The two terms also help to refine distinctions between situated and invented ethos. Situated ethos relies on

2415-420: The core concepts of liberal arts education . Although Isocrates has been largely marginalized in the history of philosophy, his contributions to the study and practice of rhetoric have received more attention. Thomas M. Conley argues that through Isocrates' influence on Cicero, whose writings on rhetoric were the most widely and continuously studied until the modern era, "it might be said that Isocrates, of all

2484-462: The day. Around 392 BC Isocrates set up his own school of rhetoric at the Lyceum . Prior to Isocrates, teaching consisted of first-generation Sophists, such as Gorgias and Protagoras , walking from town to town as itinerants, who taught any individuals interested in political occupations how to be effective in public speaking. Isocrates encouraged his students to wander and observe public behavior in

2553-428: The depiction of a character was limited by the circumstances under which Greek tragedies were presented. These include the single unchanging scene, necessary use of the chorus, small number of characters limiting interaction, large outdoor theatres , and the use of masks, which all influenced characters to be more formal and simple. Murray also declares that the inherent characteristics of Greek tragedies are important in

2622-526: The flat character option, the reader could also view the character as a symbol. Examples of this might be the Eumenides as vengeance, or Clytemnestra as symbolizing ancestral curse. Yet another means of looking at character, according to Tycho von Wilamowitz and Howald, is the idea that characterization is not important. This idea is maintained by the theory that the play is meant to affect the viewer or reader scene by scene, with attention being only focused on

2691-414: The idea that character was the major factor influencing the outcome of the Greeks' conflicts against their enemies. Because of this, "ethos was the essential variable in the equation or analogy between myth and actuality". Isocrates Isocrates ( / aɪ ˈ s ɒ k r ə t iː z / ; Ancient Greek : Ἰσοκράτης [isokrátɛ̂ːs] ; 436–338 BC) was an ancient Greek rhetorician , one of

2760-403: The influence that such ethical representation may exert upon the public". Castriota also explains that according to Aristotle, "[t]he activity of these artists is to be judged worthy and useful above all because exposure of their work is beneficial to the polis ". Accordingly, this was the reason for the representation of character, or ethos, in public paintings and sculptures. In order to portray

2829-405: The instruction of Isocrates for three to four years. Timotheus had such a great appreciation for Isocrates that he erected a statue at Eleusis and dedicated it to him. According to George Norlin, Isocrates defined rhetoric as outward feeling and inward thought of not merely expression, but reason, feeling, and imagination. Like most who studied rhetoric before and after him, Isocrates believed it

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2898-610: The literacy of the Spartans . In section 250, the student claims that the most intelligent of the Spartans admired and owned copies of some of Isocrates' speeches. The implication is that some Spartans had books, were able to read them, and were eager to do so. The Spartans, however, needed an interpreter to clear up any misunderstandings of double meanings which might lie concealed beneath the surface of complicated words. This text indicates that some Spartans were not illiterate. This text

2967-547: The main owes both its birth and its growth to teaching [...] while moral virtue comes about as a result of habit, whence also its name ethike is one that is formed by a slight variation from the word ethos (habit)" (952). Discussing women and rhetoric, scholar Karlyn Kohrs Campbell notes that entering the public sphere was considered an act of moral transgression for females of the nineteenth century: "Women who formed moral reform and abolitionist societies, and who made speeches, held conventions, and published newspapers, entered

3036-451: The makeup of the characters. One of these is the fact that tragedy characters were nearly always mythical characters. This limited the character, as well as the plot, to the already well-known myth from which the material of the play was taken. The other characteristic is the relatively short length of most Greek plays. This limited the scope of the play and characterization so that the characters were defined by one overriding motivation toward

3105-412: The meaning of ethos within rhetoric as expressing inherently communal roots. This stands in direct opposition to what she describes as the claim "that ethos can be faked or 'manipulated'" because individuals would be formed by the values of their culture and not the other way around (336). Rhetorical scholar John Oddo also suggests that ethos is negotiated across a community and not simply a manifestation of

3174-536: The medieval period. The earliest manuscripts dated from the ninth or tenth century, until fourth century copies of Isocrates' first three orations were found in a single codex during a 1990's excavation at Kellis , a site in the Dakhla Oasis of Egypt . We have nine letters in his name, but the authenticity of four of those has been questioned. He is said to have compiled a treatise, the Art of Rhetoric, but there

3243-415: The most memorable things about tragedy plays are often the characters. However, Murray does concede that Aristotle is correct in that "[t]here can be no portrayal of character [...] without at least a skeleton outline of plot". One other term frequently used to describe the dramatic revelation of character in writing is " persona ". While the concept of ethos has traveled through the rhetorical tradition,

3312-455: The occasion," or kairos (the rhetor's ability to adapt to changing circumstances and situations). His school lasted for over fifty years, in many ways establishing the core of liberal arts education as we know it today, including oratory, composition, history, citizenship, culture, and morality. Of the 60 orations in his name available in Roman times, 21 remained in transmission by the end of

3381-423: The people what exactly he expects of them. Isocrates makes a point in stating that courage and cleverness are not always good, but moderation and justice are. The third oration about Cyprus is an encomium to Euagoras who is the father of Nicocles. Isocrates uncritically applauds Euagoras for forcibly taking the throne of Salamis and continuing rule until his assassination in 374 BC. Two years after his completion of

3450-442: The philosopher's sense. Rather they are 'deceptions' in the sophistic sense: recognition of the ways one is positioned multiply differently" (56). Rhetorical scholar Michael Halloran has argued that the classical understanding of ethos "emphasizes the conventional rather than the idiosyncratic , the public rather than the private" (60). Commenting further on the classical etymology and understanding of ethos , Halloran illuminates

3519-495: The play Julius Caesar, is a good example for a character without credibility, Brutus. Another principle he states is the importance of these three components' effect on each other; the important repercussion of this being character's impact on action. Augustus Taber Murray also examines the importance and degree of interaction between plot and character. He does this by discussing Aristotle's statements about plot and character in his Poetics: that plot can exist without character, but

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3588-407: The private and the public, writing that ethos "appears in that socially created space, in the 'between', the point of intersection between speaker or writer and listener or reader" (45–46). According to Nedra Reynolds, "ethos, like postmodern subjectivity , shifts and changes over time, across texts, and around competing spaces" (336). However, Reynolds additionally discusses how one might clarify

3657-485: The province in the "middle of the pack". Before 2015, at 10%, "Alberta had the lowest corporate tax rate in Canada." The 2015 corporate tax increase to 12% meant that both British Columbia and Ontario had a 0.5% lower corporate tax rate than Alberta, and taxes in Saskatchewan, Manitoba, and Quebec that were almost identical to Alberta's. By 2017, after the 2015 tax policy changes, "Alberta's top personal income tax rate

3726-455: The public sphere and thereby lost their claims to purity and piety " (13). Crafting an ethos within such restrictive moral codes, therefore, meant adhering to membership of what Nancy Fraser and Michael Warner have theorized as counter publics. While Warner contends that members of counter publics are afforded little opportunity to join the dominant public and therefore exert true agency, Nancy Fraser has problematized Habermas 's conception of

3795-623: The public sphere as a dominant "social totality" by theorizing "subaltern counter publics", which function as alternative publics that represent "parallel discursive arenas where members of subordinated social groups invent and circulate counterdiscourses, which in turn permit them to formulate oppositional interpretations of their identities, interests, and needs" (67). Though feminist rhetorical theorists have begun to offer ways of conceiving of ethos that are influenced by postmodern concepts of identity, they remain cognizant of how these classical associations have shaped and still do shape women's use of

3864-446: The rhetorical tool. Johanna Schmertz draws on Aristotelian ethos to reinterpret the term alongside feminist theories of subjectivity, writing that, "Instead of following a tradition that, it seems to me, reads ethos somewhat in the manner of an Aristotelian quality proper to the speaker's identity, a quality capable of being deployed as needed to fit a rhetorical situation, I will ask how ethos may be dislodged from identity and read in such

3933-436: The section at hand. This point of view also holds that the different figures in a play are only characterized by the situation surrounding them, and only enough so that their actions can be understood. Garet makes three more observations about a character in Greek tragedy. The first is an abundant variety of types of characters in Greek tragedy. His second observation is that the reader or viewer's need for characters to display

4002-424: The sophists Prodicus and Gorgias , and the moderate oligarch Theramenes , and to have associated with Socrates , but these reports may reflect later views of his intellectual roots more than historical fact". He passed his youth in a period following the death of Pericles , a time in which "wealth – both public and private – was dissipated", and "political decision were ill-conceived and violent" according to

4071-460: The subject and his actions are portrayed in visual art can convey the subject's ethical character and through this the work's overall theme, just as effectively as poetry or drama can. This characterization portrayed men as they ought to be, which is the same as Aristotle's idea of what ethos or character should be in tragedy. (Stansbury-O'Donnell, p. 178) Mark D. Stansbury-O'Donnell states that pictorial narratives often had ethos as its focus, and

4140-426: The ten Attic orators . Among the most influential Greek rhetoricians of his time, Isocrates made many contributions to rhetoric and education through his teaching and written works. Greek rhetoric is commonly traced to Corax of Syracuse , who first formulated a set of rhetorical rules in the fifth century BC. His pupil Tisias was influential in the development of the rhetoric of the courtroom , and by some accounts

4209-513: The three orations, Isocrates wrote an oration for Archidamus, the prince of Sparta. Isocrates considered the settling of the Thebans colonists in Messene a violation of the Peace of Antalcidas. He was bothered most by the fact that this ordeal would not restore the true Messenians but rather the Helots, in turn making these slaves masters. Isocrates believed justice was most important, which secured

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4278-468: The use of education and studying the best poets and sages. Isocrates concludes with the notion that, in finding the happy mean, it is better to fall short than to go to excess. His second oration concerning Nicocles was related to the rulers of Salamis on Cyprus; this was written for the king and his subjects. Isocrates again stresses that the surest sign of good understanding is education and the ability to speak well. The king uses this speech to communicate to

4347-639: Was based on its "three main pillars"—lower "personal income taxes, corporate income taxes, and sales taxes." According to the Fraser Institute , in "2014, Alberta had the lowest top combined federal-provincial/state tax rate out of 60 Canadian provinces and American states." A January 5, 2017 Fraser Institute article entitled "The End of the Alberta Tax Advantage", said that the 2015 tax policy changes were introduced in Alberta placed

4416-493: Was increased in virtuous degree by habit ( Rhetorica 1380). Ethos also is related to a character's habit as well (The Essential Guide to Rhetoric, 2018). The person's character is related to a person's habits (The Essential Guide to Rhetoric, 2018). Aristotle links virtue, habituation, and ethos most succinctly in Book II of Nicomachean Ethics : "Virtue, then, being of two kinds, intellectual and moral, intellectual virtue in

4485-511: Was the 46th lowest." The province's top rate was in the "highest third of North American jurisdictions." The report said that, "Comparing the marginal personal income tax rate at four different income levels reveals that Alberta no longer [had] a distinct tax advantage in any of those levels examined." While Alberta was the only Canadian province to not have a provincial sales tax, compared to "American energy jurisdictions" this does not give Alberta an advantage as "there are several states with neither

4554-423: Was the son of Theodorus who owned a workshop that manufactured aulos . His mother's name was Heduto. He had a sister and three brothers; two of the brothers were Tisippos ( Ancient Greek : Τίσιππος) and Theomnestos (Ancient Greek: Θεόμνηστος). Isocrates received a first-rate education. "He is reported to have studied with several prominent teachers, including Tisias (one of the traditional founders of rhetoric),

4623-491: Was the teacher of Isocrates. Within two generations, rhetoric had become an important art, its growth driven by social and political changes such as democracy and courts of law. Isocrates starved himself to death, two years before his 100th birthday. Isocrates was born into a prosperous family in Athens at the height of Athens' power shortly before the outbreak of the Peloponnesian War (431–404 BC). Suda writes that Isocrates

4692-408: Was therefore concerned with showing the character's moral choices. (Stansbury-O'Donnell, p. 175) David Castriota, agreeing with Stansbury-O'Donnell's statement, says that the main way Aristotle considered poetry and visual arts to be on equal levels was in character representation and its effect on action. However, Castriota also maintains about Aristotle's opinion that "his interest has to do with

4761-512: Was used to persuade ourselves and others, but also used in directing public affairs. Isocrates described rhetoric as "that endowment of our human nature which raises us above mere animality and enables us to live the civilized life." Isocrates unambiguously defined his approach in the speech " Against the Sophists ". This polemic was written to explain and advertise the reasoning and educational principles behind his new school. He promoted broad-based education by speaking against two types of teachers:

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