Whatever “best” may vary from one parent to another, but it means the exclusion of certain things, and the inclusion of others. For example, children who homeschool are considered less susceptible to pressure or intimidation. In short, however, felt that home schooling can provide a better public education and private schools or the standard has been very well studied.

The studies, in fact, agree that education is homeschooling generally higher compared to the public or private education in the vast majority of cases.

As proof, we can see many examples of individual successes. The winner of the 1997 National Spelling was a student educated at home. In addition, a family of four sisters who had been educated at home went to get a master’s Ivy League university. A young woman who had been educated at home went to college and earned his master at the age of 16 years.

Now, critics may dismiss these accomplishments so rare and unusual, students and / or their parents were just great IQ, right? However, the number of people worldwide who have an IQ of a genius is not enough to explain the equilibrium rate of success among students educated at home in these areas. The members said that students generally are taught at home are in the 60th to the 70th percentile for age 12 years. On average, this means that these tests than students at least one grade higher than their public school peers.

The figures are even better for the elderly. By the time a homeschooled student comes to what is equivalent to eighth grade, the student is about four degrees ahead of their peers. This is due both to the poor performance of public schools in general, that’s set up the impressive achievements of homeschoolers. These figures, in fact, not only are provided by the proponents of home schooling, but by the U.S. Department of Education itself.

In short homeschooling works. Of course, most homeschooling parents know it is not easy. Parents who homeschool often experience burnout, especially when you begin. It takes a lot of work to teach young people everything they need to know education, in addition to being the father. Wait for the excellence of students and children that function in the role of the teacher requires extra effort. Therefore, emphasis is placed on parents in educational activities at home than it is in general.

Homeschooling in general, the parents insist that children are natural sponges for knowledge. While this may be true, many homeschooling parents, however, feel that they need to study the possibilities of curriculum, setting targets and guiding the education of their children and a myriad other tasks in the day to day. Parents who homeschool but have not received a good education also face the additional challenge to inform and educate their children. They may have to make up their own education before it can function as masters of their own children.

However, advocates of homeschooling say that the results are worth it. In fact, studies confirm that students educated at home are generally tight, deep thinking individuals who are ready for the challenges life can throw everything at them.

children who participated in the program received treatment until the age of 8 years. To properly assess the benefits of the program children were followed and received follow-up assessments at the age of 12, 15. In the three years (8, 12, 15) of children who received treatment from birth to five years had higher IQ scores. These children also scored higher on achievement tests in math and reading during the years of primary and secondary. They also had lower levels of repetition and practice in special education classes. In addition, children who received the intervention scored 1. Eight years higher grades in reading and mathematics than young adults. Thirty-six percent of these children were more likely to attend four-year college, compared to only 14 percent of children who received no intervention. Twenty-six percent of children who received the intervention were less likely to have had their first child at age 18, compared to forty-five percent of children who do not received intervention. Forty-seven percent of children in the intervention were more likely to have a skilled workforce compared to only twenty-seven children who received no intervention. Other notable benefits of early intervention is that these children were less likely to smoke cigarettes, less likely to smoke marijuana than children who did not receive treatment through the program intervention. The cost of the program and the benefits of the program:

The project cost approximately $ 10,000 per child per year. The project was funded by the federal dollars state and local public education. The children involved were assessed periodically up to 21 years for cognitive development, education and social education in early childhood. These children have received education in early childhood for five days a week throughout the year. Here are the surprising results of this comprehensive study: According to a conservative estimate of $ 100,000 in savings to society may be produced per child by an investment of $ 10,000 per year per child. accumulate savings in reduced spending on special education, welfare and juvenile delinquency. special education services for persons enrolled in the program were half those of a comparison group at the age of fifteen (24 per cent against 48 per cent). Children who participated received significantly higher scores in reading and math. -21 Monitoring

Age found that young adults who received the educational care of children always had higher scores on tests of cognitive development, did better on tests of reading and mathematics achievement and were more likely to attend college. Forty percent were still in school, compared to 20 percent in the control group, and 65 percent were employed, compared to 50 percent in the control group. Thirty-five percent had graduated from college or were enrolled in college, against 14 percent of others. Members of the study group were on average 19 years old when his first child was born, compared to 17 in the control group.

projected cost-benefit ratio was 2. 5:1. This relationship establishes that the project at no cost to taxpayers. In fact, it actually saves taxpayers money. The forecast means that for every dollar spent on the program, taxpayers save about $ 2. 50. These savings from there would be less need for care costs and government education and health reduced. I intend to do much more research on the topic of early childhood development. If the results are so promising as they appear, then the African American community must make a serious effort for the development programs of the child being implemented in their respective communities, not only for some children, but for all children.

Kariuki – 0721 666 098, mickariuki @ yahoo. It can and must develop the African philosophy of education?: Pedagogy of In 1986, Bennaars Njoroge, published philosophy and education in Africa, an introductory text for students of education. Since the publication of this book has produced an intellectual aridity in this area of philosophy of education in Kenya. This, despite the manual is only an introduction or prologue. More important is the proposed model and is expressed in this book is designed as a conceptual framework for the development of an African philosophy of education (1986, 92). This model remained intent. My paper will argue in the affirmative, as it should be distinguished as a moral imperative and politics can not be a question of capacity. But in reality, we should develop the African philosophy of education that imperative remains elusive until we have experts with necessary academic skills. scarcity philosophers of education Experts

in the philosophy of education called educational philosophers. They should be trained in technical philosophy and science teaching. The two disciplines that are required in one. To “meet in one,” means that the philosopher of education must incorporate both the philosophy of science and technology education is an area of academic specialization. Philosopher of education is a balance between philosophy Science and Technical Education. In other words, it must have a university degree as a philosopher as a master technician and professional. Lack

this session in a ‘these two areas is guilty of a lack of resources in this area. appoints people who are far from ideal is the teaching of this discipline. There are two categories of teachers of philosophy of education in Africa which are far from ideal. General practitioners and specialists, the first professional educators are not philosophical foundation. These are academic philosophers no professional training. Like many of Plato would be excluded and will be replaced by a philosopher of education. General

doing philosophy of teaching general principles, objectives and goals of education. The philosopher of the philosophy of technical education is too abstract and irrelevant to everyday concerns of professional teachers in the school. The stand of the latter accused of speculation arm of the chair, is accused of generality. < / strong> model of African philosophy of education: Pedagogy ; / strong> Pedagogy sagacity rests on two feet – one foot planted in the philosophy of the sage and the other in the pedagogy of the oppressed – both feet are rooted in the conceptual model for the development of African philosophy of education as formulated by Njoroge and Bennaars (1986, 88-89). ; Knowing Pedagogy pedagogy sagacity or develops as an attempt to transcend the original idea of the draft Nairobi wise philosophy school. As said Gail> Presbey Gail concludes that Yes, and how, philosophy is wise and develops will be determined in part by the ideas of those who are ready to continue, their work will define the terms “wise” and “philosophy” wise in the future. Pedagogy of wisdom provided here as a possible contribution to the development of philosophy Sage in terms of philosophy of education in Africa. Njoroge and Bennaars (1986, 98) were … a basic framework in which philosophical thinking about education in Africa must be situated. In this model identified four areas of interest that reflects a specific role of each technique of philosophy, an emphasis on educational philosophy and a specific trend in African philosophy. These concerns are ethnophilosophy of Education, Phenomenology of Education in Africa, the critique of education in Africa and the philosophical analysis of education in Africa. Authors (1986, 88) suggests that it is a “regulatory framework in which to place the philosophy of education in Africa. He says (1986, 89), … Now we can establish what should be the main characteristics or concerns of the African philosophy of education, so that we can achieve a model that has the characteristics of a true philosophy of education in Africa. For this model, made two criteria or conditions must be fulfilled, namely technical and Africa. Regarding the above criteria “an African philosophy of education, to be recognized as truly technique (s) shall specify the duties and similar approaches such as philosophy of technical education” (1986, 89 ). There are four functions of the philosophy of technical knowledge, critical, rational, phenomenological and speculative (1986, 23-24).’s correspondence with these four functions, respectively, are four approaches to the philosophy of education namely, involvement, existential, critical and analytical approach (1986, 89). The second criterion or condition must be African African philosophy is “to reflect the pattern of philosophical thought in Africa (1986: 89). Njoroge and Bennaars (1986, 83-89) described four patterns of African philosophy, ethno-philosophy, cultural philosophy, political philosophy and philosophy official. Each of these trends is compensated by a corresponding function of the four technical functions of philosophy. The resulting combinations are four distinct approaches to the African philosophy of education they are ethno-philosophy coupled with the results of the speculative function of consequences approach to African philosophy of education, cultural philosophy for performance the role of existential phenomenological approach, the political philosophy associated with the results of the critical function of the critical approach and philosophy, finally, officially connected with the results of the analysis function analysis approach (1986, 89.) Therefore, we can identify “four main areas of concern which may be called the base .. . a philosophy of education in Africa. “This is ethno-philosophy of education, the phenomenology of education in Africa, the critique of education in Africa, and the philosophical analysis of the education in Africa. [1] In the functions of Aristotelian causality technical philosophy formal causes, while trends in African philosophy are material causes. Formal and material causes are principles of co-constitutive of being important, the essence of the African philosophy of education is possible within the framework of Njoroge and Bennaars. As Wittgenstein (1981, 2. 14) “what constitutes an image is that its elements are interconnected in some way, “which is” truncated “from reality (2. 15). In a graphical form of the reality of a photograph… Attached… to reality… just reached that “if the image is the measure of what reality should be. (2. 1521). The framework Bennars Njoroge and is a measure of what must be regarded as the African philosophy of education. Platonic term / / p> The model proposed by Bennaars Njoroge and still has not worked in practice. This could be due to a lack of experts are “extremely rare” (1986, 78) with appropriate combinations namely, the philosophy of training and technical and vocational education (B. Ed). Further development of the educational philosophy of Africa requires expert knowledge and skills in African philosophy. The requirement that African educators philosophers in the philosophy cuts both technical experts and professionals in education (1986, 77-80) is similar to (book of Plato, Republic, V. 473d) observation that ” / p> Cities

not rest from evil … unless the rule philosophers kings in cities or those we now call kings and rulers and appropriate real philosophy until the study is power politics and philosophy to unite and different natures that which is currently being pursued to the exclusion of the other are forcibly prevented from doing. Otherwise we have described the city will not become an option or see the light of day. To paraphrase Plato in Njoroge – Bennaars we can say that: Kenya will be the African philosophy of education if the teaching of philosophers and Foundations of Educational Research, or those who teach philosophy of education and philosophy proper study faith, until, that is, philosophy and technical reach of Educational Sciences African philosophers educational and academic performance different now with the exclusion of others were forcibly prohibits interference in this area. Otherwise, the proposed model of the African philosophy of education does not become a possibility or a view of daylight. Plato, in the same place offers an average, which logically connects technical philosophy and science teaching in the philosophy of education in Africa. The average African art is a philosopher who is also a professional philosopher or a scientist who integrates both technique and philosophy of the teaching profession. It is in this hope that is the opportunity to develop the philosophy of education in Africa. With so few experts can develop the African philosophy of education. pedagogy of wisdom: experience in the African philosophy of education Of the four trends identified by the African philosophy and Bennars Njoroge wise philosophy is not included, Oruka Odera (1990, 16-17) is included as a clear trend in African philosophy. There are four trends identified by Oruka African philosophy (1990, 13 to 20), namely, ethno-philosophy, philosophical wisdom, philosophy and nationalist ideology and professional philosophy. For Oruka (1991.43) sage philosophy “is as a third alternative, which is among the popular philosophy or (ethno-philosophy) and” written speech critical “or” (Trend Pro), rational philosophy “proves that the traditional Africa was both popular and critical wisdom custom philosophical discourse. Sage philosophy is here for a phenomenological analysis in the model Njoroge – Bennaars in an attempt to develop the African philosophy of education. As the model – Njoroge Bennaars requires the African philosophy of education should be developed on points in two aspects: first, the technical method of philosophy and also a trend of African philosophy. To develop the teaching of wisdom, chose phenomenology is the technical function of philosophy, while philosophical wisdom or wise philosophy is the tendency of African philosophy, for both a new field in philosophy of education has just about Africa’s teaching of wisdom. “ Banks cons / / p> Pedagogy of wisdom is influenced by the pedagogy of the oppressed. Paulo Freire, a Brazilian educator, developed a tendency of philosophy of education called Pedagogy of the Oppressed (1972). Pedagogy of the Oppressed “is a tool… critical discovery… dehumanization.” The central problem of the pedagogy of the oppressed “is: How the oppressed, as divided, unauthentic beings, participate in development the pedagogy of liberation? “This pedagogy makes oppression and objects of reflection causes of the oppressed, and that reflection will come their necessary participation in the liberation struggle. And in the struggle this pedagogy will be made and remade” (1972, 25). Pedagogy of the Oppressed is a critique of traditional pedagogy, which focuses on the teacher, the teacher plays the dominant role, while the students are passive. In traditional pedagogy Freire identified two dialectical oppositions, the oppressors – which happen to be teachers and the oppressed – who happen to be students. The teacher is in a dialectical opposition to the student whose case the teacher has the knowledge, but lacks the knowledge of students is expected tabula rasa. Freire uses the analogy of the banking industry to present ten teaching contradictory attitudes and practices that reflect the oppressive society as a whole “(1972, 46-47). The teacher acts as the bank employee “for the use of” banking methods of domination. “Freire institutes a change of educational paradigm that replaces” the educational goal of deposit-making. . . problems with the approach of men in their relations with the world “(1972.52). This is called liberating education, which “consists in acts of cognition, not transferrals Information (1972.53). The “problem of practice, education begins with a resolution of the contradiction between teacher and student. Dialogical relations – indispensable to the cognitive capacity of actors to cooperate in the perception of the object itself admissible – would be impossible” (1972 , 53). Iconoclasm Bank education allows freedom for “critical reflection of teachers and students resulting in” The emergence of consciousness and critical intervention in reality. (1972, 53-54). To test Bank of education… y… is wrong with education “Freire (1972, 56-57states … the two concepts and teaching practices that conflict is analyzed. attempts bank training, by mythologizing reality, education, to conceal certain facts which explain the manner of men in the world, problems of method itself the task of de-mythologizing. banking education resists dialogue, the problematize education regards dialogue is essential for the acts of cognition that reveals the reality. banking education are treated as objects of assistance, problems of education makes the approach of critical thinkers. The banking education inhibits creativity and domestication of the intentionality of consciousness by isolating consciousness of the world, depriving men of their ontological and historical vocation to be more fully human.

Pedagogy of wisdom is an attempt to develop the African philosophy of education. This is a critical reflection of the capacity of education in Africa, as Freire says critical thinking is also an action in meaning that “action and reflection occur simultaneously” (1972, 99). , two types of “Elders Oruka Odera (1991; 34) identifies two types of researchers in Africa, namely the popular philosophical and wise sage. Accessories

in Kenya show that there are two main divisions of the philosophy of the sage. The One is that the sage’s thought, but well informed and educated, can not go beyond the conventional wisdom famous. This can not be good ability or inclination to pursue his own opposition to independent critical popular belief. It is, therefore, a popular scholar in contrast to the latter type of sage, rational philosophy. The first is a master of wisdom while the second is an expert in the teaching of wisdom. A wise man can know philosophically, as the wise do what the cardinal beliefs and wisdom of their community are, but it makes an independent evaluation and critique of what people take for granted. Thus, while the wisdom of the wise is maintained at the first order of philosophy, philosophy of the sage is a philosophy of second order, which is a reflection and a rational assessment of what is given in the first order. What is given in the first order is a mixture of customary beliefs and practices cum-classical. Oruka (1991: 37) believes that “it and be wise, even among Africans with modern education, For example, Nyerere. To be wise, he must be wise and able to use that wisdom to the benefit of the community. “Concern is no good research to say that wisdom is, by definition, philosophy, philosophy, but to consider the wisdom, ie to achieve their recovery. “In this match, the philosopher and the sage has the same function: it uses the abstract reasoning to understand and resolve the fundamental issues Life “(1991, 41). Oruka Odera (1991, 34) conducted their research project in Kenya.” One of the main objectives is to find traces of philosophy or philosophy in African traditional Tell the good life …. …. The exposure value of such thoughts is yet another important goal of scientific research “(1991, 41). But Without the most important project means wise men ‘to help support or reject the application knows that the real philosophical thinking “has no place in traditional Africa.” This statement implies that the existence “of modern philosophy in Africa is entirely due to the introduction of Western thought in Africa “(1991, 34). Invalidation of this statement can not be set if traditional African philosophical wisdom has been well received. The project was a success for the wise philosophical identified (those teaching wisdom) Kenya, while distinguishing them from popular science (people with wisdom) (1991, 33-34). This European bias is reflected in the work of J Mullin (1965), which was intended to be an attempt to establish guidelines for the Christian ministry … in modern Africa “(1965, 3). Mullin (1965, 32-33) Africa contrasts with European mentality says> Africa

methods are not discursive reasoning, the syllogism does not know who thinks induction rather than deduction, nor his analytical thinking He is intuitive and synthetic …. It’s a different mentality of Europe and be respected as such …. One consequence of this circular is a form of thinking, a collection of impressions, a sense of the track before reaching the heart of a problem …. One of the most important consequences is the rule of the concrete in his thinking on the abstract and teachers of the institutions of man …. European Trained deductive thinking, communicating ideas in a way impossible for African states to absorb. They do not agree with his reasoning. As the wise philosopher is dedicated Educational wise, people wise is devoted to the narration. philosophical wisdom is often “a good and thoughtful reassessment of the philosophy of culture. The number of researchers who have the propensity to make a philosophical critical evaluation of their culture and their underlying beliefs. “They use the power of reason to produce” a system within a system, and order in order “(1991, 49). Folk wisdom is the philosophy of the first order of culture. “It is absolute in his ideas and claims of truth and is an ideological war with anything otherwise.” folk wisdom “are specialists in accounting and maintenance of this order …. His explanations or thoughts does not go beyond the premises and conclusions given by the dominant culture “(1991, 49). wise philosophical critical thinking on the philosophy of the first order of culture. It is” a rebellion against critics of conformity first order and anachronism. “While the first order online community glorifies the philosophical wisdom is skeptical … who uses reason to evaluate it. The first order is purely ideological and absolutist, the second order is generally open and rational. His truths are indicative and ratiocinative message, not as God sent – (1991, 49). more contrast between the wise has two (1991, 36) Conventional wisdom is poured into culture in public places, customs and beliefs of its people. He can say or describe them with skills more. However, it is unable to raise critical questions about them, which is not capable of respect the inherent contradictions. The wise philosopher, like the conventional wisdom, which can also be poured into the beliefs and values of their society. Its main task is to make a critical assessment of them and recommend, insofar as the Community pressure can beliefs and values that are passed to rational control. The folk wisdom is identified by its consistent inability to isolate his own opinions and beliefs of the community’s inclination ready to hide behind non-conventional wisdom addressed wherever it is intellectually. The rational philosophy, however, is clearly able to isolate the beliefs of the community given its own assessment, rationalization, and even criticism of those beliefs. It is also able to enjoy a game or intellectual dialectics with the interviewer. Mullin of African thought is a false generalization collapses at the thought of African wisdom. They are not capable of wise philosophical syllogistic reasoning in Africa, both in pre-literate and illiterate. “There is no wisdom that the two companies pre-literate and illiterate” (Oruka 1991, 37). To be a wise man not necessarily be Pedagogy of the phenomenological method uses the wisdom of philosophy anayze two types of teachers according to the paradigms Oruka the two scholars, popular philosophical and wise. It is an attempt to realize Njoroge – Bennaars (1986) model or framework for the development philosophy of African education. < ; / p> Folkes teacher / p> With the use of the phenomenological analysis we can draw conclusions from the two sages. philosophical point-wise for a teacher is essential and allows students to think for themselves. Use the student-centered pedagogy. His classroom is a community of researchers, their role is student midwives in their search for solutions to problems. room class relates to real life problems. Folkes Folkes-points-wise teacher who merely recycle old lecture notes. No notes dictate update for students who are supposed to be passive recipients. These teachers not to criticize the theories and practices. They are authoritarian and Its goal is to make students memorize notes to pass exams. The teacher questions and not fear self-criticism. A racist teacher uses the banking education, while teaching the philosophical pedagogy uses problem solving. In the film Ms. Sarafina Masumbuko illustrates philosophical gadfly teacher who is itching to students dare to think it is extremely difficult received traditions. The wise Regeneration and women students as enlightened and emancipated student program that demystifies the active laminate disinfected. A teacher who has replaced his teacher is an example of folk. It can at best account authorized to impose and popularize education that apartheid is overwhelming for African students. The master sends prepackaged mechanically fossilized ideas uncritically. It is a dogmatic teacher unemancipated oppressive dominant pedagogy of white supremacy in South Africa of apartheid . Conclusion model Njoroge – Bennaars is useful in the development of African philosophy of education. Pedagógica wisdom is a product of this model and proves be pragmatic and relevant to the African philosophy of education. persists in higher education in Africa, where rational philosophy must be explored and logical conclusions can be drawn for improving teaching and learning in the philosophy of Education in Africa, particularly Kenya. Sabio philosophy provides a conceptual framework for the educational philosophy of production not only in Africa but also in any other place where the critical analysis of theory and educational practice will take place. It is a proposal from management as possible, among others, where the Wise philosophy can be relevant beyond the original concern is Oruka. recalls possible contributions Sage Philosophy (in the Department of Philosophy) Philosophy of Education (the Ministry of Education Foundations). <; / strong> Bibliography P Freire (1972) oppressed / strong> Myra Bergman Ramos reflected, Middlesex: Penguin Books. Mullin, J. (1965) Catholic Church in modern Africa, a pastoral theology, London: Geoffrey Chapman. ” / p>

O Odera (1990) Trends in African philosophy of contemporary culture. Nairobi: Shirikon ________ (1991) Sage Philosophy, Indigenous thinkers and modern debate on African philosophy. Nairobi: ACTS < strong> ]]> http://www.childreneducation.org/should-we-and-can-we-develop-an-african-philosophy-of-education-pedagogy-of-the-sagacity.htm/feed 0 http://www.childreneducation.org/homeschooling-why-should-you-homeschool.htm http://www.childreneducation.org/homeschooling-why-should-you-homeschool.htm#comments Tue, 19 Jan 2010 23:26:55 +0000 admin http://www.childreneducation.org/homeschooling-why-should-you-homeschool.htm Why should you homeschool? Why you opt to do so, or not, is a personal choice; those who choose to do so have many different reasons. Some parents want to instill certain values, while others want to protect their children from what they see as an unsafe public school environment. Still others think that they can provide a more superior education than the school system can. However, the most common reason is that parents simply think homeschooling is better for their children.
Just what “better” means can vary from parent to parent, but it means the exclusion of certain things as well as the inclusion of others. For instance, children who homeschool are seen as being less susceptible to peer pressure or bullying. Simply put, however, the opinion that homeschooling can provide a better education versus that of public or standard private schools has been quite well researched.
Studies, in fact, agree that homeschooling is generally educationally superior versus public or private schooling in the vast majority of cases.
For proof, we can look at many individual success stories. The winner of the 1997 national spelling bee was a homeschooled student. In addition, one family of four sisters who had all been homeschooled went on to get Master’s degrees from an Ivy League college. One young lady who had been homeschooled went to college and got her Master’s degree by age 16.
Now, detractors might dismiss such achievements as rare and unusual; the students and/or their parents were simply of genius IQ, right? However, the number of people in the world who have a genius IQ is not high enough to account for the steady rate of success among homeschooled students in these areas. Members have said in general the students who are homeschooled are in the 60th to 70th percentiles by the age of 12. On average, this means that these students test at least a grade ahead of their public school peers.
The numbers are even better for older students. By the time a homeschooled student reaches what is the equivalent of eighth grade, that student is roughly four grades ahead of his or her peers. This is as much due to the poor results public school generally provides as it is to the impressive accomplishments of homeschoolers. These numbers, in fact, are not just provided by those who advocate homeschooling, but by the US Department of Education itself.
Simply put, homeschooling works. Of course, most homeschooling parents know that this is not easy. Parents who homeschool often experience burnout, especially when they’re just starting out. It takes a lot of work to teach young people everything they need to know educationally, in addition to being the parent. To expect excellence from one’s children as students and function in the role of teacher takes extra effort. Therefore, the focus is on the parent in homeschooling efforts even more so than it is in general.
Homeschooling parents in general insist that children are natural sponges for knowledge. Although this may be true, many homeschooling parents nonetheless feel that they need to research curriculum options, define goals, and guide their children’s education, as well as a myriad of other tasks on a day-to-day basis. Parents who homeschool but who have not been well educated themselves also face the additional challenge of educating themselves even as they educate their children. They may have to catch up on their own educations before they can truly function as teachers for their own children.
Nonetheless, homeschooling advocates say that the results are worth the effort. Indeed, studies bear this out, as homeschooled students are usually well-adjusted, deep thinking individuals who are ready for whatever challenges life may throw at them.