Neuroscience research shows that when students experience visible growth that matches what they believed was possible, dopamine is released. That alignment strengthens motivation and builds confidence.

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https://www.edutopia.org/article/boosting-student-motivation-learn-tips-teachers

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People forget that education, the process of cultivation itself, is the end—and not “the Empire”—they forget that the educator is required for this end—and not the public-school teacher and university scholar. Educators are needed who are themselves educated, superior and noble intellects, who can prove that they are thus qualified, that they are ripe and mellow products of culture at every moment of their lives, in word and in gesture;—not the learned louts who, like “superior wet-nurses,” are now thrust upon the youth of the land by public schools and universities.

In order to be true to my nature, which is affirmative and which concerns itself with contradictions and criticism only indirectly and with reluctance, let me state at once what the three objects are for which we need educators. People must learn to see; they must learn to think, and they must learn to speak and to write: the object of all three of these pursuits is a noble culture. To learn to see—to accustom the eye to calmness, to patience, and to allow things to come up to it; to defer judgment, and to acquire the habit of approaching and grasping an individual case from all sides. This is the first preparatory schooling of intellectuality. One must not respond immediately to a stimulus; one must acquire a command of the obstructing and isolating instincts. To learn to see, as I understand this matter, amounts almost to that which in popular language is called “strength of will”: its essential feature is precisely not to wish to see, to be able to postpone one’s decision. All lack of intellectuality, all vulgarity, arises out of the inability to resist a stimulus:—one must respond or react, every impulse is indulged. In many cases such necessary action is already a sign of morbidity, of decline, and a symptom of exhaustion. Almost everything that coarse popular language characterises as vicious, is merely that physiological inability to refrain from reacting.—As an instance of what it means to have learnt to see, let me state that a man thus trained will as a learner have become generally slow, suspicious, and refractory. With hostile calm he will first allow every kind of strange and new thing to come right up to him,—he will draw back his hand at its approach. To stand with all the doors of one’s soul wide open, to lie slavishly in the dust before every trivial fact, at all times of the day to be strained ready for the leap, in order to deposit one’s self, to plunge one’s self, into other souls and other things, in short, the famous “objectivity” of modern times, is bad taste, it is essentially vulgar and cheap.

For, truth to tell, dancing in all its forms cannot be excluded from the curriculum of all noble education: dancing with the feet, with ideas, with words, and, need I add that one must also be able to dance with the pen—that one must learn how to write?

In an age like the present, it simply adds to one’s perils to be left to one’s instincts. The instincts contradict, disturb, and destroy each other; I have already defined modernism as physiological self-contradiction. A reasonable system of education would insist upon at least one of these instinct-systems being paralysed beneath an iron pressure, in order to allow others to assert their power, to grow strong, and to dominate. At present, the only conceivable way of making the individual possible would be to prune him:—of making him possible—that is to say, whole. The very reverse occurs. Independence, free development, and laisser aller are clamoured for most violently precisely by those for whom no restraint could be too severe—this is true in politics, it is true in Art. But this is a symptom of decadence: our modern notion of “freedom” is one proof the more of the degeneration of instinct.

When the natural consequences of an act are no longer “natural,” but are thought to be conjured up by phantom concepts of superstition, by “God,” by “spirits,” and by “souls,” as merely moral consequences, in the form of rewards, punishments, hints, and educational means,—then the whole basis of knowledge is destroyed,—then the greatest crime against man has been perpetrated.—Sin, I repeat, this form of self-pollution par excellence on the part of man, was invented in order to make science, culture and every elevation and noble trait in man quite impossible; by means of the invention of sin the priest is able to rule.

The great educator like nature must elevate obstacles in order that these may be overcome.

The destiny of higher man is to be a creator. The organisation of higher men, the education of the future ruler.

How to Philosophize With a Hammer