Introduction

The use of teaching aids has long been deeply rooted in language pedagogy, often associated with colorful classrooms, tactile materials, and highly interactive environments designed for younger learners. However, when these same principles are transferred to adult online education, their application becomes less straightforward and, at times, even unsettling. This essay draws on insights from the TeachingEnglish: How to Adapt Resources course by the British Council, integrating my personal reflections and scholarly perspectives to examine how teaching aids can be meaningfully adapted for young adults and working professionals in virtual contexts.

Rather than dismissing traditional aids as irrelevant, this paper argues that their pedagogical value remains tenable when reinterpreted through a digital lens. By bringing a fresh eye and fresh skills to established methodologies, educators can adapt resources in ways that align with adult learners’ cognitive, professional, and affective needs.

Understanding Teaching Aids Beyond the Physical Classroom

The British Council (n.d.) defines teaching aids as tools that make learning more engaging and memorable, ranging from flashcards and maps to audiovisual materials. These aids, historically associated with physical classrooms, have deep roots in constructivist pedagogy, particularly in the work of Lev Vygotsky (1978), who emphasized the importance of mediated learning through tools and social interaction.

Yet, in online adult education, many of these tools appear impractical or even inappropriate. As Acuña Solano (2026) reflects, “I use no puppets since my learners are young adults and working adults; this is too childish for them.” This observation highlights a critical tension: while teaching aids are pedagogically sound, their form must be adapted to maintain relevance and respect learners’ identities.

Scholars such as Malcolm Knowles (1984) reinforce this point through andragogy, arguing that adult learners require materials that are immediately applicable, problem-centered, and respectful of their autonomy. Thus, the challenge is not whether to use teaching aids, but how to adapt them so they do not feel infantilizing or disconnected from real-world contexts.

Realia in the Digital Age: From Objects to Representations

Realia, real-world objects used in teaching, remain one of the most powerful tools for contextualizing language. The British Council (n.d.) emphasizes their effectiveness in linking language to lived experience. However, their use in online environments requires reconfiguration. Acuña Solano (2026) notes that “The closest thing [he] can do to use realia in the classroom is either through a main room activity where [he] stand[s] and show[s] them objects or [he] project[s] pictures.” This adaptation reflects a broader shift from physical manipulation to visual representation. While some might argue that this diminishes the impact of realia, research by Richard Mayer (2009) suggests that well-designed multimedia can achieve similar cognitive engagement when it integrates words and images effectively.

Nevertheless, something is lost when learners cannot physically interact with objects. The tactile dimension of learning, as discussed in embodied cognition theories (Wilson, 2002), plays a role in memory and comprehension. This creates a paradox: while digital substitutes are practical, they may not fully replicate the experiential richness of realia.

To address this, teachers can bring hybrid solutions to bear on the problem. For instance:

·        Encouraging learners to bring objects from their own environment ·        Using live demonstrations via webcam ·        Designing tasks that connect digital images to personal experiences

Such strategies preserve the essence of realia while adapting it to the constraints of online teaching.

Reframing Traditional Teaching Aids for Adult Learners

The British Council’s (n.d.) course highlights three commonly accepted views:

·        Realia supports vocabulary learning ·        Flashcards aid practice ·        Videos provide contextualized language

Acuña Solano (2026) agrees with these perspectives but reinterprets them for adult learners. His stance challenges the misconception that teaching aids inherently reduce teacher control or promote passivity. Instead, when used strategically, they foster agency. This aligns with Jerome Bruner (1966), who argued that scaffolding enables learners to actively construct knowledge. Videos, for example, are not passive tools if accompanied by guided tasks, prediction activities, or critical discussions.

In adult education, the key lies in reframing:

·        Flashcards → digital prompts or spaced repetition tools ·        Videos → discussion triggers or case studies ·        Realia → personalized, experience-based tasks

Thus, teaching aids do not lose their value; they simply evolve.

Digital Tools as the New Teaching Aids

Acuña Solano’s (2026) reflections introduce a range of digital tools that function as modern teaching aids:

·        Clipchamp for creating listening materials ·        TED-Ed videos for contextualized input ·        ChatGPT for generating dialogue frames ·        Microsoft Copilot for visual content creation

These tools represent a colossal shift in how teaching aids are conceptualized. No longer limited to physical objects, they now include dynamic, customizable, and scalable resources.

For teachers wanting to give more listening comprehension practice to their learners, creating one’s own audio materials addresses specific listening challenges students can have. This approach aligns with Stephen Krashen (1985), whose Input Hypothesis emphasizes the importance of comprehensible input. By tailoring audio content, teachers ensure relevance and accessibility, and a way to help learners overcome challenges they have in comprehension.

For teachers wanting to have their students participate more actively in communication activities, conversation frames generated through AI prompts can reduce learner anxiety, a key factor in adult classrooms. Horwitz Elaine (1986) identified foreign language anxiety as a major barrier, and structured scaffolding helps mitigate it. So, these frames can not only guide learners on what they have to talk about but also what specific language they have to use.

For teachers wanting to work more on student vocabulary development, visual tools enhance vocabulary retention, supporting dual coding theory (Paivio, 1991). And for teachers encouraging their pupils to be more independent, guided independent learning activities reflect principles of self-regulation, as discussed by Barry Zimmerman (2002). These examples demonstrate that digital tools are not merely substitutes but expansions of traditional teaching aids.

Challenges That Keep Cropping Up

Despite these innovations, several challenges keep cropping up in the adaptation of teaching aids for adult online learning:

1)    Perceived Infantilization: Materials designed for children may undermine adult learners’ sense of competence. 2)    Technological Overload: The abundance of tools can be overwhelming for both teachers and learners. 3)    Engagement vs. Efficiency: Adult learners often prioritize practicality over interactive novelty. 4)    Cognitive Load: Poorly designed multimedia can hinder rather than help learning (Mayer, 2009).

These issues highlight that adaptation is not merely a technical process but a pedagogical one. Teachers must critically evaluate not only what works, but why it works.

Toward a Tenable Framework for Adaptation

To develop a tenable approach to teaching aids in adult online education, several principles emerge:

·        Relevance over novelty: Materials must connect to learners’ real-world needs. ·        Simplicity over complexity: Tools should enhance, not complicate, learning. ·        Agency over passivity: Activities should require active engagement. ·        Adaptation over adoption: Resources must be reshaped, not merely reused.

Acuña Solano’s (2026) reflections exemplify this framework. His selective use of tools, avoiding phonemic charts due to their complexity, for instance, demonstrates a pragmatic and learner-centered approach.

Conclusion

Teaching aids, far from being obsolete, remain central to effective language instruction. However, their traditional forms must be reimagined for adult online learners. By bringing a fresh eye and fresh skills to established practices, educators can transform seemingly outdated tools into powerful instruments of engagement and learning.

The insights from the British Council course, combined with reflective practice and scholarly perspectives, reveal that adaptation is both necessary and possible. While challenges persist, they are not insurmountable. Instead, they invite educators to critically examine their practices and innovate accordingly.

Ultimately, teaching aids do not lose their value when moved online; rather, they evolve. And in that evolution lies the potential to create learning experiences that are not only effective but also meaningful, relevant, and enduring.

San José, Costa Rica

Sunday, April 19, 2026

 

📚 References

Acuña Solano, J. (2026). Personal reflections on teaching aids in online adult education. [Non-published manuscript of reflective journaling.]

Bruner, J. (1966). Toward a theory of instruction. Harvard University Press.

British Council. (n.d.). TeachingEnglish: How to adapt resources. https://open.teachingenglish.org.uk/

Horwitz, E., Horwitz, M., & Cope, J. (1986). Foreign language classroom anxiety. Modern Language Journal, 70(2), 125–132.

Knowles, M. (1984). The adult learner: A neglected species. Gulf Publishing.

Krashen, S. (1985). The input hypothesis. Longman.

Mayer, R. (2009). Multimedia learning. Cambridge University Press.

Paivio, A. (1991). Dual coding theory. Canadian Journal of Psychology, 45(3), 255–287.

Vygotsky, L. (1978). Mind in society. Harvard University Press.

Wilson, M. (2002). Six views of embodied cognition. Psychonomic Bulletin & Review, 9(4), 625–636.

Zimmerman, B. (2002). Becoming a self-regulated learner. Theory Into Practice, 41(2), 64–70.

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“Dois homens mortos pesavam menos que uma fortuna dividida.” [“O Tesoiro” by Eça de Queirós]

Introduction

The short story O Tesoiro by the Portuguese realist writer Eça de Queirós offers a powerful moral allegory about greed, mistrust, and the collapse of ethical values. The narrative follows three impoverished noble brothers, os três fidalgos, who discover a hidden treasure buried near the ruins of a monastery. What initially appears to be a miraculous opportunity to escape poverty gradually becomes the catalyst for suspicion, betrayal, and death. By the end of the story, all three brothers perish, and the treasure remains untouched, creating a striking image of moral failure and wasted fortune.

Queirós constructs this narrative not merely as a tale of greed but as a critique of aristocratic identity and human moral weakness. The brothers or os fidalgos belong to a declining noble class whose titles survive despite their economic hardship. Their discovery of the treasure therefore represents both a financial opportunity and the possibility of restoring their lost social prestige. However, instead of inspiring cooperation, the treasure awakens fear and selfish ambition among the three brothers.

Using an analytical framework for characterization created by the author of this post, this essay examines the ethical dimensions of the three fidalgos as individual characters. Rather than treating them as a single collective figure, the discussion will analyze each brother’s motivations and moral reasoning separately. Their actions will be interpreted through several philosophical frameworks, including virtue ethics associated with Aristotle, deontological ethics developed by Immanuel Kant, and critiques of moral psychology proposed by Friedrich Nietzsche. Through these perspectives, the story reveals how greed, fear, and social insecurity corrupt the brothers’ judgment and ultimately transform a shared opportunity into a tragic catastrophe.

The Oldest Brother: Ambition and the Illusion of Aristocratic Honor

The eldest of the three fidalgos, Rui, emerges as the most assertive figure in the group. As the senior brother, he naturally assumes leadership in decisions about the treasure and how it has to be divided. However, his leadership is not grounded in moral responsibility but in a sense of entitlement derived from aristocratic tradition.

Early in the narrative, Queirós emphasizes the brothers’ poverty despite their noble lineage. The narrator describes them as noblemen whose lives have been reduced to hardship and wandering. When they discover the buried treasure chest, the sudden possibility of wealth appears almost miraculous. At this moment, the eldest brother expresses enthusiasm and confidence about their future, suggesting that their fortunes have finally changed.

Yet this optimism quickly gives way to suspicion. As the brothers decide to guard the treasure overnight, the eldest brother’s thoughts begin to reveal an emerging moral conflict. The narrator suggests that each brother privately contemplates how the treasure might be claimed individually rather than shared.

One of the most revealing moments occurs when the brothers discuss leaving two of them behind to guard the chest while the other brings food. The scene is described with an atmosphere of restrained anxiety:

This brief reflection exposes the psychological transformation taking place within the eldest brother and his siblings. The treasure immediately disrupts their fraternal bond by introducing the possibility of exclusive ownership.

From the perspective of virtue ethics, the eldest brother’s reaction reveals a failure of phronesis, or practical wisdom. According to Aristotle, moral virtue requires the ability to deliberate rationally about what constitutes the good life. Individuals guided by virtue act in ways that promote harmony, fairness, and moderation (Aristotle, trans. 2009).          The eldest brother instead demonstrates pleonexia, the desire to possess more than one’s rightful share. Rather than recognizing the moral value of cooperation with his brothers, he begins to see them as potential rivals. His aristocratic identity intensifies this tendency because he associates wealth with honor and social legitimacy. Ironically, the eldest brother’s claim to noble honor becomes meaningless in the presence of temptation. His internal reasoning illustrates how fragile inherited moral codes can be when they are not supported by genuine ethical conviction.

The Middle Brother: Suspicion and the Ethics of Self-Preservation

The second brother, Guanes, occupies a psychologically complex position within the narrative. Unlike the eldest, he does not attempt to assert authority. Instead, his behavior is characterized by observation, calculation, and growing paranoia. The middle brother is particularly attentive to the possibility of betrayal. While guarding the treasure, he studies the behavior of the others carefully, searching for signs that they might attempt to claim the gold alone. This vigilance creates a self-reinforcing cycle of mistrust especially when each one of the brothers decides to keep one of the three keys to open the olden Moorish chest.

Queirós describes the tense atmosphere among the brothers with subtle irony:

This passage illustrates the psychological breakdown of their familial bond. Brotherhood, which should represent loyalty and trust, becomes a source of anxiety. The treasure transforms their relationship into a silent competition in which each brother fears becoming the victim of betrayal. From an ethical perspective, the middle brother’s reasoning reflects what philosophers describe as defensive egoism. He justifies his distrust by imagining the worst possible intentions in the others. Because he assumes that his brothers may betray him, he begins to consider preemptive actions to protect himself.

Within the framework of deontological ethics, such reasoning violates the principle articulated by Immanuel Kant (1785/2012) that individuals must treat others as ends in themselves rather than as means to an end. Kant (1785/2012) argued that moral actions should be guided by universal principles rather than personal advantage. The middle brother’s logic is fundamentally incompatible with this principle. Instead of respecting his brothers as moral equals, he views them primarily as threats. His actions are motivated not by duty or fairness but by the instinct of self-preservation.

However, his reasoning also reveals an important psychological truth about greed. The treasure does not simply create selfishness; it produces fear. Once the brothers begin to imagine betrayal, they feel compelled to act defensively. Their paranoia therefore becomes a self-fulfilling prophecy. This dynamic aligns with the analysis of moral psychology proposed by Thomas Hobbes (1651/1996), who argued that competition for scarce resources naturally generates mistrust and conflict. In such situations, individuals often adopt aggressive strategies to secure their own survival (Hobbes, 1651/1996). In O Tesoiro, the middle brother exemplifies this transformation from cooperation to suspicion. The treasure creates a state of psychological insecurity in which moral principles are replaced by strategic calculation.

The Youngest Brother: Greed, Temptation, and Moral Collapse

The youngest brother, Rostabal, represents the most tragic ethical profile in the story. Unlike the others, he initially appears more impulsive and emotionally expressive. His excitement about the treasure reflects youthful optimism and a longing to escape poverty. However, this same emotional intensity makes him particularly vulnerable to temptation. When the brothers send him to the nearby village to obtain food and wine, he experiences a moment of moral decision. Carrying the provisions back to the treasure site, he suddenly realizes that he could eliminate his brothers and claim the wealth alone.

The narrator describes his reasoning with chilling clarity:

This reflection reveals the full extent of the youngest brother’s ethical collapse. The value of human life is reduced to a practical calculation about wealth. His brothers cease to be family members and become obstacles to personal gain. From the perspective of moral philosophy, this reasoning illustrates what Friedrich Nietzsche (1887/2007) described as the transformation of values under the influence of desire. Nietzsche (1887/2007) argued that individuals often reinterpret moral principles in ways that justify their own ambitions.

The youngest brother does not openly reject morality; instead, he reframes his intentions as a necessary step toward securing the treasure. His reasoning becomes instrumental: if killing his brothers allows him to obtain wealth and restore his status, he convinces himself that the act is justified. This moral rationalization demonstrates the psychological power of greed. The treasure becomes an absolute value that overrides every other ethical consideration. Even the bonds of blood and family lose their significance.

Ironically, his plan ultimately fails. The same logic of betrayal that motivates him also motivates the other brothers. By the time he returns with the poisoned food, they have already decided to eliminate him. The youngest brother dies before he can enjoy the treasure he hoped to possess alone. His fate illustrates the destructive symmetry of greed: each brother becomes both potential murderer and victim.

Cultural Context and Social Critique

Understanding the cultural context of Queirós’s writing deepens the ethical interpretation of O Tesoiro. As a major figure of nineteenth-century Portuguese realism, Queirós frequently criticized the moral stagnation of traditional institutions, including the aristocracy. The three fidalgos represent a class whose social prestige survives despite economic decline. Their noble titles contrast sharply with their impoverished circumstances. The treasure therefore symbolizes the possibility of restoring their lost social status.

However, Queirós presents this possibility with deep irony. Instead of elevating the brothers, the treasure exposes their moral emptiness. Their aristocratic identity proves incapable of guiding ethical behavior when confronted with temptation. This critique resonates with broader philosophical debates about wealth and morality. Utilitarian philosophers such as John Stuart Mill (1863/2001) argued that ethical actions should promote the greatest happiness for the greatest number. From this perspective, the rational solution for the brothers would be to share the treasure and improve their lives collectively.

Yet they choose the opposite path. Their pursuit of exclusive ownership produces the worst possible outcome: universal loss. No one benefits from the treasure because their greed prevents cooperation. The story thus functions as both a moral allegory and a social critique. By portraying the collapse of aristocratic values, Queirós suggests that inherited status cannot substitute for genuine ethical character.

The Symbolism of the Untouched Treasure

The final scene of the story, three dead brothers lying beside an unopened treasure chest, serves as a powerful symbol of moral failure. The gold remains buried in silence, untouched by those who killed each other to possess it. This image reinforces the story’s central irony. The treasure never truly belonged to the brothers because they lacked the moral integrity required to use it wisely. Instead of bringing prosperity, it reveals their deepest ethical weaknesses.

In philosophical terms, the story illustrates the classical idea that external goods such as wealth have value only when guided by virtue. Without ethical principles, material success becomes destructive rather than beneficial. Queirós therefore transforms a simple narrative about greed into a meditation on human nature. The treasure functions as a test of character, exposing the fragility of moral values when confronted with temptation.

Conclusion

The tragedy of the three fidalgos in O Tesoiro demonstrates how greed, mistrust, and social insecurity can destroy even the strongest bonds of family and honor. Through careful characterization, Eça de Queirós constructs three distinct ethical profiles that illustrate different aspects of moral failure. The eldest brother represents ambition shaped by aristocratic entitlement. The middle brother embodies suspicion and defensive self-preservation. The youngest brother illustrates the destructive power of temptation and moral rationalization. Together, their actions reveal how the pursuit of wealth can corrupt judgment and transform cooperation into violent competition.

Viewed through the lenses of virtue ethics, deontological ethics, and moral psychology, their downfall becomes a broader commentary on human behavior. Their deaths do not result from fate or external enemies but from their own ethical weaknesses. The untouched treasure left behind at the end of the story serves as a powerful symbol: material wealth cannot compensate for the absence of moral character. In exposing the emptiness of aristocratic values and the dangers of unchecked desire, Queirós delivers a timeless ethical lesson about the true cost of greed.

San José, Costa Rica

Friday, April 17, 2026

 

📚 References

Aristotle. (2009). Nicomachean ethics (W. D. Ross, Trans.). MIT Classics Archive.
http://classics.mit.edu/Aristotle/nicomachaen.html

Hobbes, T. (1996). Leviathan. Cambridge University Press. (Original work published 1651).
http://www.gutenberg.org/files/3207/3207-h/3207-h.htm

Kant, I. (2012). Groundwork of the metaphysics of morals. Cambridge University Press. (Original work published 1785).
http://www.earlymoderntexts.com/assets/pdfs/kant1785.pdf

Mill, J. S. (2001). Utilitarianism. Batoche Books. (Original work published 1863).
http://socserv2.socsci.mcmaster.ca/econ/ugcm/3ll3/mill/utilitarianism.pdf

Nietzsche, F. (2007). On the genealogy of morality. Cambridge University Press. (Original work published 1887).
https://www.cambridge.org/core/books/on-the-genealogy-of-morality/0CDBF0D41C5A0A7D7F7E2B1B3B9A6B5A

Walonen, M. K. (n.d.). Chapter 5: Analyzing characterization. Introduction to the Analysis of Fiction.
http://saintpeters.pressbooks.pub/introductiontotheanalysisoffiction/chapter/chapter-5-analyzing-characterization/

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