St. John Bosco was an exceptional educator. His acute intelligence, common sense and profound spirituality led him to create a system of education that develops the whole person- body, heart, mind and spirit. It enhances growth and freedom while putting the child at the centre of the whole educational enterprise.
To distinguish his method from the repressive system of education prevalent in 19th century Italy, he called his own method 'the preventive system' – because it seeks to prevent the need for punishment by placing the child in an environment in which he/she is encouraged to be the best one can be. It is a congenial, friendly and holistic approach to education.
It creates a climate that ‘draws forth’ (from the latin word ‘educere’) the best in the child, that encourages the child’s complete and fullest self-expression, that assists young people in acquiring habits that will lead them to opt in favour of what is good, healthy, joyful and life-enhancing. "This system is based entirely on Reason, Religion and above all on Loving-kindness” (Don Bosco).

The term “reason” emphasises, in line with the authentic view of Christian humanism, the value of the individual, of conscience, of human nature, of culture, of the world of work, of social living, or in other words of that vast set of values which may be considered the necessary equipment of man in his family, civil and political life.

It is significant to note that more than a hundred years ago Don Bosco used to attribute great importance to the human aspects and historical condition of the individual: to his freedom, his preparation for life and a profession, the assuming of civil responsibilities in an atmosphere of joy and generous commitment to his neighbor. He expressed these objectives in trenchant though simple words, like “joy”,”study”,”devotion”,”wisdom”, ”work” “humanity”. His educational ideal is characterised by moderation and realism. In his pedagogical plan there is a successful combination between the permanence of what is essential and the contingency of what is historical, between what is traditional and what is new. The Saint offers young people a programme which is simple but at the same time exacting, happily summed up in an evocative formula: an upright citizen because is a good Christian.

The second term, “Religion”, indicates that Don Bosco's pedagogy is essentially transcendent, in so far as the ultimate educational objective at which it aims is the formation of the believer. For him the properly formed and mature man was the citizen with faith, who places at the centre of his life the ideal of the new man proclaimed by Jesus Christ and who bears courageous witness to his own religious convictions.

It is evidently not a question of a speculative and abstract religion, but of a living faith rooted in reality and stemming from presence and communion, from an attitude of listening and from docility to grace. As he liked to put it “the columns of an educational edifice”, are the Eucharist, Penance, devotion to Our Lady, love for the Church and its pastors. His educational process was a pathway of prayer, of liturgy, of sacramental life and of spiritual direction.

This aspect of religious transcendence, the cornerstone of Don Bosco's pedagogical method, is not only applicable to every culture but can also be profitably adapted even to non-Christian religions.

Finally from a methodological point of view comes “loving kindness”. Here we are speaking of a daily attitude, which is neither simple human love nor supernatural charity alone. It is really the expression of a complex reality and implies availability, sound criteria and an appropriate style of conduct.
Loving kindness is expressed in practice in the commitment of the educator as a person entirely dedicated to the good of his pupils, present in their midst, ready to accept sacrifices and hard work in the fulfillment of his mission. All this calls for a real availability to the young, a deep empathy and the ability to dialogue with them. The following expressions of Don Bosco enlighten this aspect: “I feel completely at home here in your midst”, “for me, living means being here with you”, or “You should not only love the boys, you should let them know they are loved”.

The true educator therefore shares the life of the young, is interested in their problems, takes part in their sporting and cultural activities, joins in their conversations suggesting ways of doing good, is ready to intervene to solve problems, to indicate criteria, to correct with prudent and loving firmness wrong judgments and behavior. In this atmosphere of “pedagogical presence” the educator is not looked upon as a “superior”, but as a “father, brother, friend”. Don Bosco liked to use the term “family spirit” to define the correct relationship between educators and pupils. Long experience had convinced him that love, or rather ‘visible love’ was an indispensable condition for successful educative activity.

The importance given by Don Bosco to the playground, -recreation, sports, music, theatre- has to be understood in this context. It is there, in spontaneous and joyful relationships, that the shrewd educator finds ways of intervening in a gentle and efficacious way because of the friendly atmosphere in which they are made. If an encounter is to be educative, the educator should know and have a deep and continued interest in each individual. It needs an intelligent and loving attention to the aspirations, the value assessments, the conditioning factors to which the young are subjected, their life situations, the local models which surround them, their problems.

Even today, in a changed cultural context and with young people of non-Christian religions, this characteristic constitutes one of the most valid and original elements in Don Bosco's pedagogy.