This paper suggests that merely ‘connecting to publics’ may not suffice, since confusing and contradictory mixes of private and public have happened. I suggest that an exemplary ‘educational’ ethics of Dis\Connection is necessary to maintain public goods. The theory of ‘new public goods’ (Khoo 2015), rejects mainstream preoccupations with the impossibility of collective choice. New public goods theory is complemented by Sen’s work on broadening information, democratic deliberation and the plurality of equity demands – these contribute to the deliberative and equity dimensions of the publicness of public goods. However, I further argue that we should consider education’s special role with regard to the understanding of quality and the necessity for a ‘private’ life of public good(s). Drawing on Biesta’s idea of eccentric education as the democratic foundation of a ‘worldly’ and ‘non-egological’ citizenry, as well as Honig’s adaptation of the theory of transitional objects, I argue that education’s separateness as a space for ‘practising’ identities, values, interests, and deliberation and for gradually comprehending facts and interpretations is important as public things need a private life.