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For the most part, save incidentally, we have hitherto been concerned with education as it may exist in any social group. We have now to make explicit the differences in the spirit, material, and method of education as it operates in different types of community life. To say that education is a social function, securing direction and development in the immature through their participation in the life of the group to which they belong, is to say in effect that education will vary with the quality of life which prevails in a group. Particularly is it true that a society which not only changes but-which has the ideal of such change as will improve it, will have different standards and methods of education from one which aims simply at the perpetuation of its own customs. To make the general ideas set forth applicable to our own educational practice, it is, therefore, necessary to come to closer quarters with the nature of present social life.
1. The Implications of Human Association. Society is one word, but many things. Men associate together in all kinds of ways and for all kinds of purposes. One man is concerned in a multitude of diverse groups, in which his associates may be quite different. It often seems as if they had nothing in common except that they are modes of associated life. Within every larger social organization there are numerous minor groups: not only political subdivisions, but industrial, scientific, religious, associations. There are political parties with differing aims, social sets, cliques, gangs, corporations, partnerships, groups bound closely together by ties of blood, and so on in endless variety. In many modern states and in some ancient, there is great diversity of populations, of varying languages, religions, moral codes, and traditions. From this standpoint, many a minor political unit, one of our large cities, for example, is a congeries of loosely associated societies, rather than an inclusive and permeating community of action and thought.
The terms society, community, are thus ambiguous. They have both a eulogistic or normative sense, and a descriptive sense; a meaning de jure and a meaning de facto. In social philosophy, the former connotation is almost always uppermost. Society is conceived as one by its very nature. The qualities which accompany this unity- praiseworthy community of purpose and welfare, loyalty to public ends, mutuality of sympathy- are emphasized. But when we look at the facts which the term denotes instead of confining our attention to its intrinsic connotation, we find not unity, but a plurality of societies, good and bad. Men banded together in a criminal conspiracy, business aggregations that prey upon the public while serving it, political machines held together by the interest of plunder, are included. If it is said that such organizations are not societies because they do not meet the ideal requirements of the notion of society, the answer, in part, is that the conception of society is then made so “ideal” as to be of no use, having no reference to facts; and in part, that each of these organizations, no matter how opposed to the interests of other groups, has something of the praiseworthy qualities of “Society” which hold it together. There is honor among thieves, and a band of robbers has a common interest as respects its members. Gangs are marked by fraternal feeling, and narrow cliques by intense loyalty to their own codes. Family life may be marked by exclusiveness, suspicion, and jealousy as to those without, and yet be a model of amity and mutual aid within. Any education given by a group tends to socialize its members, but the quality and value of the socialization depends upon the habits and aims of the group.
Hence, once more, the need of a measure for the worth of any given mode of social life. In seeking this measure, we have to avoid two extremes. We cannot set up, out of our heads, something we regard as an ideal society. We must base our conception upon societies which actually exist, in order to have any assurance that our ideal is a practicable one. But, as we have just seen, the ideal cannot simply repeat the traits which are actually found. The problem is to extract the desirable traits of forms of community life which actually exist, and employ them to criticize undesirable features and suggest improvement. Now in any social group whatever, even in a gang of thieves, we find some interest held in common, and we find a certain amount of interaction and cooperative intercourse with other groups. From these two traits we derive our standard. How numerous and varied are the interests which are consciously shared? How full and free is the interplay with other forms of association? If we apply these considerations to, say, a criminal band, we find that the ties which consciously hold the members together are few in number, reducible almost to a common interest in plunder; and that they are of such a nature as to isolate the group from other groups with respect to give and take of the values of life. Hence, the education such a society gives is partial and distorted. If we take, on the other hand, the kind of family life which illustrates the standard, we find that there are material, intellectual, aesthetic interests in which all participate and that the progress of one member has worth for the experience of other members — it is readily communicable — and that the family is not an isolated whole, but enters intimately into relationships with business groups, with schools, with all the agencies of culture, as well as with other similar groups, and that it plays a due part in the political organization and in return receives support from it. In short, there are many interests consciously communicated and shared; and there are varied and free points of contact with other modes of association.
I. Let us apply the first element in this criterion to a despotically governed state. It is not true there is no common interest in such an organization between governed and governors. The authorities in command must make some appeal to the native activities of the subjects, must call some of their powers into play. Talleyrand said that a government could do everything with bayonets except sit on them. This cynical declaration is at least a recognition that the bond of union is not merely one of coercive force. It may be said, however, that the activities appealed to are themselves unworthy and degrading — that such a government calls into functioning activity simply capacity for fear. In a way, this statement is true. But it overlooks the fact that fear need not be an undesirable factor in experience. Caution, circumspection, prudence, desire to foresee future events so as to avert what is harmful, these desirable traits are as much a product of calling the impulse of fear into play as is cowardice and abject submission. The real difficulty is that the appeal to fear is isolated. In evoking dread and hope of specific tangible reward — say comfort and ease — many other capacities are left untouched. Or rather, they are affected, but in such a way as to pervert them. Instead of operating on their own account they are reduced to mere servants of attaining pleasure and avoiding pain.
This is equivalent to saying that there is no extensive number of common interests; there is no free play back and forth among the members of the social group. Stimulation and response are exceedingly one-sided. In order to have a large number of values in common, all the members of the group must have an equable opportunity to receive and to take from others. There must be a large variety of shared undertakings and experiences. Otherwise, the influences which educate some into masters, educate others into slaves. And the experience of each party loses in meaning, when the free interchange of varying modes of life-experience is arrested. A separation into a privileged and a subject-class prevents social endosmosis. The evils thereby affecting the superior class are less material and less perceptible, but equally real. Their culture tends to be sterile, to be turned back to feed on itself; their art becomes a showy display and artificial; their wealth luxurious; their knowledge overspecialized; their manners fastidious rather than humane.
Lack of the free and equitable intercourse which springs from a variety of shared interests makes intellectual stimulation unbalanced. Diversity of stimulation means novelty, and novelty means challenge to thought. The more activity is restricted to a few definite lines — as it is when there are rigid class lines preventing adequate interplay of experiences — the more action tends to become routine on the part of the class at a disadvantage, and capricious, aimless, and explosive on the part of the class having the materially fortunate position. Plato defined a slave as one who accepts from another the purposes which control his conduct. This condition obtains even where there is no slavery in the legal sense. It is found wherever men are engaged in activity which is socially serviceable, but whose service they do not understand and have no personal interest in. Much is said about scientific management of work. It is a narrow view which restricts the science which secures efficiency of operation to movements of the muscles. The chief opportunity for science is the discovery of the relations of a man to his work — including his relations to others who take part — which will enlist his intelligent interest in what he is doing. Efficiency in production often demands division of labor. But it is reduced to a mechanical routine unless workers see the technical, intellectual, and social relationships involved in what they do, and engage in their work because of the motivation furnished by such perceptions. The tendency to reduce such things as efficiency of activity and scientific management to purely technical externals is evidence of the one-sided stimulation of thought given to those in control of industry — those who supply its aims. Because of their lack of all-round and well-balanced social interest, there is not sufficient stimulus for attention to the human factors and relationships in industry. Intelligence is narrowed to the factors concerned with technical production and marketing of goods. No doubt, a very acute and intense intelligence in these narrow lines can be developed, but the failure to take into account the significant social factors means none the less an absence of mind, and a corresponding distortion of emotional life.
II. This illustration (whose point is to be extended to all associations lacking reciprocity of interest) brings us to our second point. The isolation and exclusiveness of a gang or clique brings its antisocial spirit into relief. But this same spirit is found wherever one group has interests “of its own” which shut it out from full interaction with other groups, so that its prevailing purpose is the protection of what it has got, instead of reorganization and progress through wider relationships. It marks nations in their isolation from one another; families which seclude their domestic concerns as if they had no connection with a larger life; schools when separated from the interest of home and community; the divisions of rich and poor; learned and unlearned. The essential point is that isolation makes for rigidity and formal institutionalizing of life, for static and selfish ideals within the group. That savage tribes regard aliens and enemies as synonymous is not accidental. It springs from the fact that they have identified their experience with rigid adherence to their past customs. On such a basis it is wholly logical to fear intercourse with others, for such contact might dissolve custom. It would certainly occasion reconstruction. It is a commonplace that an alert and expanding mental life depends upon an enlarging range of contact with the physical environment. But the principle applies even more significantly to the field where we are apt to ignore it — the sphere of social contacts.
Every expansive era in the history of mankind has coincided with the operation of factors which have tended to eliminate distance between peoples and classes previously hemmed off from one another. Even the alleged benefits of war, so far as more than alleged, spring from the fact that conflict of peoples at least enforces intercourse between them and thus accidentally enables them to learn from one another, and thereby to expand their horizons. Travel, economic and commercial tendencies, have at present gone far to break down external barriers; to bring peoples and classes into closer and more perceptible connection with one another. It remains for the most part to secure the intellectual and emotional significance of this physical annihilation of space.
2. The Democratic Ideal. The two elements in our criterion both point to democracy. The first signifies not only more numerous and more varied points of shared common interest, but greater reliance upon the recognition of mutual interests as a factor in social control. The second means not only freer interaction between social groups ( once isolated so far as intention could keep up a separation ) but change in social habit — its continuous readjustment through meeting the new situations produced by varied intercourse. And these two traits are precisely what characterize the democratically constituted society.
Upon the educational side, we note first that the realization of a form of social life in which interests are mutually interpenetrating, and where progress, or readjustment, is an important consideration, makes a democratic community more interested than other communities have cause to be in deliberate and systematic education. The devotion of democracy to education is a familiar fact. The superficial explanation is that a government resting upon popular suffrage cannot be successful unless those who elect and who obey their governors are educated. Since a democratic society repudiates the principle of external authority, it must find a substitute in voluntary disposition and interest; these can be created only by education. But there is a deeper explanation. A democracy is more than a form of government; it is primarily a mode of associated living, of conjoint communicated experience. The extension in space of the number of individuals who participate in an interest so that each has to refer his own action to that of others, and to consider the action of others to give point and direction to his own, is equivalent to the breaking down of those barriers of class, race, and national territory which kept men from perceiving the full import of their activity. These more numerous and more varied points of contact denote a greater diversity of stimuli to which an individual has to respond; they consequently put a premium on variation in his action. They secure a liberation of powers which remain suppressed as long as the incitations to action are partial, as they must be in a group which in its exclusiveness shuts out many interests.
The widening of the area of shared concerns, and the liberation of a greater diversity of personal capacities which characterize a democracy, are not of course the product of deliberation and conscious effort. On the contrary, they were caused by the development of modes of manufacture and commerce, travel, migration, and intercommunication which flowed from the command of science over natural energy. But after greater individualization on one hand, and a broader community of interest on the other have come into existence, it is a matter of deliberate effort to sustain and extend them. Obviously a society to which stratification into separate classes would be fatal, must see to it that intellectual opportunities are accessible to all on equable and easy terms. A society marked off into classes need be specially attentive only to the education of its ruling elements. A society which is mobile, which is full of channels for the distribution of a change occurring anywhere, must see to it that its members are educated to personal initiative and adaptability. Otherwise, they will be overwhelmed by the changes in which they are caught and whose significance or connections they do not perceive. The result will be a confusion in which a few will appropriate to themselves the results of the blind and externally directed activities of others.
3. The Platonic Educational Philosophy. Subsequent chapters will be devoted to making explicit the implications of the democratic ideas in education. In the remaining portions of this chapter, we shall consider the educational theories which have been evolved in three epochs when the social import of education was especially conspicuous. The first one to be considered is that of Plato. No one could better express than did he the fact that a society is stably organized when each individual is doing that for which he has aptitude by nature in such a way as to be useful to others (or to contribute to the whole to which he belongs ); and that it is the business of education to discover these aptitudes and progressively to train them for social use. Much which has been said so far is borrowed from what Plato first consciously taught the world. But conditions which he could not intellectually control led him to restrict these ideas in their application. He never got any conception of the indefinite plurality of activities which may characterize an individual and a social group, and consequently limited his view to a limited number of classes of capacities and of social arrangements.
Plato’s starting point is that the organization of society depends ultimately upon knowledge of the end of existence. If we do not know its end, we shall be at the mercy of accident and caprice. Unless we know the end, the good, we shall have no criterion for rationally deciding what the possibilities are which should be promoted, nor how social arrangements are to be ordered. We shall have no conception of the proper limits and distribution of activities — what he called justice — as a trait of both individual and social organization. But how is the knowledge of the final and permanent good to be achieved? In dealing with this question we come upon the seemingly insuperable obstacle that such knowledge is not possible save in a just and harmonious social order. Everywhere else the mind is distracted and misled by false valuations and false perspectives. A disorganized and factional society sets up a number of different models and standards. Under such conditions it is impossible for the individual to attain consistency of mind. Only a complete whole is fully self-consistent. A society which rests upon the supremacy of some factor over another irrespective of its rational or proportionate claims, inevitably leads thought astray. It puts a premium on certain things and slurs over others, and creates a mind whose seeming unity is forced and distorted. Education proceeds ultimately from the patterns furnished by institutions, customs, and laws. Only in a just state will these be such as to give the right education; and only those who have rightly trained minds will be able to recognize the end, and ordering principle of things. We seem to be caught in a hopeless circle. However, Plato suggested a way out. A few men, philosophers or lovers of wisdom — or truth — may by study learn at least in outline the proper patterns of true existence. If a powerful ruler should form a state after these patterns, then its regulations could be preserved. An education could be given which would sift individuals, discovering what they were good for, and supplying a method of assigning each to the work in life for which his nature fits him. Each doing his own part, and never transgressing, the order and unity of the whole would be maintained.
It would be impossible to find in any scheme of philosophic thought a more adequate recognition on one hand of the educational significance of social arrangements and, on the other, of the dependence of those arrangements upon the means used to educate the young. It would be impossible to find a deeper sense of the function of education in discovering and developing personal capacities, and training them so that they would connect with the activities of others. Yet the society in which the theory was propounded was so undemocratic that Plato could not work out a solution for the problem whose terms he clearly saw.
While he affirmed with emphasis that the place of the individual in society should not be determined by birth or wealth or any conventional status, but by his own nature as discovered in the process of education, he had no perception of the uniqueness of individuals. For him they fall by nature into classes, and into a very small number of classes at that. Consequently the testing and sifting function of education only shows to which one of three classes an individual belongs. There being no recognition that each individual constitutes his own class, there could be no recognition of the infinite diversity of active tendencies and combinations of tendencies of which an individual is capable. There were only three types of faculties or powers in the individual’s constitution. Hence education would soon reach a static limit in each class, for only diversity makes change and progress.
In some individuals, appetites naturally dominate; they are assigned to the laboring and trading class, which expresses and supplies human wants. Others reveal, upon education, that over and above appetites, they have a generous, outgoing, assertively courageous disposition. They become the citizen-subjects of the state; its defenders in war; its internal guardians in peace. But their limit is fixed by their lack of reason, which is a capacity to grasp the universal. Those who possess this are capable of the highest kind of education, and become in time the legislators of the state — for laws are the universals which control the particulars of experience. Thus it is not true that in intent, Plato subordinated the individual to the social whole. But it is true that lacking the perception of the uniqueness of every individual, his incommensurability with others, and consequently not recognizing that a society might change and yet be stable, his doctrine of limited powers and classes came in net effect to the idea of the subordination of individuality.
We cannot better Plato’s conviction that an individual is happy and society well organized when each individual engages in those activities for which he has a natural equipment, nor his conviction that it is the primary office of education to discover this equipment to its possessor and train him for its effective use. But progress in knowledge has made us aware of the superficiality of Plato’s lumping of individuals and their original powers into a few sharply marked-off classes; it has taught us that original capacities are indefinitely numerous and variable. It is but the other side of this fact to say that in the degree in which society has become democratic, social organization means utilization of the specific and variable qualities of individuals, not stratification by classes. Although his educational philosophy was revolutionary, it was none the less in bondage to static ideals. He thought that change or alteration was evidence of lawless flux; that true reality was unchangeable. Hence while he would radically change the existing state of society, his aim was to construct a state in which change would subsequently have no place. The final end of life is fixed; given a state framed with this end in view, not even minor details are to be altered. Though they might not be inherently important, yet if permitted they would inure the minds of men to the idea of change, and hence be dissolving and anarchic. The breakdown of his philosophy is made apparent in the fact that he could not trust to gradual improvements in education to bring about a better society which should then improve education, and so on indefinitely. Correct education could not come into existence until an ideal state existed, and after that education would be devoted simply to its conservation. For the existence of this state he was obliged to trust to some happy accident by which philosophic wisdom should happen to coincide with possession of ruling power in the state.
4. The “Individualistic” Ideal of the Eighteenth Century. In the eighteenth-century philosophy we find ourselves in a very different circle of ideas. “Nature” still means something antithetical to existing social organization; Plato exercised a great influence upon Rousseau. But the voice of nature now speaks for the diversity of individual talent and for the need of free development of individuality in all its variety. Education in accord with nature furnishes the goal and the method of instruction and discipline. Moreover, the native or original endowment was conceived, in extreme cases, as nonsocial or even as antisocial. Social arrangements were thought of as mere external expedients by which these nonsocial individuals might secure a greater amount of private happiness for themselves.
Nevertheless, these statements convey only an inadequate idea of the true significance of the movement. In reality its chief interest was in progress and in social progress. The seeming antisocial philosophy was a somewhat transparent mask for an impetus toward a wider and freer society — toward cosmopolitanism. The positive ideal was humanity. In membership in humanity, as distinct from a state, man’s capacities would be liberated; while in existing political organizations his powers were hampered and distorted to meet the requirements and selfish interests of the rulers of the state. The doctrine of extreme individualism was but the counterpart, the obverse, of ideals of the indefinite perfectibility of man and of a social organization having a scope as wide as humanity. The emancipated individual was to become the organ and agent of a comprehensive and progressive society.
The heralds of this gospel were acutely conscious of the evils of the social estate in which they found themselves. They attributed these evils to the limitations imposed upon the free powers of man. Such limitation was both distorting and corrupting. Their impassioned devotion to emancipation of life from external restrictions which operated to the exclusive advantage of the class to whom a past feudal system consigned power, found intellectual formulation in a worship of nature. To give “nature” full swing was to replace an artificial, corrupt, and inequitable social order by a new and better kingdom of humanity. Unrestrained faith in Nature as both a model and a working power was strengthened by the advances of natural science. Inquiry freed from prejudice and artificial restraints of church and state had revealed that the world is a scene of law. The Newtonian solar system, which expressed the reign of natural law, was a scene of wonderful harmony, where every force balanced with every other. Natural law would accomplish the same result in human relations, if men would only get rid of the artificial man-imposed coercive restrictions.
Education in accord with nature was thought to be the first step in insuring this more social society. It was plainly seen that economic and political limitations were ultimately dependent upon limitations of thought and feeling. The first step in freeing men from external chains was to emancipate them from the internal chains of false beliefs and ideals. What was called social life, existing institutions, were too false and corrupt to be intrusted with this work. How could it be expected to undertake it when the undertaking meant its own destruction? “Nature” must then be the power to which the enterprise was to be left. Even the extreme sensationalistic theory of knowledge which was current derived itself from this conception. To insist that mind is originally passive and empty was one way of glorifying the possibilities of education. If the mind was a wax tablet to be written upon by objects, there were no limits to the possibility of education by means of the natural environment. And since the natural world of objects is a scene of harmonious “truth,” this education would infallibly produce minds filled with the truth.
5. Education as National and as Social. As soon as the first enthusiasm for freedom waned, the weakness of the theory upon the constructive side became obvious. Merely to leave everything to nature was, after all, but to negate the very idea of education; it was to trust to the accidents of circumstance. Not only was some method required but also some positive organ, some administrative agency for carrying on the process of instruction. The “complete and harmonious development of all powers,” having as its social counterpart an enlightened and progressive humanity, required definite organization for its realization. Private individuals here and there could proclaim the gospel; they could not execute the work. A Pestalozzi could try experiments and exhort philanthropically inclined persons having wealth and power to follow his example. But even Pestalozzi saw that any effective pursuit of the new educational ideal required the support of the state. The realization of the new education destined to produce a new society was, after all, dependent upon the activities of existing states. The movement for the democratic idea inevitably became a movement for publicly conducted and administered schools.
So far as Europe was concerned, the historic situation identified the movement for a state-supported education with the nationalistic movement in political life — a fact of incalculable significance for subsequent movements. Under the influence of German thought in particular, education became a civic function and the civic function was identified with the realization of the ideal of the national state. The “state” was substituted for humanity; cosmopolitanism gave way to nationalism. To form the citizen, not the “man,” became the aim of education. The historic situation to which reference is made is the after-effects of the Napoleonic conquests, especially in Germany. The German states felt (and subsequent events demonstrate the correctness of the belief ) that systematic attention to education was the best means of recovering and maintaining their political integrity and power. Externally they were weak and divided. Under the leadership of Prussian statesmen they made this condition a stimulus to the development of an extensive and thoroughly grounded system of public education.
This change in practice necessarily brought about a change in theory. The individualistic theory receded into the background. The state furnished not only the instrumentalities of public education but also its goal. When the actual practice was such that the school system, from the elementary grades through the university faculties, supplied the patriotic citizen and soldier and the future state official and administrator and furnished the means for military, industrial, and political defense and expansion, it was impossible for theory not to emphasize the aim of social efficiency. And with the immense importance attached to the nationalistic state, surrounded by other competing and more or less hostile states, it was equally impossible to interpret social efficiency in terms of a vague cosmopolitan humanitarianism. Since the maintenance of a particular national sovereignty required subordination of individuals to the superior interests of the state both in military defense and in struggles for international supremacy in commerce, social efficiency was understood to imply a like subordination. The educational process was taken to be one of disciplinary training rather than of personal development. Since, however, the ideal of culture as complete development of personality persisted, educational philosophy attempted a reconciliation of the two ideas. The reconciliation took the form of the conception of the “organic” character of the state. The individual in his isolation is nothing; only in and through an absorption of the aims and meaning of organized institutions does he attain true personality. What appears to be his subordination to political authority and the demand for sacrifice of himself to the commands of his superiors is in reality but making his own the objective reason manifested in the state — the only way in which he can become truly rational. The notion of development which we have seen to be characteristic of institutional idealism (as in the Hegelian philosophy) was just such a deliberate effort to combine the two ideas of complete realization of personality and thoroughgoing “disciplinary” subordination to existing institutions.
The extent of the transformation of educational philosophy which occurred in Germany in the generation occupied by the struggle against Napoleon for national independence, may be gathered from Kant, who well expresses the earlier individual-cosmopolitan ideal. In his treatise on Pedagogics, consisting of lectures given in the later years of the eighteenth century, he defines education as the process by which man becomes man. Mankind begins its history submerged in nature — not as Man who is a creature of reason, while nature furnishes only instinct and appetite. Nature offers simply the germs which education is to develop and perfect. The peculiarity of truly human life is that man has to create himself by his own voluntary efforts; he has to make himself a truly moral, rational, and free being. This creative effort is carried on by the educational activities of slow generations. Its acceleration depends upon men consciously striving to educate their successors not for the existing state of affairs but so as to make possible a future better humanity. But there is the great difficulty. Each generation is inclined to educate its young so as to get along in the present world instead of with a view to the proper end of education: the promotion of the best possible realization of humanity as humanity. Parents educate their children so that they may get on; princes educate their subjects as instruments of their own purposes.
Who, then, shall conduct education so that humanity may improve? We must depend upon the efforts of enlightened men in their private capacity. “All culture begins with private men and spreads outward from them. Simply through the efforts of persons of enlarged inclinations, who are capable of grasping the ideal of a future better condition, is the gradual approximation of human nature to its end possible…. Rulers are simply interested in such training as will make their subjects better tools for their own intentions.” Even the subsidy by rulers of privately conducted schools must be carefully safeguarded. For the rulers interest in the welfare of their own nation instead of in what is best for humanity, will make them, if they give money for the schools, wish to draw their plans. We have in this view an express statement of the points characteristic of the eighteenth century individualistic cosmopolitanism. The full development of private personality is identified with the aims of humanity as a whole and with the idea of progress. In addition we have an explicit fear of the hampering influence of a state-conducted and state-regulated education upon the attainment of these ideas. But in less than two decades after this time, Kant’s philosophic successors, Fichte and Hegel, elaborated the idea that the chief function of the state is educational; that in particular the regeneration of Germany is to be accomplished by an education carried on in the interests of the state, and that the private individual is of necessity an egoistic, irrational being, enslaved to his appetites and to circumstances unless he submits voluntarily to the educative discipline of state institutions and laws. In this spirit, Germany was the first country to undertake a public, universal, and compulsory system of education extending from the primary school through the university, and to submit to jealous state regulation and supervision all private educational enterprises.
Two results should stand out from this brief historical survey. The first is that such terms as the individual and the social conceptions of education are quite meaningless taken at large, or apart from their context. Plato had the ideal of an education which should equate individual realization and social coherency and stability. His situation forced his ideal into the notion of a society organized in stratified classes, losing the individual in the class. The eighteenth century educational philosophy was highly individualistic in form, but this form was inspired by a noble and generous social ideal: that of a society organized to include humanity, and providing for the indefinite perfectibility of mankind. The idealistic philosophy of Germany in the early nineteenth century endeavored again to equate the ideals of a free and complete development of cultured personality with social discipline and political subordination. It made the national state an intermediary between the realization of private personality on one side and of humanity on the other. Consequently, it is equally possible to state its animating principle with equal truth either in the classic terms of “harmonious development of all the powers of personality” or in the more recent terminology of “social efficiency.” All this reinforces the statement which opens this chapter: The conception of education as a social process and function has no definite meaning until we define the kind of society we have in mind.
These considerations pave the way for our second conclusion. One of the fundamental problems of education in and for a democratic society is set by the conflict of a nationalistic and a wider social aim. The earlier cosmopolitan and “humanitarian” conception suffered both from vagueness and from lack of definite organs of execution and agencies of administration. In Europe, in the Continental states particularly, the new idea of the importance of education for human welfare and progress was captured by national interests and harnessed to do a work whose social aim was definitely narrow and exclusive. The social aim of education and its national aim were identified, and the result was a marked obscuring of the meaning of a social aim.
This confusion corresponds to the existing situation of human intercourse. On the one hand, science, commerce, and art transcend national boundaries. They are largely international in quality and method. They involve interdependencies and cooperation among the peoples inhabiting different countries. At the same time, the idea of national sovereignty has never been as accentuated in politics as it is at the present time. Each nation lives in a state of suppressed hostility and incipient war with its neighbors. Each is supposed to be the supreme judge of its own interests, and it is assumed as matter of course that each has interests which are exclusively its own. To question this is to question the very idea of national sovereignty which is assumed to be basic to political practice and political science. This contradiction (for it is nothing less) between the wider sphere of associated and mutually helpful social life and the narrower sphere of exclusive and hence potentially hostile pursuits and purposes, exacts of educational theory a clearer conception of the meaning of “social” as a function and test of education than has yet been attained.
Is it possible for an educational system to be conducted by a national state and yet the full social ends of the educative process not be restricted, constrained, and corrupted? Internally, the question has to face the tendencies, due to present economic conditions, which split society into classes some of which are made merely tools for the higher culture of others. Externally, the question is concerned with the reconciliation of national loyalty, of patriotism, with superior devotion to the things which unite men in common ends, irrespective of national political boundaries. Neither phase of the problem can be worked out by merely negative means. It is not enough to see to it that education is not actively used as an instrument to make easier the exploitation of one class by another. School facilities must be secured of such amplitude and efficiency as will in fact and not simply in name discount the effects of economic inequalities, and secure to all the wards of the nation equality of equipment for their future careers. Accomplishment of this end demands not only adequate administrative provision of school facilities, and such supplementation of family resources as will enable youth to take advantage of them, but also such modification of traditional ideals of culture, traditional subjects of study and traditional methods of teaching and discipline as will retain all the youth under educational influences until they are equipped to be masters of their own economic and social careers. The ideal may seem remote of execution, but the democratic ideal of education is a farcical yet tragic delusion except as the ideal more and more dominates our public system of education.
The same principle has application on the side of the considerations which concern the relations of one nation to another. It is not enough to teach the horrors of war and to avoid everything which would stimulate international jealousy and animosity. The emphasis must be put upon whatever binds people together in cooperative human pursuits and results, apart from geographical limitations. The secondary and provisional character of national sovereignty in respect to the fuller, freer, and more fruitful association and intercourse of all human beings with one another must be instilled as a working disposition of mind. If these applications seem to be remote from a consideration of the philosophy of education, the impression shows that the meaning of the idea of education previously developed has not been adequately grasped. This conclusion is bound up with the very idea of education as a freeing of individual capacity in a progressive growth directed to social aims. Otherwise a democratic criterion of education can only be inconsistently applied.
Summary. Since education is a social process, and there are many kinds of societies, a criterion for educational criticism and construction implies a particular social ideal. The two points selected by which to measure the worth of a form of social life are the extent in which the interests of a group are shared by all its members, and the fullness and freedom with which it interacts with other groups. An undesirable society, in other words, is one which internally and externally sets up barriers to free intercourse and communication of experience. A society which makes provision for participation in its good of all its members on equal terms and which secures flexible readjustment of its institutions through interaction of the different forms of associated life is in so far democratic. Such a society must have a type of education which gives individuals a personal interest in social relationships and control, and the habits of mind which secure social changes without introducing disorder.
Three typical historic philosophies of education were considered from this point of view. The Platonic was found to have an ideal formally quite similar to that stated, but which was compromised in its working out by making a class rather than an individual the social unit. The so-called individualism of the eighteenth-century enlightenment was found to involve the notion of a society as broad as humanity, of whose progress the individual was to be the organ. But it lacked any agency for securing the development of its ideal as was evidenced in its falling back upon Nature. The institutional idealistic philosophies of the nineteenth century supplied this lack by making the national state the agency, but in so doing narrowed the conception of the social aim to those who were members of the same political unit, and reintroduced the idea of the subordination of the individual to the institution.
There is a much neglected strain in Rousseau tending intellectually in this direction. He opposed the existing state of affairs on the ground that it formed neither the citizen nor the man. Under existing conditions, he preferred to try for the latter rather than for the former. But there are many sayings of his which point to the formation of the citizen as ideally the higher, and which indicate that his own endeavor, as embodied in the Emile, was simply the best makeshift the corruption of the times permitted him to sketch.