The Principles of Education We Lack In. Джон Дьюи
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. 1 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.