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BROADWAY

Vol. 29

No. 9

Shepherd?" exemplifies the eternal query of the sophisticated. One is bound to evolve some philosophy of life, inchoate in its larger aspects, perhaps, if one is not living an aimless, inept life; and mankind has been prolific in the creation of schools of philosophy aiming to define man's place in the scheme of things.

These systems of philosophy have had their influences on education. Indeed, education and philosophy are inseparable. "The true education," says Herbert Spencer, "is practicable only to the true philosopher." The philosopher has labored to make education as true and practicable as his vision and opportunities has permitted; and there has resulted a bewildering multiplicity of systems. Education is not without its share of rival philosophies, each with its adherents, each with its traditions; and the history of education is the history of educators grappling with the elusive problem of equating realities with theories.

Not all educators, however, have allied themselves definitely with any particular "school." Many of them have confounded system with

ioned a philosophy synthetized from the elements common to many of them. The lines of demarcation are faint. One can distinguish however three dominating schools of philosophy: The Realists, the Critical Rationalists and the Idealists.

The Realistic philosophy of education stresses things rather than ideas. It glorifies facts. Its foremost disciple is Gradgrind. It is frankly materialistic. "Life is real, life is earnest"-for the good of the individual. The individual must be equipped, then, with all information, science and facts that will conduce to success in life. It would make every child vocationally articulate; it has no patience with cultural, esthetic or ethical studies. It aims to produce the intellectual machine geared on "success" and operated solely in the interests of the individual. The world is an oyster and the school trains the youth in the advanced practices of opening it so as not to impair its succulence.

While Realism stresses facts, Critical Rationalism builds its educational superstructure on the foundation of principles, laws and

universals. It would transform every class room into a laboratory engaged in the pursuit of general causes. It shows marked preference for a training that tends towards the acquisition of an intellectualized attitude. It subordinates particulars to generals and seeks to reduce life to a series of fundamentals possessing the clarity, decisiveness and finality of "laws." It would, therefore, confine its curriculm to studies and "subjects" rich in abstractions; it would exalt good reasoning, good habits of thought and intellectual breadth. It would substitute the cold logic of science for the warm emotions of humanity. In the field of moral conduct, it would emphasize legality rather than individual responsibility; moral sanctions are made by lawyers; the Penal Code is placed on a parity with the Bible. While Realism accentuates utility and Critical Rationalism leans towards discipline, Idealism would combine the best features of both into an eclectric philosophy of education. It concedes to Realism, the saliency of facts; it allows to Critical Rationalism that the world contains laws and principles of great worth; it agrees with Mysticism that the feelings are a great source of world knowledge. But it contends that particular principles and feelings are not sufficient to adjust man to his divine environment. It would add one more element, spirituality. It argues that man not only has a body and a mind, but also a soul; education must seek to attune it with the Infinite.

This classification by no means exhausts the whole list. Philosophies are hardy plants; they grow in most indifferent soil. They thrive

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under multitudinous nomenclature, but the philosophies here adumbrated are sufficiently determinate to assume definite attributes when juxtaposed; and their identification with some well-known systems of national education in ante-bellum days warrants the assumption that this three-fold division is basic.

Educationally, man is a worshiper of many gods. The history of education shows that humanity is cyclical in its beliefs. The pendulum is swung through its greatest arc before it is released; then there ensues a period of the wildest oscillation before the social law of gravity, common sense, asserts its power and confines the pendulum of progress within the arc of practicability. But this readjustment is accelerated by epochal events. This war is one of these volcanic upheavals, cataclysmic in its immediate manifestations, but beneficial in its destructiveness of old forms and values and in its "felicitious loosing of tough knots" rendered Gordian by inertia and illiberalism. The crucible of war is fusing a new educational amalgam to be poured into new moulds and new designs. A new philosophy of education is shaping gradually; its outlines are dim. It will remain indistinct for a long time for it is only by the attrition of life that the rough spots are smoothed away.

Philosophy is a growth and not a creation. Ideals are algebraic sums in which plus and minus quantities enter as addends. They are both additive and subtractive and the algebraic terms of the new education are integral parts of the philosophies of Realism, Critical Rationalism and Idealism. The war is leaving these educational ideals with an interrogation as to their soundness. The principles we are fighting for have been