Aristocratic View.—It may be noted that the experience, or knowledge, represented in the curriculum cannot exist outside of the knowing mind. In other words, arithmetic, grammar, history, geography, etc., are not something existing apart from mind, but only as states of consciousness. Text-books, for instance, do not contain knowledge but merely symbols of knowledge, which would have no significance and give no light without a mind to interpret them. Some, therefore, hold that the school, in seeking to translate this social experience into the consciousness of the young, should have as its aim merely to conserve for the future the intellectual and moral achievements of the present and the past. This they say demands of the school only that it produce an intellectual priesthood, or a body of scholars, who may conserve wisdom for the light and guidance of the whole community. Thus arises the aristocratic view of the purpose of education, which sees no justification in the state attempting to provide educational opportunities for all of its members, but holds rather that education is necessary only for the leaders of society.
Democratic View.—Against the above view, it is claimed by others that, while public education should undoubtedly be conducted for the benefit of the state as a whole; yet, since a chain cannot be stronger than its weakest link, the efficiency of the state must be measured by that of its individual units. The state, therefore, must aim, by means of education, to add to its own efficiency by adding to that of each and all of its members. This demands, however, that every individual should be able to meet in an intelligent way such situations as he is likely to encounter in his community life. Although carried on, therefore, for the good of the state, yet education should be democratic, or universal, and should fit every individual to become a useful member of society.
These Views Purely Civic.—It is to be noted that though the latter view provides for the education of all as a duty of the state, yet both of the above views are purely civic in their significance, and hold that education exists for the welfare of the state as a whole and not for the individual. If, therefore, the state could be benefited by having the education of any class of citizens either limited or extended in an arbitrary way, nothing in the above conception of the purpose of state education would forbid such a course.
INDIVIDUALISTIC VIEWS
Opposed to the civic view of education, many hold, on the other hand, that education exists for the child and not for the state, and therefore, aims primarily to promote the welfare of the individual. By these educators it is argued that, since each child is created with a separate and distinct personality, it follows that he possesses a divine right to have that personality developed independently of the claims of the community to which he belongs. According to this view, therefore, the aim of education should be in each case solely to effect some good for the individual child. These educators, however, are again found to differ concerning what constitutes this individual good.
The Culture Aim.—According to the practice of many educators, education is justified on the ground that it furnishes the individual a degree of personal culture. According to this view, the worth of education is found in the fact that it puts the learner in possession of a certain amount of conventional knowledge which is held to give a polish to the individual; this polish providing a distinguishing mark by which the learned class is separated from the ignorant. It is undoubtedly true that the so-called culture of the educated man should add to the grace and refinement of social life. In this sense, culture is not foreign to the conception of individual and social efficiency. A narrow cultural view, however, overlooks the fact that man's experience is significant only when it enables him to meet the needs and problems of the present, and that, as a member of a social community, he must apply himself to the actual problems to be met within his environment. To acquire knowledge, therefore, either as a mere possession or as a mark of personal superiority, is to give to experience an unnatural value.
The Utilitarian Aim.—Others express quite an opposite view to the above, declaring that the aim of education is to enable the individual to get on in the world. By this is meant that education should enable us to be more successful in our business, and thus live more comfortable lives. Now, so far as this practical success of the individual can be achieved in harmony with the interests of society as a whole, we may grant that education should make for individual betterment. Indeed it may justly be claimed that an advancement in the comfort of the individual under such conditions really implies an increase in the comfort of society as a whole; for the man who is not able to provide for his own welfare must prove, if not a menace, at least a burden to society. If, however, it is implied that the educated man is to be placed in a position to advance his own interests irrespective of, or in direct opposition to, the rights and comforts of others, then the utilitarian view of the end of education must appear one-sided. To emphasize the good of the individual irrespective of the rights of others, and to educate all of its members with such an end in view, society would tend to destroy the unity of its own corporate life.
The Psychological Aim.—According to others, although education aims to benefit the child, this benefit does not come from the acquisition of any particular type of knowledge, but is due rather to a development which takes place within the individual himself as a result of experiencing. In other words, the child as an intelligent being is born with certain attributes which, though at first only potential, may be developed into actual capacities or powers. Thus it is held that the real aim of education is to develop to the full such capacities as are found already within the child. Moreover, it is because the child has such possibilities of development within him, and because he starts at the very outset of his existence with a divine yearning to develop these inner powers, that he reaches out to experience his surroundings. For this reason, they argue that every individual should have his own particular capacities and powers fully and harmoniously developed. Thus the true aim of education is said to be to unfold the potential life of each individual and allow it to realize itself; the purpose of the school being primarily not to make of the child a useful member of society, but rather to study the nature of the child and develop whatever potentialities are found within him as an individual. Because this theory places such large emphasis on the natural tendencies and capacities of the child, it is spoken of as the psychological aim of education.
Limitations of the Aim.—This view evidently differs from others in that it finds the justification for education, not primarily in the needs or rights of a larger society of which the child is a member, but rather in those of the single individual. Here, however, a difficulty presents itself. If the developing of the child's capacities and tendencies constitute the real purpose of public education, may not education at times conflict with the good of the state itself? Now it is evident that if a child has a tendency to lie, or steal, or inflict pain on others, the development of such tendencies must result in harm to the community at large. On the other hand, it is clear that in the case of other proclivities which the child may possess, such as industry, truthfulness, self-sacrifice, etc., the development of these cannot be separated from the idea of the good of others. To apply a purely individual aim to education, therefore, seems impossible; since we can have no standard to distinguish between good and bad tendencies, unless these are measured from a social standpoint or from a consideration of the good of others, and not from the mere tendencies and capacities of the individual. Moreover, to attempt the harmonious development of all the child's tendencies and powers is not justifiable, even in the case of those tendencies which might not conflict with the good of others. As already noted, division of labour has now gone so far that the individual may profitably be relieved from many forms of social activity. This implies as a corollary, however, that the individual will place greater stress upon other forms of activity.
THE SOCIAL, OR ECLECTIC, VIEW
Moreover, because, as already noted, the child is by his very nature a social being, it follows that the good of the individual