Education: Five Ways to Wisdom

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provide scope for analytical skills that never before existed, and in so doing it has altered the world in which the student will live as well as the manner in which he will think about the world ... No adult is truly civilized unless he is acquainted with the civilization of which he is a member, and the liberal arts curriculum of 50 years ago no longer provides that acquaintance."

Acquaintance seems a bare minimum, and even that is difficult enough to attain in a world where millions cannot read and millions more read mainly falsehoods or formulas. Yet the basic questions of education still reach deep into every aspect of life: What is it essential to learn—to know—and why? Everyone seems to have his own answer, but there are interesting patterns among those answers. They can be organized into five main ideas:

I: Education Means Careers

Today's most popular answer is the practical one, on which students are most likely to agree with parents virtually impoverished by tuition bills: an education should enable a student to get a better job than he would otherwise be able to find or fill. In a Carnegie Council poll, 67% of students cited this as an "essential" purpose of their education. A 9.8% unemployment rate makes this purpose seem all the more essential. Michael Adelson, 23, who studied psychology at U.C.L.A., has been unable to find a job in his field for a year and a half, and he now wishes he had chosen engineering. He calls his bachelor of arts degree "completely useless."

The idea that education has a basically social purpose derives more or less from Plato. In his Republic, the philosopher portrayed a Utopia governed by an intellectual elite specially trained for that purpose. This form of education was both stern and profoundly conservative. Children who attempt innovations, warned Socrates, acting as Plato's narrator, will desire a different sort of life when they grow up to be men, with other institutions and laws. And this "is full of danger to the whole state." To prevent any innovations, Socrates forthrightly demanded censorship so that students could not "hear any casual tales which may be devised by casual persons." When asked whose works he would ban, Socrates specifically named Homer. The poet's crime, he said, was to provide "an erroneous representation of the nature of gods and heroes."

Political pressure of this kind has never been far from the campus, but the overwhelming influence on U.S. education has been not politics but economics: the need for a technologically trained managerial caste. The very first Land Grant Act, in 1862, handed out 30,000 acres per Congressman for the building of state colleges at which "the leading object shall be ... to teach such branches of learning as are related to agriculture and the mechanic arts." These needs keep changing, of course, and over the decades the U.S. economy demanded of its universities not only chemists and engineers but lawyers and accountants and personnel analysts, and then, after Sputnik's shocking revelation of the Soviet lead in space, yet more engineers.

Students naturally respond to the economy's needs. The Rev. Theodore Hesburgh, president of Notre Dame, complained last year that "the most popular course on the American college campus is not literature or

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