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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 he 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
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Democracy and Education
68
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
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