Servitude or Freedom:
A Philosophy of Education
Bruce A. Peterson
Prologue
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The old man looked down at his rough scared hands, and then beyond them, into the past, remembering. Setting down his chisel, he brushed the long white hair from his eyes and watched the rays of sunlight filter through the shimmering yellow leaves of the soft maple. The tree was an old friend under whose sacred canopy he had lived for many years. The maple was beginning to shed its foliage; floating to the stones, the leaves gathered in the corners of his red sandstone patio. He shivered a moment at the thought of the approaching cold, and he smiled looking at the oak firewood split and stacked as a border enclosing his unkempt yard of wild flowers. He remembered, how that in his youth he never laid up for the winter. He cut wood as he needed it. Inevitably, he would find himself in the forest, just before a storm, looking to find a dead log to harvest and haul to the cabin in the blowing snow. One log was most often enough to provide warmth through the storm. Now others cut the wood as payment to him. Past students returned each year to see that there was always enough. He missed the old way, when he took only what was needed, when it was needed, and then by his own strength; nevertheless, he was content now to harvest seeds from the past, his physical strength having departed him. Sitting back on the intricately carved chair, he took stock of the figure struggling to emerge from the block of black walnut on his workbench. The aura of a bear loomed around the form, but there were no distinct features to separate the dark wood from other bears. Distinction would come later, after the block spent more time in the old one's sandpaper hands. The old man understood the relationship between the craftsman's hands and the character in the wood. To bring a living work to completion, something that was more than just a figure or another copy, both character in the material and the hands to bring it out were required. A great sculptor once said that the image was in the block; the artist need only cut away that which surrounded it. His hands still often trembled on the wood. The life in the block could be marred by cutting away too much, or never revealed by cutting too little. When he was young his hands lacked skill, his workmanship produced characters that were flawed by his hands, but also, many times his hands had worked with common material that produced only common work. He had often blamed himself with failure when the shortcoming was in the material rather than his hands. His gaze traveled across his secluded habitat. His own hands had formed most of the scene before him. The bronze and red swirls of the sandstone that formed the floor of the patio had been warm in his hands the summer day he cut and pieced them together. Today the warm colors were paradoxical in comparison to the chill left in the stone from the night's cold. The rock and timber of the walls and roof of his cottage reminded him of days of vigor. It had taken much strength to cut, hew, and set those stones and timbers. Some of the timbers in his cabin were original inhabitants of the place the cabin now stood. The old man prayed that one day his life would be pillars in someone's house. Most of the trees that shaded him were the fruit of days prior to his coming to this glen. To replace them a few immigrants had settled in areas of the glen he had chosen for them. The newest settler, a white birch, too small to display any white, would need water tonight he observed. Soon the tender tree would grow from roots that belonged to the soil as surely as the roots of his cottage belonged to this soil. That which had been here before his coming was now intertwined and inseparable from that which he had formed with his hands. He and the glen were one. The scene before him was both forest and his soul. Secluded in this quiet woodland, loneliness now and then visited him. He never regretted leaving the hustle and animated life of the city; he never seemed to fit there, never able to pursue a career because of his wandering interests. He had always strayed from wealth, which was the measure of success in the city. Instead he had pursued truth, knowledge and understanding; commodities that, though respected, carried little prestige among those who measured themselves against themselves. When he was young he thought that respect would come as he aged; that people would listen to his wisdom if it came from an older man, but people no longer had respect, nor held any esteem for the aged. Youth was now the only commodity people honored other than money, and for the two they would sacrifice anything, themselves, and others. In those vibrant and turbulent years in the city he had been zealous to change the world, to make it a better place. Visions of multitudes being changed and transformed by the wisdom he could share paraded through his head. He had often declared in those days, "Give me 300 uncommon men, committed to the truth, and we will change the world." He dreamed of a band like Gideon's army and David's mighty men, but men like that are few indeed. He soon wearied of offering understanding and wisdom to those who lacked ears. Later he realized that to the same degree the multitudes lacked ears, he had mistaken his own pride for wisdom. The lines in the old man's face smiled as he reflected on his foolishness. He had instructed so many in right and wrong while being puffed up by their praise of his wisdom, which had been no wisdom at all. The knowledge of good and evil was not true wisdom. The lines of his face saddened as he thought of the bonds he had chained so many with in those days; boundaries established in the name of wisdom, but that shut out the truth he so wanted to give. But you could not give what you did not possess. He now understood that truth and freedom established in one heart was more precious and powerful than all the laws and armies founded by men of vision. His hands reached for their tools again, when his mule began to bray from the pasture, announcing the arrival of his apprentice. Time for reflection and loneliness were over now. It was time to work, to mold, to awaken - to teach. He had instructed many over the years. Classes of hundreds in churches, schools and universities, searching for the uncommon man, but today it all seemed vain. He had searched for an army of men of truth when he was young, but now he knew it all had only been training so that he could teach this one before his departure. The one who approached on horseback had ridden most of the day to reach this secluded cabin. The old craftsman set his tools to his bench and rose to receive the last student he would teach. His eyes fell to the walnut bear whose essence was emerging from the character of the block. His head turned to see the slip of a girl atop the enormous quarter horse. He had never imagined that the crowning work of his life, the character he had so long been in search of, would be found in the soft frame of a young woman. Yet, coming alive in her was a bear that would one day leave her imprint on the world. The old man picked up his stick and limped to the great horse. With his rough hands around her waist, he helped his pupil down to where her feet were planted on the soil of his soul. As he met her piercing eyes, another piece of stone was chiseled from the block of his heart. The old master was learning. [1]
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Freedom to Serve
In 1994, President Clinton outlined his plan for education in the Goals 2000 Educate America Act: A Strategy for Reinventing Our Schools. It described the state of American education as being in the states of crisis. "Our schools are not meeting the needs of students or the demands of our economy for a more skilled, more adaptable work force," reads the report, "And many vocational education and job training programs don't equip beginning or experienced workers with skills needed for success in the workplace. Without comprehensive education reform across America, our nation's economic strength is in jeopardy."
[2] The philosophy and purpose of education here is to provide people with "skills needed for success in the workplace" to the end that "our nation's economic strength" be protected. Marrying the "needs of our students" and the "demands of our economy" may be in the best interest of the state, but it is not a union I am comfortable with. The rhetoric of the document is materialistic, even to the point of saying, "what you earn depends on what you learn." Should workers with marketable skills be the primary products of education? Should success in the workplace be the primary focus of education? Is the promise of economic prosperity the goal we as a society want to dangle before our citizens as the primary reward for pursuing an education? I propose that it is not.There is of course no denying that society has a legitimate concern and interest in the education of its populace. Education through the institutions of the family, religion, and state is the very life of society. John Dewey wrote, "What nutrition and reproduction are to physiological life, education is to social life." In another place he said, "Education is the fundamental method of social progress and reform."
[3] These statements are true. Education is central to healthy culture, but a culture of materialism and production lacks heart.A prosperous economy is desirable and capable workers important to the health of society. Nonetheless, the primary purpose of education must never be a productive work force. A productive work force is the natural fruit of creative, healthy minds and bodies, and creativity is the product of freedom. If there is one characteristic lacking in today's educational system it is freedom, and freedom is the proper goal of education. The freedom of curiosity, the freedom to question the status quo, this is the lifeblood of education that leads to freedom. Parents, churches, schools, teachers, governments and the other social institutions should strive to create loving, courageous, independent, questioning, free spirited people who understand the importance of authority in a historical perspective. But to believe the institutions of society will pursue these goals is, at best utopian, most assuredly naive.
Sociologist Louis Wirth said that a society is possible because the individuals in it carry around in their heads some sort of picture of that society. Also, individuals themselves are a product of the picture they carry around in their heads of who they are and their relation to society. Education is the means by which these pictures are formed. President Clinton's Goals 2000 initiative recognizes that "Schools can't do the job alone. Parents, businesses, families, community organizations, and public and private agencies that provide health care, counseling, family support and other social services must be a part of community-wide efforts to support students."
[2] But, do these institutions support the formulation of ideas that challenge the norms? Traditionally, they do not.All of the institutions mentioned above, along with religion and mass media, are institutions that create the pictures that society carries in its head. On the South Lawn of the White House, President Clinton said,
"...we have done everything we possibly can to guarantee real freedom and opportunity to our people through an education for all that will enable our people...a chance to compete and win, to live up to their God-given capacities." [4] As wonderful as the utopian goal of these institutions working together to promote "real freedom to live up to God-given capacities" might sound, it is not going to happen through the implementation of law. Laws hold evil in check, but do not promote freedom. Social institutions by their very nature do not desire freedom. On the contrary, they desire conformity to their particular view of reality.Peter Berger put the relationship between freedom and society well in this metaphor:
"Whatever possibilities of freedom we may have, they cannot be realized if we assume that the "okay world" of society is the only world there is. Society provides us with warm, reasonably comfortable caves, in which we can huddle with our fellows, beating on the drums that drown out the howling hyenas of the surrounding darkness. Ecstasy is the act of stepping outside the caves, alone, to face the night."
Freedom exists only outside the confines of society.
Goals 2000 is representative of what one should expect out of any social institution, a rhetorical view pushing to create its own best interests. Society is coercive. It shapes and molds individual behavior and expectations through rewards and punishments without regard to the best interests of the individual. Its only concern is its own preservation. "Society is the walls of our imprisonment in history."
[5] All social institutions are in essence "systems of belief." Science, politics, and every other bureaucracy is as dogmatic in its belief system as religion. William James wrote that, "The great world, the background of all of us, is the world of our beliefs." [6]Society is simply a collection of different kinds of beliefs, hence Berger's statement that freedom can only be realized outside the confines of society, outside the confines of our beliefs. This of course is relativism, and relativism is supposedly the enemy of absolute truth. The paradox of education is that the world needs both freedom and truth to grow and survive.
If all people were free from the all bonds of society, society would not exist. Without society people would be without a warm comfortable place to live facing the sublime terror of the darkness (or maybe more terrifying, the light). They would be alone with no place to retreat when the sublime ecstasy of freedom overwhelmed them. One who ventures out into freedom, needs the retreat of society. Society needs individuals who will brave the terrors of freedom. This is why society desperately needs to have freedom as the goal of education. When an individual ventures out into freedom, discovery of truth and creativity are the result. It is society that benefits from these discoveries, not the individual. Socrates was killed for his journeys, but ultimately society grew. Galileo benefited very little from his discoveries, society benefited much. Pope Leo did not congratulate Martin Luther. Mary Ann Evans was forced to take shelter behind the name George Eliot. The list of course goes on. Men and women of courage questioned the belief systems that bound them, set out on journeys into the unknown and returned knowing more.
Nevertheless, even though it is in society's interests, it seldom, if ever, encourages freedom. To whom does this duty then fall? The responsibility can fall only in one place - at the feet of the individual who has once braved the journey and returns to teach it. This of course is the essence of Plato's Republic. The "Philosopher King" would lead society. The problem with Plato's king is, as king he could not serve society. Society even defines kings, and the lesser serves the greater. If the King were greater, society would bow its knee to him. If society were greater, the king would bow to her (or maybe her to him depending upon your belief system). Therefore the task can only fall to one who has the courage to venture out, and the humility to bow their knee to the authority of society, even though it often leads to excommunication or worse, death. This is the role of the true teacher - one adventurous and meek enough to learn and teach. It is a lofty vision to believe all people should, to one degree or another, have the opportunity to voyage into the terrifying realm of truth and freedom. This is the vision of education. Society has an obligation to provide a warm place for the explorer to retreat, even though society fears this person. Yes, society should value them instead of killing them, but I remember Jesus once saying, "A man's foes shall be they of his own household," and "A prophet is not without honor, save in his own country, and in his own house." Freedom is not all that popular.
Notes:
1Bruce Peterson. The Artist's Work. Unpublished Manuscript, ©1994
2The Goals 2000: Educate America Act A Strategy For Reinventing Our Schools. (OERI gopher, Depatrtment_wide_Initiatives (Goals 2000)\ Goals 2000 Initiative\ Overview, Fact Sheets, and Other information): 1994
3Ralph B. Winn ed. John Dewey: Dictionary of Education. (New York: Philosophical Library, 1959): 130 & 32.
4Bill Clinton, Remarks by the President at Goals 2000 Event: The South Lawn. (The White House Office of the Press Secretary, May 16, 1994).
5Peter L. Berger, Invitation to Sociology: A Humanistic Perspective. (New York: Anchor Books, 1963): 149-150
6Page Smith, Killing the Spirit: Higher Education in America. (New York: Penguin Books): 1990, 201