amental questions:--Whether
intelligence is best exercised apart from or within activity which puts
nature to human use, and whether individual culture is best secured
under egoistic or social conditions. No discussion of details is
undertaken in this chapter, because this conclusion but summarizes the
discussion of the previous chapters, XV to XXII, inclusive.

Chapter Twenty-four: Philosophy of Education

1. A Critical Review. Although we are dealing with the philosophy of
education, DO definition of philosophy has yet been given; nor has
there been an explicit consideration of the nature of a philosophy of
education. This topic is now introduced by a summary account of the
logical order implied in the previous discussions, for the purpose
of bringing out the philosophic issues involved. Afterwards we shall
undertake a brief discussion, in more specifically philosophical
terms, of the theories of knowledge and of morals implied in different
educational ideals as they operate in practice. The prior chapters fall
logically into three parts.

I. The first chapters deal with education as a social need and function.
Their purpose is to outline the general features of education as the
process by which social groups maintain their continuous existence.
Education was shown to be a process of renewal of the meanings of
experience through a process of transmission, partly incidental to
the ordinary companionship or intercourse of adults and youth, partly
deliberately instituted to effect social continuity. This process was
seen to involve control and growth of both the immature individual and
the group in which he lives.

This consideration was formal in that it took no specific account of the
quality of the social group concerned--the kind of society aiming at
its own perpetuation through education. The general discussion was
then specified by application to social groups which are intentionally
progressive, and which aim at a greater variety of mutually shared
interests in distinction from those which aim simply at the preservation
of established customs. Such societies were found to be democratic in
quality, because of the greater freedom allowed the constituent
members, and the conscious need of securing in individuals a consciously
socialized interest, instead of trusting mainly to the force of customs
operating under the control of a superior class. The sort of education
appropriate to the development of a democ