which are not as yet social. A large
number of human relationships in any social group are still upon the
machine-like plane. Individuals use one another so as to get desired
results, without reference to the emotional and intellectual disposition
and consent of those used. Such uses express physical superiority, or
superiority of position, skill, technical ability, and command of tools,
mechanical or fiscal. So far as the relations of parent and child,
teacher and pupil, employer and employee, governor and governed, remain
upon this level, they form no true social group, no matter how closely
their respective activities touch one another. Giving and taking of
orders modifies action and results, but does not of itself effect a
sharing of purposes, a communication of interests.

Not only is social life identical with communication, but all
communication (and hence all genuine social life) is educative. To be a
recipient of a communication is to have an enlarged and changed
experience. One shares in what another has thought and felt, and in so
far, meagerly or amply, has his own attitude modified. Nor is the one
who communicates left unaffected. Try the experiment of communicating,
with fulness and accuracy, some experience to another, especially if it
be somewhat complicated, and you will find your own attitude toward your
experience changing; otherwise you resort to expletives and
ejaculations. The experience has to be formulated in order to be
communicated. To formulate requires getting outside of it, seeing it as
another would see it, considering what points of contact it has with the
life of another so that it may be got into such form that he can
appreciate its meaning. Except in dealing with commonplaces and catch
phrases one has to assimilate, imaginatively, something of another's
experience in order to tell him intelligently of one's own experience.
All communication is like art. It may fairly be said, therefore, that
any social arrangement that remains vitally social, or vitally shared,
is educative to those who participate in it. Only when it becomes cast
in a mold and runs in a routine way does it lose its educative power.

In final account, then, not only does social life demand teaching and
learning for its own permanence, but the very process of living together
educates. It enlarges and enlightens experience; it stimulates and
enriches imagination; it creates responsibility for accuracy and
vividness of s