pe from them impossible. Yet it does but give formal
recognition to, and in so doing crown and complete--as the keystone
crowns and completes the arch--the whole system of education in the
West. It is because what is outward and visible counts for everything
in the West, first in the life of the adult and then in the life of
the child, that the idea of weighing and measuring the results of
education--with its implicit assumption that the real results of
education are ponderable and measurable (a deadly fallacy which now
has the force and authority of an axiom)--has come to establish
itself in every Western land.

* * * * *

The tendency of the Western teacher to mistake the externals for the
essentials of education, and to measure educational progress in terms
of the "appearance of things," gives rise to many misconceptions,
one of the principal of which is the current confusion between
information and knowledge. To generate knowledge in his pupils is
a legitimate end of the teacher's ambition. In schools and other
"academies" it tends to become the chief, if not the sole, end; and,
things being what they are, the teacher may be pardoned for regarding
it as such. But what is knowledge? The vulgar confusion between
knowledge and information is the accepted answer to this question.
But the answer is usually given before the question has been
seriously considered. One who allowed himself to reflect on it,
however briefly or cursorily, would quickly realise that it is
possible to have intimate and effective knowledge of a subject
without being able to impart any information about it. Successful
action, as in arts, crafts, games, sports, and the like, must needs
have subtle and accurate knowledge behind it; but the possessor of
such knowledge is seldom able to impart it with any approach to
lucidity. On the other hand, it frequently happens that one who has a
retentive memory is able to impart information glibly and correctly,
without possessing any real knowledge of the subject in question.

The truth is that knowledge, which may perhaps be provisionally
defined as a correct attitude towards one's environment, has almost
as wide a range as that of human nature itself. At one end of the
scale we have the quasi-animal instinct which governs successful
physical action. At the other end we have the knowledge, of which,
and of the possession of which, its possessor is clearly, conscious.
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