of labour, to corporate, or institutional, effort in this direction. By this means there has been finally developed the modern school as a fully organized corporate institution devoted to educational work, and supported as an integral part of our civil or public obligations.
Origin of the School.—To trace the origin of the school, it will be necessary to look briefly at certain marked stages of the development of civilization. The earliest and simplest forms of primitive life suggest a time when the family constituted the only type of social organization. In such a mode of life, the principle of the division of labour would be absent, the father or patriarch being the family carpenter, butcher, doctor, judge, priest, and teacher. In the two latter capacities, he would give whatever theoretic or practical instruction was received by the child. As soon, however, as a tribal form of life is met, we find the tribe or race collecting a body of experience which can be retained only by entrusting it to a selected body. This experience, or knowledge, is at first mainly of a religious character, and is possessed and handed on by a body of men forming a priesthood. Such priestly bodies, or colleges, may be considered the earliest special organizations devoted to the office of teaching. As civilization gradually advanced, a mass of valuable practical knowledge relative to man's environment was secured and added to the more theoretic forms. As this practical knowledge became more complex, there was felt a greater need that the child should be made acquainted with it in some systematic manner during his early years. Thus developed the conception of the school as an instrument by which such educative work might be carried on more effectively. On account of the constant increase of practical knowledge and its added importance in directing the political and economic life of the people, the civil authorities began in time to assume control of secular education. Thus the government of the school as an institution gradually passed to the state, the teacher taking the place of the priest as the controlling agent in the education of the young.
OTHER EDUCATIVE AGENTS
The Church.—But notwithstanding the organization of the present school as a civic institution, it is to be noticed that the church still continues to act as an educative agent. In many communities, in fact, the church is still found to retain a large control of education even of a secular type. Even in communities where the church no longer exercises control over the school, she still does much, though in a more indirect way, to mould the thought and character of the community life; and is still the chief educational agent concerned in the direct attempt to enrich the religious experiences of the race.
The Home.—While much of the knowledge obtained by the child within his own home necessarily comes through self, or informal, education, yet in most homes the parent still performs in many ways the function of a teacher, both by giving special instruction to the child and by directing the formation of his habits. In certain forms of experience indeed, it is claimed by the school that the instruction should be given by the parent rather than by the teacher. In questions of morals and manners, the natural tie which unites child and parent will undoubtedly enable much of the necessary instruction to be given more effectively in the home. It is often claimed, in fact, that parents now leave too much to the school and the teacher in relation to the education of the child.
The Vocation.—Another agent which may directly control the experiences of the young is found in the various vocations to which they devote themselves. This phase of education was very important in the days of apprenticeship. One essential condition in the form of agreement was that the master should instruct the apprentice in the art, or craft, to which he was apprenticed. Owing to the introduction of machinery and the consequent more complex division of labour, this type of formal education has been largely eliminated. It may be noted in passing that it is through these changed conditions that night classes for mechanics, which are now being provided by our technical schools, have become an important factor in our educational system.
Other Educational Institutions.—Finally, many clubs, institutes, and societies attempt, in a more accidental way, to convey definite instruction, and therefore serve in a sense as educational institutions. Prominent among such institutions is the modern Public Library, which affords opportunity for independent study in practically every department of knowledge. Our Farmers' Institutes also attempt to convey definite instruction in connection with such subjects as dairying, horticulture, agriculture, etc. Many Women's Clubs seek to provide instruction for young women, both of a practical and also of a moral and religious character. Various societies of a scientific character have also done much to spread a knowledge of nature and her laws and are likewise to be classed as educational institutions. Such movements as these, while taking place without the limits of the school, may not unreasonably claim a certain recognition as educational factors in the community and should receive the sympathetic co-operation of the teacher.
CHAPTER VI
THE PURPOSE OF THE SCHOOL
CIVIC VIEWS
Since the school of to-day is organized and supported by the state as a special corporate body designed to carry on the work of education, it becomes of public interest to know the particular purpose served through the maintenance of such a state institution. We have already seen that the school seeks to interpret the civilized life of the community, to abstract out of it certain elements, and to arrange them in systematic or scientific order as a curriculum of study, and finally to give the child control of this experience, or knowledge. We have attempted to show further that by this means education so increases the effectiveness of the conscious reactions of the child and so modifies his instincts and his habits as to add to his social efficiency. As, however, many divergent and incomplete views are held by educators and others as to the real purpose of public instruction, it will be well at this stage to consider briefly some of the most important types of these theories.
Aristocratic View.—It may be noted that the experience, or knowledge, represented in the curriculum cannot exist outside of the knowing mind. In other words, arithmetic, grammar, history, geography, etc., are not something existing apart from mind, but only as states of consciousness. Text-books, for instance, do not contain knowledge but merely symbols of knowledge, which would have no significance and give no light without a mind to interpret them. Some, therefore, hold that the school, in seeking to translate this social experience into the consciousness of the young, should have as its aim merely to conserve for the future the intellectual and moral achievements of the present and the past. This they say demands of the school only that it produce an intellectual priesthood, or a body of scholars, who may conserve wisdom for the light and guidance of the whole community. Thus arises the aristocratic view of the purpose of education, which sees no justification in the state attempting to provide educational opportunities for all of its members, but holds rather that education is necessary only for the leaders of society.
Democratic View.—Against the above view, it is claimed by others that, while public education should undoubtedly be conducted for the benefit of the state as a whole; yet, since a chain cannot be stronger than its weakest link, the efficiency of the state must be measured by that of its individual units. The state, therefore, must aim, by means of education, to add to its own efficiency by adding to that of each and all of its members. This demands, however,
