Education deprives a young person of one of his most precious possessions, the sense of co-operation with his fellows. He is like a pacifist in 1917, alone in spirit - a depressing situation, and especially, almost unbearably, depressing to youth. "After all," says Dumas’s hero, "man is man’s brother," and youth especially needs a free play of the fraternal sense; it needs the stimulus and support of association in common endeavor. The survivor of an older generation in America has had these benefits in some degree; he is more or less established and matured and can rub along fairly comfortably on his spiritual accumulations; and besides, as age comes on, emotions weaken and sensitiveness is dulled. In his day, from the spiritual and social point of view, one could afford to be educated-barely and with difficulty afford it perhaps, but education was not a flat liability. It netted enough to be worth its price. At present one can afford only to be trained. The young person’s fellows are turning all their energy into a single narrow channel of interest; they have set the whole current of their being in one direction. Education is all against his doing that, while training is all for it; hence training puts him in step with his fellows, while education tends to leave him a solitary figure, spiritually disqualified.
For these reasons: education, in the first place, discloses other channels of interest and makes them look inviting. In the second place, it gives rise to the view that the interest which absorbs his fellows is not worth mortgaging one’s whole self, body, mind and spirit, to carry on. In the third place, it shows what sort of people one’s fellows inevitably become, through their exclusive absorption in this one interest, and makes it hard to reconcile oneself to the thought of becoming like them. Training, on the other hand, raises no such disturbances; it lets one go on one’s chosen way, with no uncertainty, no loss of confidence, as a man of the crowd. Education is divisive, separatist; training induces the exhilarating sense that one is doing with others what others do and thinking the thoughts that others think.
Education, in a word, leads a person on to ask a great deal more from life than life, as at present organized, is willing to give him; and it begets dissatisfaction with the rewards that life holds out. Training tends to satisfy him with very moderate and simple returns. A good income, a home and family, the usual run of comforts and conveniences, diversions addressed only to the competitive or sporting spirit or else to raw sensation-training not only makes directly for getting these, but also for an inert and comfortable contentment with them. Well, these are all that our present society has to offer, so it is undeniably the best thing all round to keep people satisfied with them, which training does, and not to inject a subversive influence, like education, into this easy complacency. Politicians understand this-it is their business to understand it-and hence they hold up "a chicken in every pot and two cars in every garage" as a satisfying social ideal. But the mischief of education is its exorbitance. The educated lad may like stewed chicken and motor-cars as well as anybody, but his education has bred a liking for other things too, things that the society around him does not care for and will not countenance. It has bred tastes which society resents as culpably luxurious, and will not connive at gratifying. Paraphrasing the old saying, education sends him out to shift for himself with a champagne appetite amidst a gin-guzzling society.
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