on, it is the particular task of education at the present time
to struggle in behalf of an aim in which social efficiency and personal
culture are synonyms instead of antagonists.

Summary. General or comprehensive aims are points of view for surveying
the specific problems of education. Consequently it is a test of the
value of the manner in which any large end is stated to see if it
will translate readily and consistently into the procedures which are
suggested by another. We have applied this test to three general aims:
Development according to nature, social efficiency, and culture or
personal mental enrichment. In each case we have seen that the aims
when partially stated come into conflict with each other. The partial
statement of natural development takes the primitive powers in an
alleged spontaneous development as the end-all. From this point of view
training which renders them useful to others is an abnormal constraint;
one which profoundly modifies them through deliberate nurture is
corrupting. But when we recognize that natural activities mean native
activities which develop only through the uses in which they are
nurtured, the conflict disappears. Similarly a social efficiency which
is defined in terms of rendering external service to others is of
necessity opposed to the aim of enriching the meaning of experience,
while a culture which is taken to consist in an internal refinement of a
mind is opposed to a socialized disposition. But social efficiency as an
educational purpose should mean cultivation of power to join freely
and fully in shared or common activities. This is impossible without
culture, while it brings a reward in culture, because one cannot share
in intercourse with others without learning--without getting a broader
point of view and perceiving things of which one would otherwise be
ignorant. And there is perhaps no better definition of culture than that
it is the capacity for constantly expanding the range and accuracy of
one's perception of meanings.

1 Donaldson, Growth of Brain, p. 356.

2 We must not forget that Rousseau had the idea of a radically different
sort of society, a fraternal society whose end should be identical with
the good of all its members, which he thought to be as much better than
existing states as these are worse than the state of nature.

Chapter Ten: Interest and Discipline

1. The Meaning of the Terms. We have already noticed the difference in
the atti