Education

教育

Education is one of the key words of our time. A man without an education, many of us believe, is an unfortunate victim of adverse circumstances, deprived of one of the greatest twentieth-century opportunities. Convinced of the importance of education, modern states 'invest' in institutions of learning to get back 'interest' in the form of a large group of enlightened young men and women who are potential leaders. Education, with its cycles of instruction so carefully worked out, punctuated by textbooks -- those purchasable wells of wisdom - what would civilization be like without its benefits? So much is certain: that we would have doctors and preachers, lawyers and defendants, marriages and births -- but our spiritual outlook would be different. We would lay less stress on 'facts and figures' and more on a good memory, on applied psychology, and on the capacity of a man to get along with his fellow-citizens. If our educational system were fashioned after its bookless past we would have the most democratic form of 'college' imaginable. Among tribal people all knowledge inherited by tradition is shared by all; it is taught to every member of the tribe so that in this respect everybody is equally equipped for life.

It is the ideal condition of the 'equal start' which only our most progressive forms of modern education try to regain. In primitive cultures the obligation to seek and to receive the traditional instruction is binding to all. There are no 'illiterates' -- if the term can be applied to peoples without a script -- while our own compulsory school attendance became law in Germany in 1642, in France in 1806, and in England in 1876, and is still non-existent in a number of 'civilized' nations. This shows how long it was before we deemed it necessary to make sure that all our children could share in the knowledge accumulated by the 'happy few' during the past centuries.

Education in the wilderness is not a matter of monetary means. All are entitled to an equal start. There is none of the hurry which, in our society, often hampers the full development of a growing personality. There, a child grows up under the ever-present attention of his parent; therefore the jungles and the savannahs know of no 'juvenile delinquency'. No necessity of making a living away from home results in neglect of children, and no father is confronted with his inability to 'buy' an education for his child.JULIUS E. LIPS The Origin of Things

本文參考譯文

教育是我們這個(gè)時(shí)代的關(guān)鍵詞之一。我們?cè)S多人都相信，一個(gè)沒(méi)有受過(guò)教育的人，是逆境的犧牲品，被剝奪了20世紀(jì)的最優(yōu)越的機(jī)會(huì)之一�，F(xiàn)代國(guó)家深深懂得教育的重要性，對(duì)教育機(jī)構(gòu)投資，收回的‘利息’便是培養(yǎng)出大批有知識(shí)的男女青年，這些人可能成為未來(lái)的棟梁。教育，以其教學(xué)周期如此精心地安排，并以教科書(shū) -- 那些可以買到的智慧源泉 -- 予以強(qiáng)化，如果不受其惠，文明將會(huì)是個(gè)什么樣子呢? 至少，這些是可以肯定的：雖然我們還會(huì)有醫(yī)生和牧師、律師和被告、婚姻和生育，但人們的精神面貌將是另一個(gè)樣子。人們不會(huì)重視‘資料和數(shù)據(jù)’，而靠好記性、實(shí)用心理學(xué)與同伴相處的能力。如果我們的教育制度仿效沒(méi)有書(shū)籍的古代教育，我們的學(xué)院將具有可以想象得出的最民主的形式了。在部落中，通過(guò)傳統(tǒng)繼承的知識(shí)為所有人共享，并傳授給部落中的每一個(gè)成員。從這個(gè)意義上講，人人受到的有關(guān)生活本領(lǐng)的教育是相等的。

這就是我們最進(jìn)步的現(xiàn)代教育試圖恢復(fù)的“平等起步”的理想狀況。在原始文化中，尋求和接受傳統(tǒng)教育的義務(wù)對(duì)全民都有約束力。因而沒(méi)有“文盲”(如果這個(gè)字眼兒可以用于沒(méi)有文字的民族的話)。而我們的義務(wù)教育成為法律在德國(guó)是在1642年，在法國(guó)是在1806年，在英國(guó)是在1876年。今天，在許多“文明” 國(guó)家里，義務(wù)教育迄今尚未實(shí)行。這說(shuō)明，經(jīng)過(guò)了多么漫長(zhǎng)的時(shí)間之后，我們才認(rèn)識(shí)到，有必要確保我們的孩子享有多少個(gè)世紀(jì)以來(lái)由‘少數(shù)幸運(yùn)者’所積累起來(lái)的知識(shí)。 荒涼地區(qū)的教育不是錢(qián)的問(wèn)題，所有的人都享有平等起步的權(quán)利。那里沒(méi)有我們今天社會(huì)中的匆忙生活，而匆忙的生活常常妨礙個(gè)性的全面發(fā)展�；臎龅貐^(qū)的孩子無(wú)時(shí)無(wú)刻不在父母關(guān)懷下成長(zhǎng)。因此，叢林和荒涼地區(qū)不知道什么叫“青少年犯罪”。人們沒(méi)有必要離家謀生，所以不會(huì)產(chǎn)生孩子無(wú)人管的問(wèn)題，也不存在父親無(wú)力為孩子支付教育費(fèi)用而犯難的問(wèn)題。

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