By Mortimer Adler
Let me begin where anyone has to begin — with a tentative definition of education. Education is a practical activity. It is concerned with means to be employed or devised for the achievement of an end. The broadest definition with which no one, I think, can disagree is that education is a process which aims at the improvement or betterment of men, in themselves and in relation to society. Few will quarrel with this definition because most people are willing to say that education is good; and its being good requires it to do something that is good for men. The definition says precisely this: that education improves men or makes them better.
All the quarrels that exist in educational philosophy exist because men have different conceptions of what the good life is, of what is good for man, of the conditions under which man is improved or bettered. Within that large area of controversy about education, there is one fundamental distinction that I should like to call to your attention.
The Two Kinds of Education
There seems to be two ways in which men can be bettered or improved: first, with respect to special functions or talents and, second, with respect to the capacities and functions which are common to all men. Let me explain. In civilized societies, and even in primitive societies, there is always a rudimentary, and often a very complex, division of labor. Society exists through a diversity of occupations, through different groups of men performing different functions. In addition to the division of labor and the consequent diversity of functions, there is a simple natural fact of individual differences. So one view of education is that which takes these individual and functional differences into consideration and says that men are made better by adjusting them to their occupations, by making them better carpenters or better dentists or better bricklayers, by improving them, in other words, in the direction of their own special talents.
The other view differs from this in that it makes the primary aim of education the betterment of men not with respect to their differences but with respect to the similarities which all men have. According to this theory, if there are certain things that all men can do, or certain things that all men must do, it is with these that education is chiefly concerned.
This simple distinction leads us to differentiate between specialized education and general education. There is some ground for identifying specialized education with vocational education, largely because specialized education has some reference to the division of labor and the diversity of occupations, and for identifying general education with liberal education because the efforts of general education are directed toward the liberal training of man as man.
Intrinsic Ends and Extrinsic Ends
There is still another way of differentiating education in terms of its ends…. An educational process has an intrinsic end if its result lies entirely within the person being educated, an excellence or perfection of his person, an improvement built right into his nature as a good habit is part of the nature of the person in whom a power is habituated. An extrinsic end of education, on the other hand, lies in the goodness of an operation, not as reflecting the goodness of the operator but rather the perfection of something else as a result of the operation being performed well.
Thus, for example there can be two reasons for learning carpentry. One might wish to learn carpentry simply to acquire the skill or art of using tools to fabricate things out of wood, an art or skill that anyone is better for having. Or one might wish to learn carpentry in order to make good tables or chairs, not as works of art which reflect the excellence of the artist, but as commodities to sell. This distinction between the two reasons for learning carpentry is connected in my mind with the difference or distinction between liberal and vocational education. Thus carpentry is the same in both cases, but the first reason for learning carpentry is liberal, the second vocational.
The Heart of the Matter
All of this, I think, leads directly to the heart of the matter: that vocational training is training for work or labor; it is specialized rather than general; it is for an extrinsic end; and ultimately it is the education of slaves or workers. And from my point of view it makes no difference whether you say slaves or workers, for you mean that the worker is a man who does nothing but work–a state of affairs which has obtained, by the way, during the whole industrial period, from its beginning almost to our day.
Liberal education is education for leisure; it is general in character; it is for an intrinsic and not an extrinsic end; and, as compared with vocational training, which is the education of slaves and workers, liberal education is the education of free men.
I would like, however, to add one basic qualification at this point. According to this definition or conception of liberal education, it is not restricted in any way to training in the liberal arts. We often too narrowly identify liberal education with those arts which are genuinely the liberal arts–grammar, rhetoric, and logic and the mathematical disciplines–because that is one of the traditional meanings of liberal education. But, as I am using the term “liberal” here, in contradistinction to “vocational,” I am not confining liberal education to intellectual education or to the cultivation of the mind. On the contrary, as I am using the phrase, liberal education has three large departments, according to the division of human excellences or modes of perfection. Physical training or gymnastics in the Platonic sense, if its aim is the to produce a good coordination of the body, is liberal education. So also is moral training, if its aim is to produce moral perfections, good moral habits or virtues; and so also is intellectual training, if its aim is the production of good intellectual habits or virtues. All three are liberal as distinguished from vocational. This is not, in a sense, a deviation from the conception of liberal education as being concerned only with the mind, for in all three of these the mind plays a role. All bodily skills are arts; all moral habits involve prudence; so the mind is not left out of the picture even when one is talking about moral and physical training.