Education as a Public Enterprise

EDUCATION AS A PUBLIC ENTERPRISE A Radio Talk K. S. L., November 16, 1925 — Education Week By Milton Bennion, Dean of School of Education, University of Utah i Education is the chief business of the state. It was so conceived by Plato in his Republic, and this thought has ever since been the common possession of the intellectual and spiritual leaders of man- kind. As the life of one individual is but a small part of the total complex, interdependent life of mankind at any particular moment, so is the life of one generation of nien and women a small part of the total life of humanity. Education, like civilization, belongs to humanity. Both educa- tion and civilization have been developing through thousands of generations. That which we enjoy today and all that we have attained in education is due to the labors of these many generations that have preceded us, and to the fact that their discoveries, inventions, and other attainments have been transmitted from each generation to the next. The vision and purpose of the state are not restricted to the welfare of one or two generations. In so far as possible the state looks forward to the well being of its citizens both now and for many generations yet to come. It is this vision on the part of the state that makes it the proper custodian of education. It is not looking for immediate economic returns from its investment in public schools. It may even be content if in the long run economic returns are second- ary to the more enduring intellectual and moral values, which are, or should be, uppermost in the minds of teachers and educational adminis- trators. Of all the moral obligations that rest upon both individuals and states as social institutions, that of properly educating each new generation is greatest. It is therefore highly appropriate and morally right that the state should spend more than half of its revenues for education, and that taxpayers should contribute willingly and liberally to this cause, each in proportion to his ability to pay. Neither the state nor ;the taxpayer, however, can do full duty by financial support alone. Education is a, community enterprise, in more ways than financial support of schools. In the broad sense of the term a very large and important part of the child's education is obtained outside of the schoolroom — in the home, in vocational activities, and in the social and civic life of the community. Public responsibility for education includes maintaining the most favorable educational environment in the home, in industry, and in community life. This fact is recognized in some measures in our marriage and

270 IMPROVEMENT ERA divorce laws, in our State Industrial Commissions and laws to be administered by them, and in our social legislation that seeks to keep society free from morally corrupting influences. These are examples of how many of the state's activities have a very direct influence upon the development of each new generation. The individual also has analogous responsibilities. The char- acter and social qualities of youth may be formed as much by the example and influence of adult society as by anything that can be taught him in the schools. Surely the public money expended in the education of youth in the schools is in large measure wasted if the good influence of the schools is counteracted by bad influences out of school. After all, is it worth while for this generation to train the next in various technical knowledges and skills without due provision that these knowledges and skills will be used for the welfare of society? Indeed, in case of a youth who is persistently selfish and anti-social in his activities, providing him with knowledges and skills is only increasing his powers for evil. The educational matter that is just now most pressing for solution is, How may (the schools and the community best cooperate to insure development of disposition on the part of youths to use their knowledges and skills for the common good of their fellows? This means that young people should be inspired with high moral purposes and that the influences of the home, the school, and the community shall work harmoniously together toward the realization of this educational aim. How can this be done? By many means and agencies, some of which are the following: A closer cooperation of home and school through the Parent- Teacher Associations. These should be active, working associations with committees investigating conditions and carrying out projects for the betterment of the school and the community; and, of course, for the improvement of moral control in the homes. Many of these desirable controls are practically impossible without cooperation of the parents of the community in carrying out a,ny policy. - If there are corrupting influences in the community that should be removed by authority of the state directly or through the local government, it should be remembered that perfect operation of the state in these matters is possible only through the highest degree of cooperation on the part of the citizensi of a community. The Parent-Teacher Association should provide this kind of cooperation. If public officials are lax, the parents, acting through their organization, in order to secure effective results, should see that such officials are replaced by others who will do their full duty. Satisfactory educational results cannot be attained in a lawless, boot-legging, gambling, or otherwise corrupt and dissipated community. Parents, teachers, social welfare workers, religious leaders, and civil officers should join hands in cleaning out such corruption, where it exists, and in developing in its place the

EDUCATION AS A PUBLIC ENTERPRISE 27 1 highest standards of citizenship, the highest types of recreation, oppor- tunities for vocational success, and, in general, a social environment that stimulates youth to high endeavor and noble attainment. Mystery O Mystery! thou of the sombre veil, Who lures our feet to heights we cannot scale, To depths we cannot comprehend, And still leads on through lanes that never end, To leave us in confusion. Unveil thy face, that he who runs may read The hidden meaning of thy word and deed; That we may understand why pain and tears, Dull sickening sorrows, doubts and fears, Should be our portion. We fain would know the miracle of life and death, From whence we came, who gave us breath; Whither we go when we go hence — O Mystery, our hearts grow tense With wondering. Whence come the longings for a better life, The ever present thought to banish strife; To be and do and try still greater heights, To wing ourselves away on fancy's flights To realms unknown? These things spring not from sordid thought or lust, Are not of earth; must we forever trust And wander on in search of the unknown, Until all longings cease and we lie prone In Mother earth? "Be content, vain mortal, be content, If life were robbed of all its wonderment; The dreams of youth would smother with a sigh, The bliss of romance pine away and die, To rise no more. "Could'st thou foreknow, at dawn of every day, That grave perplexities had marked thee for their prey ; If all life's ills were bared before thine eyes, And all its secrets stripped of their disguise, O woeful day! "Thy soul would sink in blackness, no glad smile Would wreathe thy lips the weary to beguile, Thy song of hope ne'er rise to ecstasies, No thrills of joy, no golden fantasies Would cheer thy way. "Ambition's strivings then and there would end. Were all things known; thy upward path descend To darkest depths for body, mind, and soul, Oblivion, proud mortal, be thy goal; Oblivion, oblivion!" Ruth May Fox