On Higher Education
Excerpt from ‘The Mass Society’ in The Power Elite (1956) by C.Wright Mills: http://www.thirdworldtraveler.com/Book_Excerpts/MassSociety_PE.html
Excerpt from ‘The Mass Society’ in The Power Elite (1956) by C.Wright Mills:
”…But are not the people now more educated? Why not emphasize the spread of education rather than the increased effects of the mass media? The answer, in brief, is that mass education, in many respects, has become-another mass medium.
The prime task of public education, as it came widely to be understood in this country, was political: to make the citizen more knowledgeable and thus better able to think and to judge of public affairs. In time, the function of education shifted from the political to the economic: to train people for better-paying jobs and thus to get ahead. This is especially true of the high-school movement, which has met the business demands for white-collar skills at the public’s expense. In large part education has become merely vocational; in so far as its political task is concerned, in many schools, that has been reduced to a routine training of nationalist loyalties.
The training of skills that are of more or less direct use in the vocational life is an important task to perform, but ought not to be mistaken for liberal education: job advancement, no matter on what levels, is not the same as self-development, although the two are now systematically confused. Among ‘skills,’ some are more and some are less relevant to the aims of liberal-that is to say, ]liberating-education. Skills and values cannot be so easily separated as the academic search for supposedly neutral skills causes us to assume. And especially not when we speak seriously of liberal education. Of course, there is a scale, with skills at one end and values at the other, but it is the middle range of this scale, which one might call sensibilities, that are of most relevance to the classic public.
To train someone to operate a lathe or to read and write is pretty much education of skill; to evoke from people an understanding of what they really want out of their lives or to debate with them stoic, Christian and humanist ways of living, is pretty much a clear-cut education of values. But to assist in the birth among a group of people of those cultural and political and technical sensibilities which would make them genuine members of a genuinely liberal public, this is at once a training in skills and an education of values. It includes a sort of therapy in the ancient sense of clarifying one’s knowledge of one’s self; it includes the imparting of all those skills of controversy with one’s self, which we call thinking; and with others, which we call debate. And the end product of such liberal education of sensibilities is simply the self-educating, self-cultivating man or woman.
The knowledgeable man in the genuine public is able to turn his personal troubles into social issues, to see their relevance for his community and his community’s relevance for them. He understands that what he thinks and feels as personal troubles are very often not only that but problems shared by others and indeed not subject to solution by any one individual but only by modifications of the structure of the groups in which he lives and sometimes the structure of the entire society.
Men in masses are gripped by personal troubles, but they are not aware of their true meaning and source. Men in public confront issues, and they are aware of their terms. It is the task of the liberal institution, as of the liberally educated man, continually to translate troubles into issues and issues into the terms of their human meaning for the individual. In the absence of deep and wide political debate, schools for adults and adolescents could perhaps become hospitable frameworks for just such debate. In a community of publics the task of liberal education would be: to keep the public from being overwhelmed; to help produce the disciplined and informed mind that cannot be overwhelmed; to help develop the bold and sensible individual that cannot be sunk by the burdens of mass life. But educational practice has not made knowledge directly relevant to the human need of the troubled person of the twentieth century or to the social practices of the citizen. This citizen cannot now see the roots of his own biases and frustrations, nor think clearly about himself, nor for that matter about anything else. He does not see the frustration of idea, of intellect, by the present organization of society, and he is not able to meet the tasks now confronting ‘the intelligent citizen.’
Educational institutions have not done these things and, except in rare instances, they are not doing them. They have become mere elevators of occupational and social ascent, and, on all levels, they have become politically timid. Moreover, in the hands of ‘professional educators,’ many schools have come to operate on an ideology of life adjustment’ that encourages happy acceptance of mass ways of life rather than the struggle for individual and public transcendence.
There is not much doubt that modern regressive educators have adapted their notions of educational content and practice to the idea of the mass. They do not effectively proclaim standards of cultural level and intellectual rigor; rather they often deal in the trivia of vocational tricks and ‘adjustment to life’-meaning the slack life of masses. ‘Democratic schools’ often mean the furtherance of intellectual mediocrity, vocational training, nationalistic loyalties, and little else.