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Lien original : by Ivan Illich
En français : Une société sans école
INTRODUCTION
I owe my interest in public education to Everett Reimer. Until we first met in Puerto Rico in 1958, I had never questioned the value of extending obligatory schooling to all people. Together we have come to realize that for most men the right to learn is curtailed by the obligation to attend school. The essays given at CIDOC and gathered in this book grew out of memoranda which I submitted to him, and which we discussed during 1970, the thirteenth year of our dialogue. The last chapter contains my afterthoughts on a conversation with Erich Fromm on Bachofen’s Mutterrecht.
Since 1967 Reimer and I have met regularly at the Center for Intercultural Documentation (CIDOC) in Cuernavaca, Mexico. Valentine Borremans, the director of the Center, also joined our dialogue, and constantly urged me to test our thinking against the realities of Latin America and Africa. This book reflects her conviction that the ethos, not just the institutions, of society ought to be « deschooled. »
Universal education through schooling is not feasible. It would be no more feasible if it were attempted by means of alternative institutions built on the style of present schools. Neither new attitudes of teachers toward their pupils nor the proliferation of educational hardware or software (in classroom or bedroom), nor finally the attempt to expand the pedagogue’s responsibility until it engulfs his pupils’ lifetimes will deliver universal education. The current search for new educational funnels must be reversed into the search for their institutional inverse: educational webs which heighten the opportunity for each one to transform each moment of his living into one of learning, sharing, and caring. We hope to contribute concepts needed by those who conduct such counterfoil research on education — and also to those who seek alternatives to other established service industries.
On Wednesday mornings, during the spring and summer of 1970, I submitted the various parts of this book to the participants in our CIDOC programs in Cuernavaca. Dozens of them made suggestions or provided criticisms. Many will recognize their ideas in these pages, especially Paulo Freire, Peter Berger, and JosŽ Maria Bulnes, as well as Joseph Fitzpatrick, John Holt, Angel Quintero, Layman Allen, Fred Goodman, Gerhard Ladner, Didier Piveteau, Joel Spring, Augusto Salazar Bondy, and Dennis Sullivan. Among my critics, Paul Goodman most radically obliged me to revise my thinking. Robert Silvers provided me with brilliant editorial assistance on Chapters 1, 3, and 6, which have appeared in The New York Review of Books.
Reimer and I have decided to publish separate views of our joint research. He is working on a comprehensive and documented exposition, which will be subjected to several months of further critical appraisal and be published late in 1971 by Doubleday & Company. Dennis Sullivan, who acted as secretary at the meetings between Reimer and myself, is preparing a book for publication in the spring of 1972 which will place my argument in the context of current debate about public schooling in the United States. I offer this volume of essays now in the hope that it will provoke additional critical contributions to the sessions of a seminar on « Alternatives in Education » planned at CIDOC in Cuernavaca for 1972 and 1973.
I intend to discuss some perplexing issues which are raised once we embrace the hypothesis that society can be deschooled; to search for criteria which may help us distinguish institutions which merit development because they support learning in a deschooled milieu; and to clarify those personal goals which would foster the advent of an Age of Leisure (schole) as opposed to an economy dominated by service industries.
IVAN ILLICH
CIDOC
Cuernavaca, Mexico
November, 1970
1. WHY WE MUST DISESTABLISH SCHOOL
Many students, especially those who are poor, intuitively know what the schools do for them. They school them to confuse process and substance. Once these become blurred, a new logic is assumed: the more treatment there is, the better are the results; or, escalation leads to success. The pupil is thereby « schooled » to confuse teaching with learning, grade advancement with education, a diploma with competence, and fluency with the ability to say something new. His imagination is « schooled » to accept service in place of value. Medical treatment is mistaken for health care, social work for the improvement of community life, police protection for safety, military poise for national security, the rat race for productive work. Health, learning, dignity, independence, and creative endeavor are defined as little more than the performance of the institutions which claim to serve these ends, and their improvement is made to depend on allocating more resources to the management of hospitals, schools, and other agencies in question.
In these essays, I will show that the institutionalization of values leads inevitably to physical pollution, social polarization, and psychological impotence: three dimensions in a process of global degradation and modernized misery. I will explain how this process of degradation is accelerated when nonmaterial needs are transformed into demands for commodities; when health, education, personal mobility, welfare, or psychological healing are defined as the result of services or « treatments. » I do this because I believe that most of the research now going on about the future tends to advocate further increases in the institutionalization of values and that we must define conditions which would permit precisely the contrary to happen. We need research on the possible use of technology to create institutions which serve personal, creative, and autonomous interaction and the emergence of values which cannot be substantially controlled by technocrats. We need counterfoil research to current futurology.
I want to raise the general question of the mutual definition of man’s nature and the nature of modern institutions which characterizes our world view and language. To do so, I have chosen the school as my paradigm, and I therefore deal only indirectly with other bureaucratic agencies of the corporate state: the consumer-family, the party, the army, the church, the media. My analysis of the hidden curriculum of school should make it evident that public education would profit from the deschooling of society, just as family life, politics, security, faith, and communication would profit from an analogous process.
I begin my analysis, in this first essay, by trying to convey what the deschooling of a schooled society might mean. In this context, it should be easier to understand my choice of the five specific aspects relevant to this process with which I deal in the subsequent chapters.
Not only education but social reality itself has become schooled. It costs roughly the same to school both rich and poor in the same dependency. The yearly expenditure per pupil in the slums and in the rich suburbs of any one of twenty U.S. cities lies in the same range-and sometimes is favorable to the poor. Rich and poor alike depend on schools and hospitals which guide their lives, form their world view, and define for them what is legitimate and what is not. Both view doctoring oneself as irresponsible, learning on one’s own as unreliable, and community organization, when not paid for by those in authority, as a form of aggression or subversion. For both groups the reliance on institutional treatment renders independent accomplishment suspect. The progressive underdevelopment of self and community-reliance is even more typical in Westchester than it is in the northeast of Brazil. Everywhere not only education but society as a whole needs « deschooling. »
Footnote: * Penrose B. Jackson, Trends in Elementary and Secondary Education Expenditures: Central City and Suburban Comparisons 1965 to 1968, U.S. Office of Education, Office of Program and Planning Evaluation, June 1969
Welfare bureaucracies claim a professional, political, and financial monopoly over the social imagination, setting standards of what is valuable and what is feasible. This monopoly is at the root of the modernization of poverty. Every simple need to which an institutional answer is found permits the invention of a new class of poor and a new definition of poverty. Ten years ago in Mexico it was the normal thing to be born and to die in one’s own home and to be buried by one’s friends. Only the soul’s needs were taken care of by the institutional church. Now to begin and end life at home become signs either of poverty or of special privilege. Dying and death have come under the institutional management of doctors and undertakers.
Once basic needs have been translated by a society into demands for scientifically produced commodities, poverty is defined by standards which the technocrats can change at will. Poverty then refers to those who have fallen behind an advertised ideal of consumption in some important respect. In Mexico the poor are those who lack three years of schooling, and in New York they are those who lack twelve.
The poor have always been socially powerless. The increasing reliance on institutional care adds a new dimension to their helplessness: psychological impotence, the inability to fend for themselves. Peasants on the high plateau of the Andes are exploited by the landlord and the merchant-once they settle in Lima they are, in addition, dependent on political bosses, and disabled by their lack of schooling. Modernized poverty combines the lack of power over circumstances with a loss of personal potency. This modernization of poverty is a world-wide phenomenon, and lies at the root of contemporary underdevelopment. Of course it appears under different guises in rich and in poor countries.
It is probably most intensely felt in U.S. cities. Nowhere else is poverty treated at greater cost. Nowhere else does the treatment of poverty produce so much dependence, anger, frustration, and further demands. And nowhere else should it be so evident that poverty-once it has become modernized-has become resistant to treatment with dollars alone and requires an institutional revolution.
Today in the United States the black and even the migrant can aspire to a level of professional treatment which would have been unthinkable two generations ago, and which seems grotesque to most people in the Third World. For instance, the U.S. poor can count on a truant officer to return their children to school until they reach seventeen, or on a doctor to assign them to a hospital bed which costs sixty dollars per day-the equivalent of three months’ income for a majority of the people in the world. But such care only makes them dependent on more treatment, and renders them increasingly incapable of organizing their own lives around their own experiences and resources within their own communities.
The poor in the United States are in a unique position to speak about the predicament which threatens all the poor in a modernizing world. They are making the discovery that no amount of dollars can remove the inherent destructiveness of welfare institutions, once the professional hierarchies of these institutions have convinced society that their ministrations are morally necessary. The poor in the U.S. inner city can demonstrate from their own experience the fallacy on which social legislation in a « schooled » society is built.
Supreme Court Justice William 0. Douglas observed that « the only way to establish an institution is to finance it. » The corollary is also true. Only by channeling dollars away from the institutions which now treat health, education, and welfare can the further impoverishment resulting from their disabling side effects be stopped.
This must be kept in mind when we evaluate federal aid pro-grams. As a case in point, between 1965 and 1968 over three billion dollars were spent in U.S. schools to offset the disadvantages of about six million children. The program is known as Title One. It is the most expensive compensatory program ever attempted anywhere in education, yet no significant improvement can be detected in the learning of these « disadvantaged » children. Compared with their classmates from middle income homes, they have fallen further behind. Moreover, in the course of this program, professionals discovered an additional ten million children laboring under economic and educational handicaps. More reasons for claiming more federal funds are now at hand.
This total failure to improve the education of the poor despite more costly treatment can be explained in three ways:
- Three billion dollars are insufficient to improve the perform-ance of six million children by a measurable amount; or
- The money was incompetently spent: different curricula, better administration, further concentration of the funds on the poor child, and more research are needed and would do the trick; or
- Educational disadvantage cannot be cured by relying on education within the school.
The first is certainly true so long as the money has been spent through the school budget. The money indeed went to the schools which contained most of the disadvantaged children, but it was not spent on the poor children themselves. These children for whom the money was intended comprised only about half of those who were attending the schools that added the federal subsidies to their budgets. Thus the money was spent for custodial care, indoctrination and the selection of social roles, as well as education, all of which functions are inextricably mingled in the physical plants, curricula, teachers, administrators, and other key components of these schools, and, therefore, in their budgets.
The added funds enabled schools to cater disproportionately to the satisfaction of the relatively richer children who were « disadvantaged » by having to attend school in the company of the poor. At best a small fraction of each dollar intended to remedy a poor child’s disadvantages in learning could reach the child through the school budget.
It might be equally true that the money was incompetently spent. But even unusual incompetence cannot beat that of the school system. Schools by their very structure resist the concentration of privilege on those otherwise disadvantaged. Special curricula, separate classes, or longer hours only constitute more discrimination at a higher cost.
Taxpayers are not yet accustomed to permitting three billion dollars to vanish from HEW as if it were the Pentagon. The present Administration may believe that it can afford the wrath of educators. Middle-class Americans have nothing to lose if the program is cut. Poor parents think they do, but, even more, they are demanding control of the funds meant for their children. A logical way of cutting the budget and, one hopes, of increasing benefits is a system of tuition grants such as that proposed by Milton Friedman and others. Funds would be channeled to the beneficiary, enabling him to buy his share of the schooling of his choice. If such credit were limited to purchases which fit into a school curriculum, it would tend to provide greater equality of treatment, but would not thereby increase the equality of social claims.
It should be obvious that even with schools of equal quality a poor child can seldom catch up with a rich one. Even if they attend equal schools and begin at the same age, poor children lack most of the educational opportunities which are casually available to the middle-class child. These advantages range from conversation and books in the home to vacation travel and a different sense of oneself, and apply, for the child who enjoys them, both in and out of school. So the poorer student will generally fall behind so long as he depends on school for advancement or learning. The poor need funds to enable them to learn, not to get certified for the treatment of their alleged disproportionate deficiencies.
All this is true in poor nations as well as in rich ones, but there it appears under a different guise. Modernized poverty in poor nations affects more people more visibly but also-for the moment-more superficially. Two-thirds of all children in Latin America leave school before finishing the fifth grade, but these « desertores » are not therefore as badly off as they would be in the United States.
Few countries today remain victims of classical poverty, which was stable and less disabling. Most countries in Latin America have reached the « take-off » point toward economic development and competitive consumption, and thereby toward modernized poverty: their citizens have learned to think rich and live poor. Their laws make six to ten years of school obligatory. Not only in Argentina but also in Mexico or Brazil the average citizen defines an adequate education by North American standards, even though the chance of getting such prolonged schooling is limited to a tiny minority. In these countries the majority is already hooked on school, that is, they are schooled in a sense of inferiority toward the better-schooled. Their fanaticism in favor of school makes it possible to exploit them doubly: it permits increasing allocation of public funds for the education of a few and increasing acceptance of social control by the many.
Paradoxically, the belief that universal schooling is absolutely necessary is most firmly held in those countries where the fewest people have been-and will be-served by schools. Yet in Latin America different paths toward education could still be taken by the majority of parents and children. Proportionately, national savings invested in schools and teachers might be higher than in rich countries, but these investments are totally insufficient to serve the majority by making even four years of school attendance possible. Fidel Castro talks as if he wanted to go in the direction of deschooling when he promises that by 1980 Cuba will be able to dissolve its university since all of life in Cuba will be an educational experience. At the grammar-school and high-school level, however, Cuba, like all other Latin-American countries, acts as though passage through a period defined as the « school age » were an unquestionable goal for all, delayed merely by a temporary shortage of resources.
The twin deceptions of increased treatment, as actually provided in the United States and as merely promised in Latin America complement each other. The Northern poor are being disabled by the same twelve-year treatment whose lack brands the Southern poor as hopelessly backward. Neither in North America nor in Latin America do the poor get equality from obligatory schools. But in both places the mere existence of school discourages and disables the poor from taking control of their own learning. All over the world the school has an anti-educational effect on society: school is recognized as the institution which specializes in education. The failures of school are taken by most people as a proof that education is a very costly, very complex, always arcane, and frequently almost impossible task.
School appropriates the money, men, and good will available for education and in addition discourages other institutions from assuming educational tasks. Work, leisure, politics, city living, and even family life depend on schools for the habits and knowledge they presuppose, instead of becoming themselves the means of education. Simultaneously both schools and the other institutions which depend on them are priced out of the market.
In the United States the per capita costs of schooling have risen almost as fast as the cost of medical treatment. But increased treatment by both doctors and teachers has shown steadily declining results. Medical expenses concentrated on those above forty-five have doubled several times over a period of forty years with a resulting 3 percent increase in life expectancy in men. The increase in educational expenditures has produced even stranger results; otherwise President Nixon could not have been moved this spring to promise that every child shall soon have the « Right to Read » before leaving school.
In the United States it would take eighty billion dollars per year to provide what educators regard as equal treatment for all in grammar and high school. This is well over twice the $36 billion now being spent. Independent cost projections prepared at HEW and the University of Florida indicate that by 1974 the comparable figures will be $107 billion as against the $45 billion now projected, and these figures wholly omit the enormous costs of what is called « higher education, » for which demand is growing even faster. The United States, which spent nearly eighty billion dollars in 1969 for « defense » including its deployment in Vietnam, is obviously too poor to provide equal schooling. The President’s committee for the study of school finance should ask not how to support or how to trim such increasing costs, but how they can be avoided.
Equal obligatory schooling must be recognized as at least economically unfeasible. In Latin America the amount of public money spent on each graduate student is between 350 and 1,500 times the amount spent on the median citizen (that is, the citizen who holds the middle ground between the poorest and the richest). In the United States the discrepancy is smaller, but the discrimination is keener. The richest parents, some 10 percent, can afford private education for their children and help them to benefit from foundation grants. But in addition they obtain ten times the per capita amount of public funds if this is compared with the per capita expenditure made on the children of the 10 percent who are poorest. The principal reasons for this are that rich children stay longer in school, that a year in a university is disproportionately more expensive than a year in high school, and that most private universities depend-at least indirectly-on tax-derived finances.
Obligatory schooling inevitably polarizes a society; it also grades the nations of the world according to an international caste system. Countries are rated like castes whose educational dignity is determined by the average years of schooling of its citizens, a rating which is closely related to per capita gross national product, and much more painful.
The paradox of the schools is evident: increased expenditure escalates their destructiveness at home and abroad. This paradox must be made a public issue. It is now generally accepted that the physical environment will soon be destroyed by biochemical pollution unless we reverse current trends in the production of physical goods. It should also be recognized that social and personal life is threatened equally by HEW pollution, the inevitable by-product of obligatory and competitive consumption of welfare.
The escalation of the schools is as destructive as the escalation of weapons but less visibly so. Everywhere in the world school costs have risen faster than enrollments and faster than the GNP; everywhere expenditures on school fall even further behind the expectations of parents, teachers, and pupils. Everywhere this situation discourages both the motivation and the financing for large-scale planning for nonschooled learning. The United States is proving to the world that no country can be rich enough to afford a school system that meets the demands this same system creates simply by existing, because a successful school system schools parents and pupils to the supreme value of a larger school system, the cost of which increases disproportionately as higher grades are in demand and become scarce.
Rather than calling equal schooling temporarily unfeasible, we must recognize that it is, in principle, economically absurd, and that to attempt it is intellectually emasculating, socially polarizing, and destructive of the credibility of the political system which promotes it. The ideology of obligatory schooling admits of no logical limits. The White House recently provided a good example. Dr. Hutschnecker, the « psychiatrist » who treated Mr. Nixon before he was qualified as a candidate, recommended to the President that all children between six and eight be professionally examined to ferret out those who have destructive tendencies, and that obligatory treatment be provided for them. If necessary, their re-education in special institutions should be required. This memorandum from his doctor the President sent for evaluation to HEW. Indeed, preventive concentration camps for predelinquents would be a logical improvement over the school system.
Equal educational opportunity is, indeed, both a desirable and a feasible goal, but to equate this with obligator;’ schooling is to confuse salvation with the Church. School has become the world religion of a modernized proletariat, and makes futile promises of salvation to the poor of the technological age. The nation-state has adopted it, drafting all citizens into a graded curriculum leading to sequential diplomas not unlike the initiation rituals and hieratic promotions of former times. The modern state has assumed the duty of enforcing the judgment of its educators through well-meant truant officers and job requirements, much as did the Spanish kings who enforced the judgments of their theologians through the conquistadors and the Inquisition.
Two centuries ago the United States led the world in a movement to disestablish the monopoly of a single church. Now we need the constitutional disestablishment of the monopoly of the school, and thereby of a system which legally combines prejudice with discrimination. The first article of a bill of rights for a modern, humanist society would correspond to the First Amendment to the U.S. Constitution: « The State shall make no law with respect to the establishment of education. » There shall be no ritual obligatory for all.
To make this disestablishment effective, we need a law forbidding discrimination in hiring, voting, or admission to centers of learning based on previous attendance at some curriculum. This guarantee would not exclude performance tests of competence for a function or role, but would remove the present absurd discrimination in favor of the person who learns a given skill with the largest expenditure of public funds or what is equally likely has been able to obtain a diploma which has no relation to any useful skill or job. Only by protecting the citizen from being disqualified by anything in his career in school can a constitutional disestablishment of school become psychologically effective.
Neither learning nor justice is promoted by schooling because educators insist on packaging instruction with certification. Learning and the assignment of social roles are melted into schooling. Yet to learn means to acquire a new skill or insight, while promotion depends on an opinion which others have formed. Learning frequently is the result of instruction, but selection for a role or category in the job market increasingly depends on mere length of attendance.
Instruction is the choice of circumstances which facilitate learning. Roles are assigned by setting a curriculum of conditions which the candidate must meet if he is to make the grade. School links instruction but not learning to these roles. This is neither reasonable nor liberating. It is not reasonable because it does not link relevant qualities or competences to roles, but rather the process by which such qualities are supposed to be acquired. It is not liberating or educational because school reserves instruction to those whose every step in learning fits previously approved measures of social control.
Curriculum has always been used to assign social rank. At times it could be prenatal: karma ascribes you to a caste and lineage to the aristocracy. Curriculum could take the form of a ritual, of sequential sacred ordinations, or it could consist of a succession of feats in war or hunting, or further advancement could be made to depend on a series of previous princely favors. Universal schooling was meant to detach role assignment from personal life history: it was meant to give everybody an equal chance to any office. Even now many people wrongly believe that school ensures the dependence of public trust on relevant learning achievements. However, instead of equalizing chances, the school system has monopolized their distribution.
To detach competence from curriculum, inquiries into a man’s learning history must be made taboo, like inquiries into his political affiliation, church attendance, lineage, sex habits, or racial background. Laws forbidding discrimination on the basis of prior schooling must be enacted. Laws, of course, cannot stop prejudice against the unschooled-nor are they meant to force anyone to intermarry with an autodidact but they can discourage unjustified discrimination.
A second major illusion on which the school system rests is that most learning is the result of teaching. Teaching, it is true, may contribute to certain kinds of learning under certain circumstances. But most people acquire most of their knowledge outside school, and in school only insofar as school, in a few rich countries, has become their place of confinement during an increasing part of their lives.
Most learning happens casually, and even most intentional learning is not the result of programmed instruction. Normal children learn their first language casually, although faster if their parents pay attention to them. Most people who learn a second language well do so as a result of odd circumstances and not of sequential teaching. They go to live with their grandparents, they travel, or they fall in love with a foreigner. Fluency in reading is also more often than not a result of such extracurricular activities. Most people who read widely, and with pleasure, merely believe that they learned to do so in school; when challenged, they easily discard this illusion.
But the fact that a great deal of learning even now seems to happen casually and as a by-product of some other activity defined as work or leisure does not mean that planned learning does not benefit from planned instruction and that both do not stand in need of improvement. The strongly motivated student who is faced with the task of acquiring a new and complex skill may benefit greatly from the discipline now associated with the old-fashioned schoolmaster who taught reading, Hebrew, catechism, or multiplication by rote. School has now made this kind of drill teaching rare and disreputable, yet there are many skills which a motivated student with normal aptitude can master in a matter of a few months if taught in this traditional way. This is as true of codes as of their encipherment; of second and third languages as of reading and writing; and equally of special languages such as algebra, computer programming, chemical analysis, or of manual skills like typing, watchmaking, plumbing, wiring, TV repair; or for that matter dancing, driving, and diving.
In certain cases acceptance into a learning program aimed at a specific skill might presuppose competence in some other skill, but it should certainly not be made to depend upon the process by which such prerequisite skills were acquired. TV repair presupposes literacy and some math; diving, good swimming; and driving, very little of either.
Progress in learning skills is measurable. The optimum resources in time and materials needed by an average motivated adult can be easily estimated. The cost of teaching a second Western European language to a high level of fluency ranges between four and six hundred dollars in the United States, and for an Oriental tongue the time needed for instruction might be doubled. This would still be very little compared with the cost of twelve years of schooling in New York City (a condition for acceptance of a worker into the Sanitation Department) almost fifteen thousand dollars. No doubt not only the teacher but also the printer and the pharmacist protect their trades through the public illusion that training for them is very expensive.
At present schools pre-empt most educational funds. Drill instruction which costs less than comparable schooling is now a privilege of those rich enough to bypass the schools, and those whom either the army or big business sends through in-service training. In a program of progressive deschooling of U.S. education, at first the resources available for drill training would be limited. But ultimately there should be no obstacle for anyone at any time of his life to be able to choose instruction among hundreds of definable skills at public expense.
Right now educational credit good at any skill center could be provided in limited amounts for people of all ages, and not just to the poor. I envisage such credit in the form of an educational passport or an « edu-credit card » provided to each citizen at birth. In order to favor the poor, who probably would not use their yearly grants early in life, a provision could be made that interest accrued to later users of cumulated « entitlements. » Such credits would permit most people to acquire the skills most in demand, at their convenience, better, faster, cheaper, and with fewer undesirable side effects than in school.
Potential skill teachers are never scarce for long because, on the one hand, demand for a skill grows only with its performance within a community and, on the other, a man exercising a skill could also teach it. But, at present, those using skills which are in demand and do require a human teacher are discouraged from sharing these skills with others. This is done either by teachers who monopolize the licenses or by unions which protect their trade interests. Skill centers which would be judged by customers on their results, and not on the personnel they employ or the process they use, would open unsuspected working opportunities, frequently even for those who are now considered unemployable. Indeed, there is no reason why such skill centers should not be at the work place itself, with the employer and his work force supplying instruction as well as jobs to those who choose to use their educational credits in this way.
In 1956 there arose a need to teach Spanish quickly to several hundred teachers, social workers, and ministers from the New York Archdiocese so that they could communicate with Puerto Ricans. My friend Gerry Morris announced over a Spanish radio station that he needed native speakers from Harlem. Next day some two hundred teen-agers lined up in front of his office, and he selected four dozen of them-many of them school dropouts. He trained them in the use of the U.S. Foreign Service Institute (FSI) Spanish manual, designed for use by linguists with graduate training, and within a week his teachers were on their own-each in charge of four New Yorkers who wanted to speak the language. Within six months the mission was accomplished. Cardinal Spellman could claim that he had 127 parishes in which at least three staff members could communicate in Spanish. No school program could have matched these results.
Skill teachers are made scarce by the belief in the value of licenses. Certification constitutes a form of market manipulation and is plausible only to a schooled mind. Most teachers of arts and trades are less skillful, less inventive, and less communicative than the best craftsmen and tradesmen. Most high-school teachers of Spanish or French do not speak the language as correctly as their pupils might after half a year of competent drills. Experiments conducted by Angel Quintero in Puerto Rico suggest that many young teen-agers, if given the proper incentives, programs, and access to tools, are better than most schoolteachers at introducing their peers to the scientific exploration of plants, stars, and matter, and to the discovery of how and why a motor or a radio functions.
Opportunities for skill-learning can be vastly multiplied if we open the « market. » This depends on matching the right teacher with the right student when he is highly motivated in an intelligent program, without the constraint of curriculum.
Free and competing drill instruction is a subversive blasphemy to the orthodox educator. It dissociates the acquisition of skills from « humane » education, which schools package together, and thus it promotes unlicensed learning no less than unlicensed teaching for unpredictable purposes.
There is currently a proposal on record which seems at first to make a great deal of sense. It has been prepared by Christopher Jencks of the Center for the Study of Public Policy and is sponsored by the Office of Economic Opportunity. It proposes to put educational « entitlements » or tuition grants into the hands of parents and students for expenditure in the schools of their choice. Such individual entitlements could indeed be an important step in the right direction. We need a guarantee of the right of each citizen to an equal share of tax-derived educational resources, the right to verify this share, and the right to sue for it if denied. It is one form of a guarantee against regressive taxation.
The Jencks proposal, however, begins with the ominous statement that « conservatives, liberals, and radicals have all complained at one time or another that the American educational system gives professional educators too little incentive to provide high quality education to most children. » The proposal condemns itself by proposing tuition grants which would have to be spent on schooling.
This is like giving a lame man a pair of crutches and stipulating that he use them only if the ends are tied together. As the proposal for tuition grants now stands, it plays into the hands not only of the professional educators but of racists, promoters of religious schools, and others whose interests are socially divisive. Above all, educational entitlements restricted to use within schools play into the hands of all those who want to continue to live in a society in which social advancement is tied not to proven knowledge but to the learning pedigree by which it is supposedly acquired. This discrimination in favor of schools which dominates Jencks’s discussion on refinancing education could discredit one of the most critically needed principles for educational reform: the return of initiative and accountability for learning to the learner or his most immediate tutor.
The deschooling of society implies a recognition of the two-faced nature of learning. An insistence on skill drill alone could be a disaster; equal emphasis must be placed on other kinds of learning. But if schools are the wrong places for learning a skill, they are even worse places for getting an education. School does both tasks badly, partly because it does not distinguish between them. School is inefficient in skill instruction especially because it is curricular. In most schools a program which is meant to improve one skill is chained always to another irrelevant task. History is tied to advancement in math, and class attendance to the right to use the playground.
Schools are even less efficient in the arrangement of the circumstances which encourage the open-ended, exploratory use of acquired skills, for which I will reserve the term « liberal education. » The main reason for this is that school is obligatory and becomes schooling for schooling’s sake: an enforced stay in the company of teachers, which pays off in the doubtful privilege of more such company. Just as skill instruction must be freed from curricular restraints, so must liberal education be dissociated from obligatory attendance. Both skill-learning and education for inventive and creative behavior can be aided by institutional arrangement, but they are of a different, frequently opposed nature.
Most skills can be acquired and improved by drills, because skill implies the mastery of definable and predictable behavior. Skill instruction can rely, therefore, on the simulation of circumstances in which the skill will be used. Education in the exploratory and creative use of skills, however, cannot rely on drills. Education can be the outcome of instruction, though instruction of a kind fundamentally opposed to drill. It relies on the relationship between partners who already have some of the keys which give access to memories stored in and by the community. It relies on the critical intent of all those who use memories creatively. It relies on the surprise of the unexpected question which opens new doors for the inquirer and his partner.
The skill instructor relies on the arrangement of set circumstances which permit the learner to develop standard responses. The educational guide or master is concerned with helping matching partners to meet so that learning can take place. He matches individuals starting from their own, unresolved questions. At the most he helps the pupil to formulate his puzzlement since only a clear statement will give him the power to find his match, moved like him, at the moment, to explore the same issue in the same context.
Matching partners for educational purposes initially seems more difficult to imagine than finding skill instructors and partners for a game. One reason is the deep fear which school has implanted in us, a fear which makes us censorious. The unlicensed exchange of skills-even undesirable skills-is more predictable and therefore seems less dangerous than the unlimited opportunity for meeting among people who share an issue which for them, at the moment, is socially, intellectually, and emotionally important.
The Brazilian teacher Paulo Freire knows this from experience. He discovered that any adult can begin to read in a matter of forty hours if the first words he deciphers are charged with political meaning. Freire trains his teachers to move into a village and to discover the words which designate current important issues, such as the access to a well or the compound interest on the debts owed to the patron. In the evening the villagers meet for the discussion of these key words. They begin to realize that each word stays on the blackboard even after its sound has faded. The letters continue to unlock reality and to make it manageable as a problem. I have frequently witnessed how discussants grow in social awareness and how they are impelled to take political action as fast as they learn to read. They seem to take reality into their hands as they write it down.
I remember the man who complained about the weight of pencils: they were difficult to handle because they did not weigh as much as a shovel; and I remember another who on his way to work stopped with his Companions and wrote the word they were discussing with his hoe on the ground: « agua. » Since 1962 my friend Freire has moved from exile to exile, mainly because he refuses to conduct his sessions around words which are preselected by approved educators, rather than those which his discussants bring to the class.
The educational matchmaking among people who have been successfully schooled is a different task. Those who do not need such assistance are a minority, even among the readers of serious journals. The majority cannot and should not be rallied for discussion around a slogan, a word, or a picture. But the idea remains the same: they should be able to meet around a problem chosen and defined by their own initiative. Creative, exploratory learning requires peers currently puzzled about the same terms or problems. Large universities make the futile attempt to match them by multiplying their courses, and they generally fail since they are bound to curriculum, course structure, and bureaucratic administration. In schools, including universities, most resources are spent to purchase the time and motivation of a limited number of people to take up predetermined problems in a ritually defined setting. The most radical alternative to school would be a network or service which gave each man the same opportunity to share his current concern with others motivated by the same concern.
Let me give, as an example of what I mean, a description of how an intellectual match might work in New York City. Each man, at any given moment and at a minimum price, could identify himself to a computer with his address and telephone number, indicating the book, article, film, or recording on which he seeks a partner for discussion. Within days he could receive by mail the list of others who recently had taken the same initiative. This list would enable him by telephone to arrange for a meeting with persons who initially would be known exclusively by the fact that they requested a dialogue about the same subject.
Matching people according to their interest in a particular title is radically simple. It permits identification only on the basis of a mutual desire to discuss a statement recorded by a third person, and it leaves the initiative of arranging the meeting to the individual. Three objections are usually raised against this skeletal purity. I take them up not only to clarify the theory that I want to illustrate by my proposal for they highlight the deep-seated resistance to deschooling education, to separating learning from social control but also because they may help to suggest existing resources which are not now used for learning purposes.
The first objection is: Why cannot self-identification be based also on an idea or an issue? Certainly such subjective terms could also be used in a computer system. Political parties, churches, unions, clubs, neighborhood centers, and professional societies already organize their educational activities in this way and in effect they act as schools. They all match people in order to explore certain « themes »; and these are dealt with in courses, seminars, and curricula in which presumed « common interests » are prepackaged. Such theme-matching is by definition teacher-centered: it requires an authoritarian presence to define for the participants the starting point for their discussion.
By contrast, matching by the title of a book, film, etc., in its pure form leaves it to the author to define the special language, the terms, and the framework within which a given problem or fact is stated; and it enables those who accept this starting point to identify themselves to one another. For instance, matching people around the idea of « cultural revolution » usually leads either to confusion or to demagoguery. On the other hand, matching those interested in helping each other understand a specific article by Mao, Marcuse, Freud, or Goodman stands in the great tradition of liberal learning from Plato’s Dialogues, which are built around presumed statements by Socrates, to Aquinas’s commentaries on Peter the Lombard. The idea of matching by title is thus radically different from the theory on which the « Great Books » clubs, for example, were built: instead of relying on the selection by some Chicago professors, any two partners can choose any book for further analysis.
The second objection asks: Why not let the identification of match seekers include information on age, background, world view, competence, experience, or other defining characteristics? Again, there is no reason why such discriminatory restrictions could not and should not be built into some of the many universities-with or without walls-which could use title-matching as their basic organizational device. I could conceive of a system designed to encourage meetings of interested persons at which the author of the book chosen would be present or represented; or a system which guaranteed the presence of a competent adviser; or one to which only students registered in a department or school had access; or one which permitted meetings only between people who defined their special approach to the title under discussion. Advantages for achieving specific goals of learning could be found for each of these restrictions. But I fear that, more often than not, the real reason for proposing such restrictions is contempt arising from the presumption that people are ignorant: educators want to avoid the ignorant meeting the ignorant around a text which they may not understand and which they read only because they are interested in it.
The third objection: Why not provide match seekers with incidental assistance that will facilitate their meetings-with space, schedules, screening, and protection? This is now done by schools with all the inefficiency characterizing large bureaucracies. If we left the initiative for meetings to the match seekers themselves, organizations which nobody now classifies as educational would probably do the job much better. I think of restaurant owners, publishers, telephone-answering services, department store managers, and even commuter train executives who could promote their services by rendering them attractive for educational meetings.
At a first meeting in a coffee shop, say, the partners might establish their identities by placing the book under discussion next to their cups. People who took the initiative to arrange for such meetings would soon learn what items to quote to meet the people they sought. The risk that the self-chosen discussion with one or several strangers might lead to a loss of time, disappointment, or even unpleasantness is certainly smaller than the same risk taken by a college applicant. A computer arranged meeting to discuss an article in a national magazine, held in a coffee shop off Fourth Avenue, would obligate none of the participants to stay in the company of his new acquaintances for longer than it took to drink a cup of coffee, nor would he have to meet any of them ever again. The chance that it would help to pierce the opaqueness of life in a modern city and further new friendship, self-chosen work, and critical reading is high. (The fact that a record of personal readings and meetings could be obtained thus by the FBI is undeniable; that this should still worry anybody in 1970 is only amusing to a free man, who willy-nilly contributes his share in order to drown snoopers in the irrelevancies they gather.)
Both the exchange of skills and matching of partners are based on the assumption that education for all means education by all. Not the draft into a specialized institution but only the mobilization of the whole population can lead to popular culture. The equal right of each man to exercise his competence to learn and to instruct is now pre-empted by certified teachers. The teachers’ competence, in turn, is restricted to what may be done in school. And, further, work and leisure are alienated from each other as a result: the spectator and the worker alike are supposed to arrive at the work place all ready to fit into a routine prepared for them. Adaptation in the form of a product’s design, instruction, and publicity shapes them for their role as much as formal education by schooling. A radical alternative to a schooled society requires not only new formal mechanisms for the formal acquisition of skills and their educational use. A deschooled society implies a new approach to incidental or informal education.
Incidental education cannot any longer return to the forms which learning took in the village or the medieval town. Traditional society was more like a set of concentric circles of meaningful structures, while modern man must learn how to find meaning in many structures to which he is only marginally related. In the village, language and architecture and work and religion and family customs were consistent with one another, mutually explanatory and reinforcing. To grow into one implied a growth into the others. Even specialized apprenticeship was a by-product of specialized activities, such as shoemaking or the singing of psalms. If an apprentice never became a master or a scholar, he still contributed to making shoes or to making church services solemn. Education did not compete for time with either work or leisure. Almost all education was complex, lifelong, and unplanned.
Contemporary society is the result of conscious designs, and educational opportunities must be designed into them. Our reliance on specialized, full-time instruction through school will now decrease, and we must find more ways to learn and teach: the educational quality of all institutions must increase again. But this is a very ambiguous forecast. It could mean that men in the modern city will be increasingly the victims of an effective process of total instruction and manipulation once they are deprived of even the tenuous pretense of critical independence which liberal schools now provide for at least some of their pupils.
It could also mean that men will shield themselves less behind certificates acquired in school and thus gain in courage to « talk back » and thereby control and instruct the institutions in which they participate. To ensure the latter we must learn to estimate the social value of work and leisure by the educational give-and. take for which they offer opportunity. Effective participation in the politics of a street, a work place, the library, a news program, or a hospital is therefore the best measuring stick to evaluate their level as educational institutions.
I recently spoke to a group of junior-high-school students in the process of organizing a resistance movement to their obligatory draft into the next class. Their slogan was « participation not simulation. » They were disappointed that this was understood as a demand for less rather than for more education, and reminded me of the resistance which Karl Marx put up against a passage in the Gotha program which-one hundred years ago wanted to outlaw child labor. He opposed the proposal in the interest of the education of the young, which could happen only at work. If the greatest fruit of man’s labor should be the education he receives from it and the opportunity which work gives him to initiate the education of others, then the alienation of modern society in a pedagogical sense is even worse than its economic alienation.
The major obstacle on the way to a society that truly educates was well defined by a black friend of mine in Chicago, who told me that our imagination was « all schooled up. » We permit the state to ascertain the universal educational deficiencies of its citizens and establish one specialized agency to treat them. We thus share in the delusion that we can distinguish between what is necessary education for others and what is not, just as former generations established laws which defined what was sacred and what was profane. Durkheim recognized that this ability to divide social reality into two realms was the very essence of formal religion. There are, he reasoned, religions without the supernatural and religions without gods, but none which does not subdivide the world into things and times and persons that are sacred and others that as a consequence are profane. Durkheim’s insight can be applied to the sociology of education, for school is radically divisive in a similar way. The every existence of obligatory schoods divides any society into two realms: some time spans and processes and treatments and professions are « academic » or « pedagogic, » and others are not. The power of school thus to divide social reality has no boundaries: education becomes unworldly and world becomes noneducational. Since Bonhoeffer contemporary theologians have pointed to the confusions now reigning between the Biblical message and institutionalized religion. They point to the experience that Christian freedom and faith usually gain from secularization. Inevitably their statements sound blasphemous to many churchmen. Unquestionably, the educational process will gain from the deschooling of society even though this demand sounds to many schoolmen like treason to the enlightenment. But it is enlightenment itself that is now being snuffed out in the schools. The secularization of the Christian faither depends on the dedication to it on the part of Christians rooted in the Church. In much the same way, the deschooling of education depends on the leadership of those brought up in the schools. Their curriculum cannot serve them as an alibi for the task: each of us remains responsible for what has been made of him, even though he may be able to do no more than accept this responsibility and serve as a warning to others.
2. PHENOMENOLOGY OF SCHOOL
Some words become so flexible that they cease to be useful « School » and « teaching » are such terms. Like an amoeba they fit into almost any interstice of the language. ABM will teach the Russians, IBM will teach Negro children, and the army can become the school of a nation.
The search for alternatives in education must therefore start with an agreement on what it is we mean by « school. » This might be done in several ways. We could begin by listing the latent functions performed by modern school systems, such as custodial care, selection, indoctrination, and learning. We could make a client analysis and verify which of these latent functions render a service or a disservice to teachers, employers, children, parents, or the professions. We could survey the history of Western culture and the information gathered by anthropology in order to find institutions which played a role like that now performed by schooling. We could, finally, recall the many normative statements which have been made since the time of Comenius, or even since Quintilian, and discover which of these the modern school system most closely approaches. But any of these approaches would oblige us to start with certain assumptions about a relationship between school and education. To develop a language in which we can speak about school without such constant recourse to education, I have chosen to begin with something that might be called a phenomenology of public school. For this purpose I shall define « school » as the age-specific, teacher-related process requiring full-time attendance at an obligatory curriculum.
1. Age
School groups people according to age. This grouping rests on three unquestioned premises. Children belong in school. Children learn in school. Children can be taught only in school.
I think these unexamined premises deserve serious questioning. We have grown accustomed to children. We have decided that they should go to school, do as they are told, and have neither income nor families of their own. We expect them to know their place and behave like children. We remember, whether nostalgically or bitterly, a time when we were children, too. We are expected to tolerate the childish behavior of children. Man-kind, for us, is a species both afflicted and blessed with the task of caring for children. We forget, however, that our present concept of « childhood » developed only recently in Western Europe and more recently still in the Americas.*
Childhood as distinct from infancy, adolescence, or youth was unknown to most historical periods. Some Christian centuries did not even have an eye for its bodily proportions. Artists depicted the infant as a miniature adult seated on his mother’s arm. Children appeared in Europe along with the pocket watch and the Christian moneylenders of the Renaissance. Before our century neither the poor nor the rich knew of children’s dress, children’s games, or the child’s immunity from the law. Childhood belonged to the bourgeoisie. The worker’s child, the peasant’s child, and the nobleman’s child all dressed the way their fathers dressed, played the way their fathers played, and were hanged by the neck as were their fathers. After the discovery of « childhood » by the bourgeoisie all this changed. Only some churches continued to respect for some time the dignity and maturity of the young. Until the Second Vatican Council, each child was instructed that a Christian reaches moral discernment and freedom at the age of seven, and from then on is capable of committing sins for which he may be punished by an eternity in Hell. Toward the middle of this century, middle-class parents began to try to spare their children the impact of this doctrine, and their thinking about children now prevails in the practice of the Church.
Footnote: * For parallel histories of modern capitalism and modern childhood see Philippe Aries, Centuries 0f Childhood, Knopf, 1962.
Until the last century, « children » of middle-class parents were made at home with the help of preceptors and private schools. Only with the advent of industrial society did the mass production of « childhood » become feasible and come within the reach of the masses. The school system is a modern phenomenon, as is the childhood it produces.
Since most people today live outside industrial cities, most people today do not experience childhood. In the Andes you till the soil once you have become « useful. » Before that, you watch the sheep. If you are well nourished, you should be useful by eleven, and otherwise by twelve. Recently, I was talking to my night watchman, Marcos, about his eleven-year-old son who works in a barbershop. I noted in Spanish that his son was still a « ni-o, » Marcos, surprised, answered with a guileless smile: « Don Ivan, I guess you’re right. » Realizing that until my remark the father had thought of Marcos primarily as his « son, » I felt guilty for having drawn the curtain of childhood between two sensible persons. Of course if I were to tell the New York slum-dweller that his working son is still a « child, » he would show no surprise. He knows quite well that his eleven-year-old son should be allowed childhood, and resents the fact that he is not. The son of Marcos has yet to be afflicted with the yearning for childhood; the New Yorker’s son feels deprived.
Most people around the world, then, either do not want or cannot get modern childhood for their offspring. But it also seems that childhood is a burden to a good number of those few who are allowed it. Many of them are simply forced to go through it and are not at all happy playing the child’s role. Growing up through childhood means being condemned to a process of in-human conflict between self-awareness and the role imposed by a society going through its own school age. Neither Stephen Daedalus nor Alexander Portnoy enjoyed childhood, and neither, I suspect, did many of us like to be treated as children.
If there were no age-specific and obligatory learning institution, « childhood » would go out of production. The youth of rich nations would be liberated from its destructiveness, and poor nations would cease attempting to rival the childishness of the rich. If society were to outgrow its age of childhood, it would have to become livable for the young. The present disjunction between an adult society which pretends to be humane and a school environment which mocks reality could no longer be maintained.
The disestablishment of schools could also end the present discrimination against infants, adults, and the old in favor of children throughout their adolescence and youth. The social decision to allocate educational resources preferably to those citizens who have outgrown the extraordinary learning capacity of their first four years and have not arrived at the height of their self-motivated learning will, in retrospect, probably appear as bizarre.
Institutional wisdom tells us that children need school. Institutional wisdom tells us that children learn in school. But this institutional wisdom is itself the product of schools because sound common sense tells us that only children can be taught in school. Only by segregating human beings in the category of childhood could we ever get them to submit to the authority of a schoolteacher.
2. Teachers and Pupils
By definition, children are pupils. The demand for the milieu of childhood creates an unlimited market for accredited teachers. School is an institution built on the axiom that learning is the result of teaching. And institutional wisdom continues to accept this axiom, despite overwhelming evidence to the contrary.
We have all learned most of what we know outside school. Pupils do most of their learning without, and often despite, their teachers. Most tragically, the majority of men are taught their lesson by schools, even though they never go to school.
Everyone learns how to live outside school. We learn to speak, to think, to love, to feel, to play, to curse, to politick, and to work without interference from a teacher. Even children who are under a teacher’s care day and night are no exception to the rule. Orphans, idiots, and schoolteachers’ sons learn most of what they learn outside the « educational » process planned for them. Teachers have made a poor showing in their attempts at increasing learning among the poor. Poor parents who want their children to go to school are less concerned about what they will learn than about the certificate and money they will earn. And middle-class parents commit their children to a teacher’s care to keep them from learning what the poor learn on the streets. Increasingly educational research demonstrates that children learn most of what teachers pretend to teach them from peer groups, from comics, from chance observations, and above all from mere participation in the ritual of school. Teachers, more often than not, obstruct such learning of subject matters as goes on in school.
Half of the people in our world never set foot in school. They have no contact with teachers, and they are deprived of the privilege of becoming dropouts. Yet they learn quite effectively the message which school teaches: that they should have school, and more and more of it. School instructs them in their own inferiority through the tax collector who makes them pay for it, or through the demagogue who raises their expectations of it, or through their children once the latter are hooked on it. So the poor are robbed of their self-respect by subscribing to a creed that grants salvation only through the school. At least the Church gave them a chance to repent at the hour of death. School leaves them with the expectation (a counterfeit hope) that their grandchildren will make it. That expectation is of course still more learning which comes from school but not from teachers.
Pupils have never credited teachers for most of their learning. Bright and dull alike have always relied on rote, reading, and wit to pass their exams, motivated by the stick or by the carrot of a desired career.
Adults tend to romanticize their schooling. In retrospect, they attribute their learning to the teacher whose patience they learned to admire. But the same adults would worry about the mental health of a child who rushed home to tell them what he learned from his every teacher.
Schools create jobs for school teachers, no matter what their pupils learn from them.
3. Full-Time Attendance
Every month I see another list of proposals made by some U.S. industry to AID, suggesting the replacement of Latin-American « classroom practitioners » either by disciplined systems administrators or just by TV. In the United States teaching as a team enterprise of educational researchers, designers, and technicians is gaining acceptance. But, no matter whether the teacher is a schoolmarm or a team of men in white coats, and no matter whether they succeed in teaching the subject matter listed in the catalogue or whether they fail, the professional teacher creates a sacred milieu.
Uncertainty about the future of professional teaching puts the classroom into jeopardy. Were educational professionals to specialize in promoting learning, they would have to abandon a system which calls for between 750 and 1,000 gatherings a year. But of course teachers do a lot more. The institutional wisdom of schools tells parents, pupils, and educators that the teacher, if he is to teach, must exercise his authority in a sacred precinct. This is true even for teachers whose pupils spend most of their school time in a classroom without walls.
School, by its very nature, tends to make a total claim on the time and energies of its participants. This, in turn, makes the teacher into custodian, preacher, and therapist.
In each of these three roles the teacher bases his authority on a different claim. Theteacher-as-custodian acts as a master of ceremonies, who guides his pupils through a drawn-out labyrinthine ritual. He arbitrates the observance of rules and administers the intricate rubrics of initiation to life. At his best, he sets the stage for the acquisition of some skill as schoolmasters always have. Without illusions of producing any profound learning, he drills his pupils in some basic routines.
The teacher-as-moralist substitutes for parents, God, or the state. He indoctrinates the pupil about what is right or wrong, not only in school but also in society at large. He stands in loco parentis for each one and thus ensures that all feel themselves children of the same state.
The teacher-as-therapist feels authorized to delve into the personal life of his pupil in order to help him grow as a person. When this function is exercised by a custodian and preacher, it usually means that he persuades the pupil to submit to a domestication of his vision of truth and his sense of what is right.
The claim that a liberal society can be founded on the modern school is paradoxical. The safeguards of individual freedom are all canceled in the dealings of a teacher with his pupil. When the schoolteacher fuses in his person the functions of judge, ideologue, and doctor, the fundamental style of society is perverted by the very process which should prepare for life. A teacher who combines these three powers contributes to the warping of the child much more than the laws which establish his legal or economic minority, or restrict his right to free assembly or abode.
Teachers are by no means the only professionals who offer therapy. Psychiatrists, guidance counselors, and job counselors, even lawyers, help their clients to decide, to develop their personalities, and to learn. Yet common sense tells the client that such professionals should abstain from imposing their opinion of what is right or wrong, or from forcing anyone to follow their advice. Schoolteachers and ministers are the only professionals who feel entitled to pry into the private affairs of their clients at the same time as they preach to a captive audience.
Children are protected by neither the First nor the Fifth Amendment when they stand before that secular priest, the teacher. The child must confront a man who wears an invisible triple crown, like the papal tiara, the symbol of triple authority combined in one person. For the child, the teacher pontificates as pastor, prophet, and priest-he is at once guide, teacher, and administrator of a sacred ritual. He combines the claims of medieval popes in a society constituted under the guarantee that these claims shall never be exercised together by one established and obligatory institution — church or state.
Defining children as full-time pupils permits the teacher to exercise a kind of power over their persons which is much less limited by constitutional and consuetudinal restrictions than the power wielded by the guardians of other social enclaves. Their chronological age disqualifies children from safeguards which are routine for adults in a modern asylum-madhouse, monastery, or jail.
Under the authoritative eye of the teacher, several orders of value collapse into one. The distinctions between morality, legal. ity, and personal worth are blurred and eventually eliminated. Each transgression is made to be felt as a multiple offense. The offender is expected to feel that he has broken a rule, that he has behaved immorally, and that he has let himself down. A pupil who adroitly obtains assistance on an exam is told that he is an outlaw, morally corrupt, and personally worthless.
Classroom attendance removes children from the everyday world of Western culture and plunges them into an environment far more primitive, magical, and deadly serious. School could not create such an enclave within which the rules of ordinary reality are suspended, unless it physically incarcerated the young during many successive years on sacred territory. The attendance rule makes it possible for the schoolroom to serve as a magic womb, from which the child is delivered periodically at the school days and school year’s completion until he is finally expelled into adult life. Neither universal extended childhood nor the smothering atmosphere of the classroom could exist without schools. Yet schools, as compulsory channels for learning, could exist without either and be more repressive and destructive than anything we have come to know. To understand what it means to deschool society, and not just to reform the educational establishment, we must now focus on the hidden curriculum of schooling. We are not concerned here, directly, with the hidden curriculum of the ghetto streets which brands the poor or with the hidden curriculum of the drawing room which benefits the rich. We are rather concerned to call attention to the fact that the ceremonial or ritual of schooling itself constitutes such a hidden curriculum. Even the best of teachers cannot entirely protect his pupils from it. Inevitably, this hidden curriculum of schooling adds prejudice and guilt to the discrimination which a society practices against some of its members and compounds the privilege of others with a new title to condescend to the majority. Just as inevitably, this hidden curriculum serves as a ritual of initiation into a growth-oriented consumer society for rich and poor alike.
3. RITUALIZATION OF PROGRESS
The university graduate has been schooled for selective service among the rich of the world. Whatever his or her claims of solidarity with the Third World, each American college graduate has had an education costing an amount five times greater than the median life income of half of humanity. A Latin American student is introduced to this exclusive fraternity by having at least 350 times as much public money spent on his education as on that of his fellow citizens of median income. With very rare exceptions, the university graduate from a poor country feels more comfortable with his North American and European colleagues than with his nonschooled compatriots, and all students are academically processed to be happy only in the company of fellow consumers of the products of the educational machine.
The modern university confers the privilege of dissent on those who have been tested and classified as potential money-makers or power-holders. No one is given tax funds for the leisure in which to educate himself or the right to educate others unless at the same time he can also be certified for achievement. Schools select for each successive level those who have, at earlier stages in the game, proved themselves good risks for the established order. Having a monopoly on both the resources for learning and the investiture of social roles, the university coopts the discoverer and the potential dissenter. A degree always leaves its indelible price tag on the curriculum of its consumer. Certified college graduates fit only into a world which puts a price tag on their heads, thereby giving them the power to define the level of expectations in their society. In each country the amount of consumption by the college graduate sets the standard for all others; if they would be civilized people on or off the job, they will aspire to the style of life of college graduates.
The university thus has the effect of imposing consumer standards at work and at home, and it does so in every part of the world and under every political system. The fewer university graduates there are in a country, the more their cultivated demands are taken as models by the rest of the population. The gap between the consumption of the university graduate and that of the average citizen is even wider in Russia, China, and Algeria than in the United States. Cars, airplane trips, and tape recorders confer more visible distinction in a socialist country, where only a degree, and not just money, can procure them.
The ability of the university to fix consumer goals is something new. In many countries the university acquired this power only in the sixties, as the delusion of equal access to public education began to spread. Before that the university protected an individual’s freedom of speech, but did not automatically convert his knowledge into wealth. To be a scholar in the Middle Ages meant to be poor, even a beggar. By virtue of his calling, the medieval scholar learned Latin, became an outsider worthy of the scorn as well as the esteem of peasant and prince, burgher and cleric. To get ahead in the world, the scholastic first had to enter it by joining the civil service, preferably that of the Church. The old university was a liberated zone for discovery and the discussion of ideas both new and old. Masters and students gathered to read the texts of other masters, now long dead, and the living words of the dead masters gave new perspective to the fallacies of the present day. The university was then a community of academic quest and endemic unrest.
In the modern multiversity this community has fled to the fringes, where it meets in a pad, a professor’s office, or the chaplain’s quarters. The structural purpose of the modern university has little to do with the traditional quest. Since Gutenberg, the exchange of disciplined, critical inquiry has, for the most part, moved from the « chair » into print. The modern university has forfeited its chance to provide a simple setting for encounters which are both autonomous and anarchic, focused yet unplanned and ebullient, and has chosen instead to manage the process by which so-called research and instruction are produced.
The American university, since Sputnik, has been trying to catch up with the body count of Soviet graduates. Now the Germans are abandoning their academic tradition and are building « campuses » in order to catch up with the Americans. During the present decade they want to increase their expenditure for grammar and high schools from 14 to 59 billion DM, and more than triple expenditures for higher learning. The French propose by 1980 to raise to 10 percent of their GNP the amount spent on schools, and the Ford Foundation has been pushing poor countries in Latin America to raise per capita expenses for « respect-able » graduates toward North American levels. Students see their studies as the investment with the highest monetary return, and nations see them as a key factor in development.
For the majority who primarily seek a college degree, the university has lost no prestige, but since 1968 it has visibly lost standing among its believers. Students refuse to prepare for war, pollution, and the perpetuation of prejudice. Teachers assist them in their challenge to the legitimacy of the government, its foreign policy, education, and the American way of life. More than a few reject degrees and prepare for a life in a counterculture, outside the certified society. They seem to choose the way of medieval Fraticelli and Alumbrados of the Reformation, the hippies and dropouts of their day. Others recognize the monopoly of the schools over the resources which they need to build a countersociety. They seek support from each other to live with integrity while submitting to the academic ritual. They form, so to speak, hotbeds of heresy right within the hierarchy.
Large parts of the general population, however, regard the modern mystic and the modern heresiarch with alarm. They threaten the consumer economy, democratic privilege, and the self-image of America. But they cannot be wished away. Fewer and fewer can be reconverted by patience or coopted by subtlety for instance, by appointing them to teach their heresy. Hence the search for means which would make it possible either to get rid of dissident individuals or to reduce the importance of the university which serves them as a base for protest.
The students and faculty who question the legitimacy of the university, and do so at high personal cost, certainly do not feel that they are setting consumer standards or abetting a production system. Those who have founded such groups as the Committee of Concerned Asian Scholars and the North American Congress on Latin America (NACLA) have been among the most effective in changing radically the perceptions of the realities of foreign countries for millions of young people. Still others have tried to formulate Marxian interpretations of American society or have been among those responsible for the flowering of communes. Their achievements add new strength to the argument that the existence of the university is necessary to guarantee continued social criticism.
There is no question that at present the university offers a unique combination of circumstances which allows some of its members to criticize the whole of society. It provides time, mobility, access to peers and information, and a certain impunity-privileges not equally available to other segments of the population. But the university provides this freedom only to those who have already been deeply initiated into the consumer society and into the need for some kind of obligatory public schooling.
The school system today performs the threefold function common to powerful churches throughout history. It is simultaneously the repository of society’s myth, the institutionalization of that myth’s contradictions, and the locus of the ritual which reproduces and veils the disparities between myth and reality. Today the school system, and especially the university, provides ample opportunity for criticism of the myth and for rebellion against its institutional perversions. But the ritual which demands tolerance of the fundamental contradictions between myth and institution still goes largely unchallenged, for neither ideological criticism nor social action can bring about a new society. Only disenchantment with and detachment from the central social ritual and reform of that ritual can bring about radical change.
The American university has become the final stage of the most all encompassing initiation rite the world has ever known. No society in history has been able to survive without ritual or myth, but ours is the first which has needed such a dull, protracted, destructive, and expensive initiation into its myth. The contemporary world civilization is also the first one which has found it necessary to rationalize its fundamental initiation ritual in the name of education. We cannot begin a reform of education unless we first understand that neither individual learning nor social equality can be enhanced by the ritual of schooling. We cannot go beyond the consumer society unless we first understand that obligatory public schools inevitably reproduce such a society, no matter what is taught in them.
The project of demythologizing which I propose cannot be limited to the university alone. Any attempt to reform the university without attending to the system of which it is an integral part is like trying to do urban renewal in New York City from the twelfth story up. Most current college-level reform looks like the building of high-rise slums. Only a generation which grows up without obligatory schools will be able to recreate the university.
The Myth of Institutionalized Values
School initiates, too, the Myth of Unending Consumption. This modern myth is grounded in the belief that process inevitably produces something of value and, therefore, production necessarily produces demand. School teaches us that instruction produces learning. The existence of schools produces the demand for schooling. Once we have learned to need school, all our activities tend to take the shape of client relationships to other specialized institutions. Once the self-taught man or woman has been discredited, all nonprofessional activity is rendered suspect. In school we are taught that valuable learning is the result of attendance; that the value of learning increases with the amount of input; and, finally, that this value can be measured and documented by grades and certificates.
In fact, learning is the human activity which least needs manipulation by others. Most learning is not the result of instruction. It is rather the result of unhampered participation in a meaningful setting. Most people learn best by being « with it, » yet school makes them identify their personal, cognitive growth with elaborate planning and manipulation.
Once a man or woman has accepted the need for school, he or she is easy prey for other institutions. Once young people have allowed their imaginations to be formed by curricular instruction, they are conditioned to institutional planning of every sort. « Instruction » smothers the horizon of their imaginations. They cannot be betrayed, but only short-changed, because they have been taught to substitute expectations for hope. They will no longer be surprised, for good or ill, by other people, because they have been taught what to expect from every other person who has been taught as they were. This is true in the case of another person or in the case of a machine.
This transfer of responsibility from self to institution guarantees social regression, especially once it has been accepted as an obligation. So rebels against Alma Mater often « make it » into her faculty instead of growing into the courage to infect others with their personal teaching and to assume responsibility for the results. This suggests the possibility of a new Oedipus story-Oedipus the Teacher, who « makes » his mother in order to engender children with her. The man addicted to being taught seeks his security in compulsive teaching. The woman who experiences her knowledge as the result of a process wants to reproduce it in others.
The Myth of Measurement of Values
The institutionalized values school instills are quantified ones. School initiates young people into a world where everything can be measured, including their imaginations, and, indeed, man himself.
But personal growth is not a measurable entity. It is growth in disciplined dissidence, which cannot be measured against any rod, or any curriculum, nor compared to someone else’s achievement. In such learning one can emulate others only in imaginative endeavor, and follow in their footsteps rather than mimic their gait. The learning I prize is immeasurable re-creation.
School pretends to break learning up into subject « matters, » to build into the pupil a curriculum made of these prefabricated blocks, and to gauge the result on an international scale. People who submit to the standard of others for the measure of their own personal growth soon apply the same ruler to themselves. They no longer have to be put in their place, but put themselves into their assigned slots, squeeze themselves into the niche which they have been taught to seek, and, in the very process, put their fellows into their places, too, until everybody and everything fits.
People who have been schooled down to size let unmeasured experience slip out of their hands. To them, what cannot be measured becomes secondary, threatening. They do not have to be robbed of their creativity. Under instruction, they have unlearned to « do » their thing or « be » themselves, and value only what has been made or could be made.
Once people have the idea schooled into them that values can be produced and measured, they tend to accept all kinds of rank’ ings. There is a scale for the development of nations, another for the intelligence of babies, and even progress toward peace can be calculated according to body count. In a schooled world the road to happiness is paved with a consumer’s index.
The Myth of Packaging Values
School sells curriculum — a bundle of goods made according to the same process and having the same structure as other merchandise. Curriculum production for most schools begins with allegedly scientific research, on whose basis educational engineers predict future demand and tools for the assembly line, within the limits set by budgets and taboos. The distributor-teacher delivers the finished product to the consumer pupil, whose reactions are carefully studied and charted to provide research data for the preparation of the next model, which may be « ungraded, » « student-designed, » « team-taught, » « visually-aided, » or « issue-centered. »
The result of the curriculum production process looks like any other modern staple. It is a bundle of planned meanings, a package of values, a commodity whose « balanced appeal » makes it marketable to a sufficiently large number to justify the cost of production. Consumer-pupils are taught to make their desires conform to marketable values. Thus they are made to feel guilty if they do not behave according to the predictions of consumer research by getting the grades and certificates that will place them in the job category they have been led to expect.
Educators can justify more expensive curricula on the basis of their observation that learning difficulties rise proportionately with the cost of the curriculum. This is an application of Parkinson’s Law that work expands with the resources available to do it. This law can be verified on all levels of school: for instance, reading difficulties have been a major issue in French schools only since their per capita expenditures have approached U.S. levels of 1950-when reading difficulties became a major issue in U.S. schools.
In fact, healthy students often redouble their resistance to teaching as they find themselves more comprehensively manipulated. This resistance is due not to the authoritarian style of a public school or the seductive style of some free schools, but to the fundamental approach common to all schools-the idea that one person’s judgment should determine what and when another person must learn.
The Myth of Self-Perpetuating Progress
Even when accompanied by declining returns in learning, paradoxically, rising per capita instructional costs increase the value of the pupil in his or her own eyes and on the market. At almost any cost, school pushes the pupil up to the level of competitive curricular consumption, into progress to ever higher levels. Expenditures to motivate the student to stay on in school skyrocket as he climbs the pyramid. On higher levels they are disguised as new football stadiums, chapels, or programs called International Education. If it teaches nothing else, school teaches the value of escalation: the value of the American way of doing things.
The Vietnam war fits the logic of the moment. Its success has been measured by the numbers of persons effectively treated by cheap bullets delivered at immense cost, and this brutal calculus is unashamedly called « body count. » Just as business is business, the never-ending accumulation of money, so war is killing, the never-ending accumulation of dead bodies. In like manner, education is schooling, and this open-ended process is counted in pupil-hours. The various processes are irreversible and self-justifying. By economic standards the country gets richer and richer. By death-accounting standards the nation goes on winning its war forever. And by school standards the population becomes increasingly educated.
School programs hunger for progressive intake of instruction, but even if the hunger leads to steady absorption, it never yields the joy of knowing something to one’s satisfaction. Each subject comes packaged with the instruction to go on consuming one « offering » after another, and last year’s wrapping is always obsolete for this year’s consumer. The textbook racket builds on this demand. Educational reformers promise each new generation the latest and the best, and the public is schooled into demanding what they offer. Both the dropout who is forever reminded of what he missed and the graduate who is made to feel inferior to the new breed of student know exactly where they stand in the ritual of rising deceptions and continue to support a society which euphemistically calls the widening frustration gap a « revolution of rising expectations. »
But growth conceived as open-ended consumption-eternal progress-can never lead to maturity. Commitment to unlimited quantitative increase vitiates the possibility of organic development.
Ritual Game and the New World Religion
The school leaving age in developed nations outpaces the rise in life expectancy. The two curves will intersect in a decade and create a problem for Jessica Mitford and professionals concerned with « terminal education. » I am reminded of the late Middle Ages, when the demand for Church services outgrew a lifetime, and « Purgatory » was created to purify souls under the pope’s control before they could enter eternal peace. Logically, this led first to a trade in indulgences and then to an attempt at Reformation. The Myth of Unending Consumption now takes the place of belief in life everlasting.
Arnold Toynbee has pointed out that the decadence of a great culture is usually accompanied by the rise of a new World Church which extends hope to the domestic proletariat while serving the needs of a new warrior class. School seems eminently suited to be the World Church of our decaying culture. No institution could better veil from its participants the deep discrepancy between social principles and social reality in today’s world. Secular, scientific, and death-denying, it is of a piece with the modern mood. Its classical, critical veneer makes it appear pluralist if not antireligious. Its curriculum both defines science and is itself defined by so-called scientific research. No one completes school — yet. It never closes its doors on anyone without first offering him one more chance: at remedial, adult, and continuing education.
School serves as an effective creator and sustainer of social myth because of its structure as a ritual game of graded promotions. Introduction into this gambling ritual is much more important than what or how something is taught. It is the game itself that schools, that gets into the blood and becomes a habit. A whole society is initiated into the Myth of Unending Consumption of services. This happens to the degree that token participation in the open-ended ritual is made compulsory and compulsive everywhere. School directs ritual rivalry into an international game which obliges competitors to blame the world’s ills on those who cannot or will not play. School is a ritual of initiation which introduces the neophyte to the sacred race of progressive consumption, a ritual of propitiation whose academic priests mediate between the faithful and the gods of privilege and power, a ritual of expiation which sacrifices its dropouts, branding them as scapegoats of underdevelopment.
Even those who spend at best a few years in school-and this is the overwhelming majority in Latin America, Asia, and Africa-learn to feel guilty because of their underconsumption of schooling. In Mexico six grades of school are legally obligatory. Children born into the lower economic third have only two chances in three to make it into the first grade. If they make it, they have four chances in one hundred to finish obligatory schooling by the sixth grade. If they are born into the middle third group, their chances increase to twelve out of a hundred. With these rules, Mexico is more successful than most of the other twenty-five Latin American republics in providing public education.
Everywhere, all children know that they were given a chance, albeit an unequal one, in an obligatory lottery, and the presumed equality of the international standard now compounds their original poverty with the self-inflicted discrimination accepted by the dropout. They have been schooled to the belief in rising expectations and can now rationalize their growing frustration outside school by accepting their rejection from scholastic grace. They are excluded from Heaven because, once baptized, they did not go to church. Born in original sin, they are baptized into first grade, but go to Gehenna (which in Hebrew means « slum ») because of their personal faults. As Max Weber traced the social effects of the belief that salvation belonged to those who accumulated wealth, we can now observe that grace is reserved for those who accumulate years in school.
The Coming Kingdom: The Universalization of Expectations
School combines the expectations of the consumer expressed in its claims with the beliefs of the producer expressed in its ritual, It is a liturgical expression of a world-wide « cargo cult, » reminiscent of the cults which swept Melanesia in the forties, which injected cultists with the belief that if they but put on a black tie over their naked torsos, Jesus would arrive in a steamer bearing an icebox, a pair of trousers, and a sewing machine for each believer.
School fuses the growth in humiliating dependence on a master with the growth in the futile sense of omnipotence that is so typical of the pupil who wants to go out and teach all nations to save themselves. The ritual is tailored to the stern work habits of the hardhats, and its purpose is to celebrate the myth of an earthly paradise of never-ending consumption, which is the only hope for the wretched and dispossessed.
Epidemics of insatiable this-worldly expectations have occurred throughout history, especially among colonized and marginal groups in all cultures. Jews in the Roman Empire had their Essenes and Jewish messiahs, serfs in the Reformation their Thomas MÙnzer, dispossessed Indians from Paraguay to Dakota their infectious dancers. These sects were always led by a prophet, and limited their promises to a chosen few. The school-induced expectation of the kingdom, on the other hand, is impersonal rather than prophetic, and universal rather than local. Man has become the engineer of his own messiah and promises the unlimited rewards of science to those who submit to progressive engineering for his reign.
The New Alienation
School is not only the New World Religion. It is also the world’s fastest-growing labor market. The engineering of consumers has become the economy’s principal growth sector. As production costs decrease in rich nations, there is an increasing concentration of both capital and labor in the vast enterprise of equipping man for disciplined consumption. During the past decade capital investments directly related to the school system rose even faster than expenditures for defense. Disarmament would only accelerate the process by which the learning industry moves to the center of the national economy. School gives unlimited opportunity for legitimated waste, so long as its destructiveness goes unrecognized and the cost of palliatives goes up.
If we add those engaged in full-time teaching to those in full-time attendance, we realize that this so-called superstructure has become society’s major employer. In the United States sixty-two million people are in school and eighty million at work elsewhere. This is often forgotten by neo-Marxist analysts who say that the process of deschooling must be postponed or bracketed until other disorders, traditionally understood as more fundamental, are corrected by an economic and political revolution. Only if school is understood as an industry can revolutionary strategy be planned realistically. For Marx, the cost of producing demands for commodities was barely significant. Today most human labor is engaged in the production of demands that can be satisfied by industry which makes intensive use of capital. Most of this is done in school.
Alienation, in the traditional scheme, was a direct consequence of work’s becoming wage-labor which deprived man of the opportunity to create and be recreated. Now young people are prealienated by schools that isolate them while they pretend to be both producers and consumers of their own knowledge, which is conceived of as a commodity put on the market in school. School makes alienation preparatory to life, thus depriving education of reality and work of creativity. School prepares for the alienating institutionalization of life by teaching the need to be taught. Once this lesson is learned, people lose their incentive to grow in independence; they no longer find relatedness attractive, and close themselves off to the surprises which life offers when it is not predetermined by institutional definition. And school directly or indirectly employs a major portion of the population. School either keeps people for life or makes sure that they will fit into some institution.
The New World Church is the knowledge industry, both purveyor of opium and the workbench during an increasing number of the years of an individual’s life. Deschooling is, therefore, at the root of any movement for human liberation.
The Revolutionary Potential of Deschooling
Of course, school is not, by any means, the only modern institution which has as its primary purpose the shaping of man’s vision of reality. The hidden curriculum of family life, draft, health care, so-called professionalism, or of the media play an important part in the institutional manipulation of man’s world-vision, language, and demands. But school enslaves more profoundly and more systematically, since only school is credited with the principal function of forming critical judgment, and, paradoxically, tries to do so by making learning about oneself, about others, and about nature depend on a prepackaged process. School touches us so intimately that none of us can expect to be liberated from it by something else.
Many self-styled revolutionaries are victims of school. They see even « liberation » as the product of an institutional process. Only liberating oneself from school will dispel such illusions. The discovery that most learning requires no teaching can be neither manipulated nor planned. Each of us is personally responsible for his or her own deschooling, and only we have the power to do it. No one can be excused if he fails to liberate himself from schooling. People could not free themselves from the Crown until at least some of them had freed themselves from the established Church. They cannot free themselves from progressive consumption until they free themselves from obligatory school.
We are all involved in schooling, from both the side of production and that of consumption. We are superstitiously convinced that good learning can and should be produced in us-and that we can produce it in others. Our attempt to withdraw from the concept of school will reveal the resistance we find in ourselves when we try to renounce limitless consumption and the pervasive presumption that others can be manipulated for their own good. No one is fully exempt from the exploitation of others in the schooling process.
School is both the largest and the most anonymous employer of all. Indeed, the school is the best example of a new kind of enterprise, succeeding the guild, the factory, and the corporation. The multinational corporations which have dominated the economy are now being complemented, and may one day be replaced, by supernationally planned service agencies. These enterprises present their services in ways that make all men feel obliged to consume them. They are internationally standardized, redefining the value of their services periodically and everywhere at approximately the same rhythm.
« Transportation » relying on new cars and superhighways serves the same institutionally packaged need for comfort, prestige, speed, and gadgetry, whether its components are produced by the state or not. The apparatus of « medical care » defines a peculiar kind of health, whether the service is paid for by the state or by the individual. Graded promotion in order to obtain diplomas fits the student for a place on the same international pyramid of qualified manpower, no matter who directs the school.
In all these cases employment is a hidden benefit: the driver of a private automobile, the patient who submits to hospitalization, or the pupil in the schoolroom must now be seen as part of a new class of « employees. » A liberation movement which starts in school, and yet is grounded in the awareness of teachers and pupils as simultaneously exploiters and exploited, could foreshadow the revolutionary strategies of the future; for a radical program of deschooling could train youth in the new style of revolution needed to challenge a social system featuring obligatory « health, » « wealth, » and « security. »
The risks of a revolt against school are unforeseeable, but they are not as horrible as those of a revolution starting in any other major institution. School is not yet organized for self-protection as effectively as a nation-state, or even a large corporation. Liberation from the grip of schools could be bloodless. The weapons of the truant officer and his allies in the courts and employment agencies might take very cruel measures against the individual offender, especially if he or she were poor, but they might turn out to be powerless against the surge of a mass movement.
School has become a social problem; it is being attacked on all sides, and citizens and their governments sponsor unconventional experiments all over the world. They resort to unusual statistical devices in order to keep faith and save face. The mood among some educators is much like the mood among Catholic bishops after the Vatican Council. The curricula of so-called « free schools » resemble the liturgies of folk and rock masses. The demands of high-school students to have a say in choosing their teachers are as strident as those of parishioners demanding to select their pastors. But the stakes for society are much higher if a significant minority loses its faith in schooling. This would endanger the survival not only of the economic order built on the coproduction of goods and demands, but equally of the political order built on the nation-state into which students are delivered by the school.
Our options are clear enough. Either we continue to believe that institutionalized learning is a product which justifies unlimited investment or we rediscover that legislation and planning and investment, if they have any place in formal education, should be used mostly to tear down the barriers that now impede opportunities for learning, which can only be a personal activity.
If we do not challenge the assumption that valuable knowledge is a commodity which under certain circumstances may be forced into the consumer, society will be increasingly dominated by sinister pseudo schools and totalitarian managers of information. Pedagogical therapists will drug their pupils more in order to teach them better, and students will drug themselves more to gain relief from the pressures of teachers and the race for certificates. Increasingly larger numbers of bureaucrats will presume to pose as teachers. The language of the schoolman has already been coopted by the adman. Now the general and the policeman try to dignify their professions by masquerading as educators. In a schooled society, warmaking and civil repression find an educational rationale. Pedagogical warfare in the style of Vietnam will be increasingly justified as the only way of teaching people the superior value of unending progress.
Repression will be seen as a missionary effort to hasten the coming of the mechanical Messiah. More and more countries will resort to the pedagogical torture already implemented in Brazil and Greece. This pedagogical torture is not used to extract information or to satisfy the psychic needs of sadists. It relies on random terror to break the integrity of an entire population and make it plastic material for the teachings invented by technocrats. The totally destructive and constantly progressive nature of obligatory instruction will fulfill its ultimate logic unless we begin to liberate ourselves right now from our pedagogical hubris, our belief that man can do what God cannot, namely, manipulate others for their own salvation.
Many people are just awakening to the inexorable destruction which present production trends imply for the environment, but individuals have only very limited power to change these trends. The manipulation of men and women begun in school has also reached a point of no return, and most people are still unaware of it. They still encourage school reform, as Henry Ford II proposes less poisonous automobiles.
Daniel Bell says that our epoch is characterized by an extreme disjunction between cultural and social structures, the one being devoted to apocalyptic attitudes, the other to technocratic decision-making. This is certainly true for many educational reformers, who feel impelled to condemn almost everything which characterizes modern schools-and at the same time propose new schools.
In his The Structure of Scientific Revolutions, Thomas Kuhn argues that such dissonance inevitably precedes the emergence of a new cognitive paradigm. The facts reported by those who observed free fall, by those who returned from the other side of the earth, and by those who used the new telescope did not fit the Ptolemaic world view. Quite suddenly, the Newtonian paradigm was accepted. The dissonance which characterizes many of the young today is not so much cognitive as a matter of attitudes — a feeling about what a tolerable society cannot be like. What is surprising about this dissonance is the ability of a very large number of people to tolerate it.
The capacity to pursue incongruous goals requires an explanation. According to Max Gluckman, all societies have procedures to hide such dissonances from their members. He suggests that this is the purpose of ritual. Rituals can hide from their participants even discrepancies and conflicts between social principle and social organization. As long as an individual is not explicitly conscious of the ritual character of the process through which he was initiated to the forces which shape his cosmos, he cannot break the spell and shape a new cosmos. As long as we are not aware of the ritual through which school shapes the progressive consumer — the economy’s major resource — we cannot break the spell of this economy and shape a new one.