There is no such thing as educational value in the abstract. The notion that some subjects and methods and that acquaintance with certain facts and truths possess educational value in and of themselves is the reason why traditional education reduced the material of education so largely to a diet of predigested materials.
A genuine purpose always starts with an impulse. Obstruction of the immediate execution of an impulse converts it into a desire. Nevertheless neither impulse nor desire is itself a purpose. A purpose is an end-view. That is, it involves foresight of the consequences which will result from acting upon impulse.
Traditional education tended to ignore the importance of personal impulse and desire as moving springs. But this is no reason why progressive education should identify impulse and desire with purpose and thereby pass lightly over the need for careful observation, for wide range of information, and for judgment is students are to share in the formation of the purposes which activate them
Every one has experienced how learning an appropriate name for what was dim and vague cleared up and crystallized the whole matter. Some meaning seems distinct almost within reach, but is elusive; it refuses to condense into definite form; the attaching of a word somehow (just how, it is almost impossible to say) puts limits around the meaning, draws it out from the void, makes it stand out as an entity on its own account.
We rarely recognize the extent in which our conscious estimates of what is worth while and what is not, are due to standards of which we are not conscious at all. But in general it may be said that the things which we take for granted without inquiry or reflection are just the things which determine our conscious thinking and decide our conclusions.
When the organization called soul is free, moving and operative, initial as well as terminal, it is spirit. Qualities are both static, substantial, and transitive. Spirit quickens; it is not only alive, but spirit gives life. Animals are spirited, but man is a living spirit. He lives in his works and his works do follow him. Soul is form, spirit informs. It is the moving function of that of which soul is the substance. Perhaps the words soul and spirit are so heavily laden with traditional mythology and sophisticated doctrine that they must be surrendered; it may be impossible to recover for them in science and philosophy the realities designated in idiomatic speech. But the realities are there, by whatever names they be called.
Every art communicates because it expresses. It enables us to share vividly and deeply in meanings… For communication is not announcing things… Communication is the process of creating participation, of making common what had been isolated and singular… the conveyance of meaning gives body and definiteness to the experience of the one who utters as well as to that of those who listen.
While the living thing may easily be crushed by superior force, it none the less tries to turn the energies which act upon it into means of its own further existence. If it cannot do so, it does not just split into smaller pieces (at least in the higher forms of life), but loses its identity as a living thing. As long as it endures, it struggles to use surrounding energies in its own behalf. It uses light, air, moisture, and the material of soil. To say that it uses them is to say that it turns them into means of its own conservation. As long as it is growing, the energy it expends in thus turning the environment to account is more than compensated for by the return it gets: it grows.
. . . have not some religions, including the most influential forms of Christianity, taught that the heart of man is totally corrupt? How could the course of religion in its entire sweep not be marked by practices that are shameful in their cruelty and lustfulness, and by beliefs that are degraded and intellectually incredible? What else than what we can find could be expected, in the case of people having little knowledge and no secure method of knowing; with primitive institutions, and with so little control of natural forces that they lived in a constant state of fear?