We can conceive of man both as homo sapiens and, along lines indicated by such thinkers as Plato and H. Read, as homo ludens. Friederich Schiller's philosophy of man, as developed especially in his Letters on the Aesthetic Education of Man, can certainly be said to be a philosophy of man based on transcendentalism. Schiller, that is to say, conceives of man as composed of three basic impulses the motivational Formtrieb, the Sachtrieb, and the Spieltrieb.It is this third impulse, the Spieltrieb discovered by Schiller at the very center of human nature, which enables man to escape from the exclusive domination of the first two impulses, to enter into a state of reciprocal action and of harmonious union with his fellows, and to. rejoice in freedom as a total unit. It is this Spieltrieb which is man's highest perfection. Its object, according to Schiler, is beauty, and it is precisely homo ludens, man as seeing for beauty, who is the key figure in the transforming action that leads to the ideal moral kingdom. It is at this point that Schiller's philosophy of man is revealed in its educational significance.

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My essay concerns the meaning which Goeth's Faust has for specialists in educational fields. This work of Goethe is certainly one of those books which anyone with a reflective interest in the formation of his own humanity must be familiar with. The reason for this is that Goethe, with his perceptive and prophetic intuition and reflection, presented in symbolic language to the human race that many-faceted idea of the universe and that truth about human nature which only a genius was able to reach. Tne basis of the reputation of Goethe as the “prophet of the new humanity” and of Faust as the “bible of humanity” would seem to lie in the humanistic truth threaded together by the lofty, active idealism revealed in Faust. With this insight to guide me, I have, tried to interpert Faust from the viewpoint of educational philosophy. I cannot help but think that those who have been able to reach some depth in their understanding of Faust are much closer to educational truth than those who are unfamiliar with the work.

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In this essay I consider Natorp's writings on the formation of homo faber, considered as part of the process of human formation. By “human formation” I mean the process of unlimited awareness, the essential ', starting point of which I wish to consider as labor. In Natorp's mind, labor is that genuinely human activity by which man establishes relations with the natural world. This activity, considered in its early and later stages, is not entirely the same, but in both stages it may be said to be the limiless exertion of a person as he aims at a spiritual idea. If Natorp's “awareness” is taken in the sense of laying hold of an idea, an essential relation between “awareness” and “labor” is indicated. We must remember that “awareness” in Natorp necessarily means social awareness. Consequently, a relation between it and socially cooperative labor is established. When labor is considered in its later stage and is grasped at a more profound level, it is seen in its dialectical character as a basic human activity rooted in intelligent volition. With his notion of “latent harmony” Natorp differs from Hegel in his dialectical theory and (unlike Hegel) was unable to conceive of the active meaning of contradiction. Natorp's special characteristic may be considered to lie in his concept of “the religion of labor” and of “leisure.”

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From ancient times answers to the question, “What is education” have been as varied as the people offering the answers. It is impossible to reach agreement on the matter. Using the theory of Eduard Spranger, I have tried in this essay to uncover the essential common ground of a specifically educational nature which runs through these many answers. According to Spranger, education must take a particular form according to the various age levels and essential stages of man. Education is, indeed, a very complex process, but its three functions as “support for development, ” as “transmission of the cultural heritage, ” and as “the awakening of conscience” are clearly revealed as its most important aspects. While considering how these, elements appear in various opinions, what their foundation and connections are, I have explored their meaning and content, giving special prominence to the “variegated unity of multitudinous facets.” Finally, I compare this conception of education with the notion of “educational engineering” and with education conceived as “the technique of social manipulation, ” emphasizing that education, in its ultimate sense, must aim at awakening the true self.

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This essay pressents some considerations on the post-war educational thinking of the renowned German scholar, Eduard Spranger. It is his theory of culture wich forms the background and the foundation of his post-war thinking. For the sake of convenience, this theory is divided into three parts : a general theory of culture ; criticism of modern culture ; criticism of the culture of west Germany. Modern culture, as Spranger sees it, is in a diseased state. He argues that it can be restored to a state of health through an improvement in its moral, legal, and political functioning, and to this end education for consientious living and for political activity based on a moral foundation must be carried on. If we look at school education from this point of view, we see that it must be thoroughly reformed ; and this is Spranger's contention. The concrete development of his theory is precisely his “theory of the inner renovation of the school.” Consequently, I have taken this expression of Spranger as the leit-motif of his post-war educational thought and traced its concrete development from the point of view of the objectives, the content, and the social aspects of education.

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