There have been various opinions as to the relationhip between philosophy and education, of which particularly noteworthy is that of analytical philosophers who affirm that philosophy is not a body or system of knowledge but simply an activity of criticism or clarification itself, and hence that there can be no inherent relation between the two. The aim of the present article is to examine whether the philosophy and educational thought of Locke, as a forerunner of the school_of analytical philosophy, can be treated in the same way.
To a cartain extent the assertions of these philosophers are applicable to Locke's case too, but at the same time it is also true that there is much more than that. The close examination of his Essay Concerning Human Understanding reveals that the theory of the association or connection of ideas are to be considered to be the problem of education as well as of philosophy. It is true that education covers wider field and is therefore connected with many other sciences, but to regard philosophy as a mere accesory to an educational theory is rather dangerous, especially in the case of Locke's thought.

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Plato's Respublica, one of the representative works in Greek educational thought, was succeeded and developed by Aristotle, especially in his Ethica Nicoinachea and Politica. According to Aristotle, man's whole intellectual activity can be divided into three classes : Poiesis, praxts and theoria.
What is most remarkable in his discussion of the first of these, poiesis, is that he justly recognizes the significant role drama, poetry or fine arts play in the formation of an individual. Thus Plato's perception of the educational utility of art is brought to its fulfillment by Aristotle.
In the analysis of praxis the principle of the “golden mean” is put forward as the basis of moral education; its central problem is, according to him, to make the young people able to choose this “golden mean” always correctly and keep to it as naturally as if from habit. As a Christian educationalist righly says the axiom of “Consuetudo altera natura” is typically Aristotelian.
In his examination of theoria the main point is the defintion of the fundamental concept of intellectual education. In Arisotelian theory logos is regarded as the factor that is to guide the workings of pathos correctly to achieve the harmonious development of the whole personality.
What can be seen through these considerations is that Aristotle's ideal of education bases itself on the central doctrine that the ultimate purpose of education is the all-round and perfect cultivation of every spiritual function lying potential within individual personality.

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First, the author points out, and considers the meaning of, the differences discernible between two of his books Dare The School Bulid, A New Social Order?, The John Day Company, (1932) and Education And The Founda lions Of Human Freedom, Univ. of Pittsburgh Press, (1962), under the items : (1) the notion of reality, as conceived in them, (2) the notion of values, (3) traditional elements and innovations, (4) the role of school education, (5) the content and method of education, and lastly (6) the function of teachers. From all these considerations it can be shown that the first of the two books indicates rather radically new and progressive tendencies whereas the latter displays certain conservative attitudes.
Secondly, the author brings to light characteristics common to the two in their form and substance, and further attempts to point out controversial points in Counts' ideas, under the items : (1) the fundamental mode of reasoning, (2) moral values as the source of the differences, (3) the intellectual tradition of the United States, (4) controversial points of his thought, and (5) the significance of the differences.
In conclusion, it might be said that no fundamental discrepancy can be found between the two in the sense that they both essentially based on the traditional values of the American society, namely, the ideal of democracy. Such apparent differences as can be discerned are only due to the different emphasis put in each of them on the two complementary aspects of this same ideal, that is the idea of equality and that of liberty.

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Three school laws in East Germany form the landmarks of educational reform in this part of Germany. The first, the “Gesetz zur Demokratisierung der deutschen Schule, ” was passed in 1946, the second, the “Gesetz über die sozialistische Entwicklung des Schulwesens” in 1959 and the third, the “Gesetz über das einheitliche sozialistische Bildungswesen” in 1965. The educational reform thus initiated is based on the philosophy of dialectical materialism (“ Diamat ”) and aims progressively at the more perfect realisation of the “socialist man” by means of the educational system. The philosophical principles underlying the educational reform are reflected in the curriculum, in the school organisation and administration.
The article compares the philosophy underlying educational reform in East Germany to that underlying the reform in West Germany. Contrary to the ideological uniformity which characterizes the reform in the East, in the West the pluralism of differing “Weltanschauung” is not affected by the reform. The philosophical principle on which reform is based in the West is that of freedom and tolerance as the most fundamental endowment of man. As in the East the uniform ideology produces a uniform system of education, likewise in the West the pluralistic trend in philosophic thought results in an educational system which is rich in variety and does not attempt to force any one particular pattern of thought on the young. While refraining from any type of indoctrination, the schools in West Germany do, however, favor de facto the spirit of Christian Humanism, or what is understood to be in the mind of educational reformers in West Germany the cultural heritage of the occident. (“das kulturelle Erbe des Abendlands”)

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