Now education, many people go on to say, is still mainly governed by the ideas of men like Plato, who lived when the warrior caste and the priestly or philosophical class were alone in honor, and the really useful part of the community were slaves.  It is an education fitted for persons of leisure in such a community.  This education passed from Greece and Rome to the feudal communities of Europe, where also the warrior caste and the priestly caste were alone held in honor, and where the really useful and working part of the community, though not nominally slaves as in the pagan world, were practically not much better off than slaves, and not more seriously regarded.  And how absurd it is, people end by saying, to inflict this education upon an industrious modern community, where very few indeed are persons of leisure, and the mass to be considered has not leisure, but is bound, for its own great good, and for the great good of the world at large, to plain labor and to industrial pursuits, and the education in question tends necessarily to make men dissatisfied with these pursuits and unfitted for them!

That is what is said.  So far I must defend Plato, as to plead that his view of education and studies is in the general, as it seems to me, sound enough, and fitted for all sorts and conditions of men, whatever their pursuits may be.  “An intelligent man,” says Plato, “will prize those studies, which result in his soul getting soberness, righteousness, and wisdom, and will less value the others."[120] I cannot consider that a bad description of the aim of education, and of the motives which should govern us in the choice of studies, whether we are preparing ourselves for a hereditary seat in the English House of Lords or for the pork trade in Chicago.

Still I admit that Plato’s world was not ours, that his scorn of trade and handicraft is fantastic, that he had no conception of a great industrial community such as that of the United States, and that such a community must and will shape its education to suit its own needs.  If the usual education handed down to it from the past does not suit it, it will certainly before long drop this and try another.  The usual education in the past has been mainly literary.  The question is whether the studies which were long supposed to be the best for all of us are practically the best now; whether others are not better.  The tyranny of the past, many think, weighs on us injuriously in the predominance given to letters in education.  The question is raised whether, to meet the needs of our modern life, the predominance ought not now to pass from letters to science; and naturally the question is nowhere raised with more energy than here in the United States.  The design of abasing what is called “mere literary instruction and education,” and of exalting what is called “sound, extensive, and practical scientific knowledge,” is, in this intensely modern world of the United States, even more perhaps than in Europe, a very popular design, and makes great and rapid progress.