[407] But education^a is not only the act of introducing, in all the elements of a special historical situation, it is at the same time a help for the development of the moral personality^b and its power of INDEPENDENT self-establishment, WITHIN and if necessary AGAINST the cultural traditions^c. This second is the second form in which man's spiritual functions can be seen. In my lectures on systematic theology^d Wednesday afternoon--some of you participate in this--I have divided man’s spiritual functions into morals^e as the first, culture^f, and religion^g; morals not meaning a system of ethics^h (this is something else; it belongs to culture and changes with culture), but morals

means the self-establishment of the centered moral personality, in acts of decision and destinyⁱ, in their interdependence. This is the first function in which we all establish ourselves as persons, as egos in the encounter with the "thou" in a community. Then the second is the creation of cultural contents, the receiving and transforming functions of the human mind--the receiving (you remember I spoke about this, last semester) being the artistic and the cognitive; and the transforming being the ethical, social, political and, between them, educational, which belongs in both of them. So we now have education as dealing with the establishment of the moral personality, with mediating the cultural contents and, as I will anticipate, leading finally into that which religion means. I will come back to this in this presentation. Independent of these three functions and serving all three of them are three main

ideals of education^j which I want to name, in a very short-cutting way; the HUMANISTIC^k, the TECHNICAL^l, and the INTRODUCTORY. Perhaps the latter we can also call the existential, if you prefer this much-used word now. So keep these three in mind because we all are, in every moment, in all three of them. But the problems of education arise in the moment in which they come into conflict with each