[411] geography and history^a. But all this was done on the basis of the use of which the state^b makes of the citizen. And it was very wise to do this because--for instance in military and economic competitions which are going on in Europe^c day by day--those who had these skills were superior to those who had no skills, and had only the power of a kind of dull resistance but not the power of active progress^d. The third form^e is the introducing idea by active participation^f in the spirit^g of a city-state--a politeia, as Plato^h called it--in the spirit of a nationⁱ, so that one can participate creatively in it, and not only as a tool, as in the second form; or into a special cultural or religious

group. I call this [the] introductory ideal of education^j, because the decisive thing is that here the group is given, which PRECEDES the educational process, and the individual^k is introduced into it, is brought into its structure, into its symbols^l, into its activities. Now let’s look at these three ideals, at their importance and their shortcomings. The shortcoming of the first ideal is very obvious in this country, not so obvious in Europe, namely it is the individualistic form, the aristocratic separation of the individual from the total of life in this kind of education. Therefore in the twenties of the century there was a movement in Europeean [sic.] education which called

itself neo-humanist, or real humanist, INCLUDING into the education towards humanities in the upper classes, also the education into the social problems of a special social situation. And I myself was partly connected with this idea, that the higher education in Germany^m, which was thoroughly humanisticⁿ, should add and integrate into itself the relationship to the problem of all social classes