[429] way, may be one of the necessities of behavior. This is certainly not Protestantism^a, and this certainly does not produce the power of saying No. Now what I want to say no, as the only way I can find, has, let's say, three steps. The first is: All education^b is education INTO SOMETHING and must have the introductory character into a given culture^c, nation^d and church^e, or other groups of cultural cohesion and

symbolism. Second: It must have at the same time the humanistic^f balance AGAINST the introduction--the structure of man who is able to be creative^g by himself and therefore has the power of saying No. And with the humanistic, then, can go the introduction into the skills. They balance each other, the introductory and the humanistic--the introductory based on the idea that everything is given, and the humanistic on the basis that the fundamental principles are in man himself by nature. But this balance is an uneasy one. Continuously the one is swallowed by the other. And here I can speak about the experiences of the German^h humanistic Gymnasium, which is high school with an additional two years of college and ends ordinarily with 18 or 19 years of age. This form of education was very interesting: everything was subjected to the humanities.

But there was ALSO, in the school itself, a kind of religious instruction, at least. And there was in home and churchⁱ the reality of religion^j, at least for many people--certainly not for all because the secularization of Europe^k was much more advanced than it is in this country. This produced a tremendous conflict in those who were sensitive to BOTH forms of contents, as you can imagine. I myself am an example for it--the conflict between humanism^l, with its intensive