Buber on Educ Character

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M A R .TIN BUBERS PHILOSOPHY OFB Y MAURICE S. FRIEDMANEDUC ATI ON

T H E T H O U G H T OF MARTIN B U B E R , TH E FAMOUS JEWISH RELIGIOUS PHILOSOPHERAND EXISTENTIALIST, i s of great importance for educat ion. H e has himself de-veloped the educational implications of his philosophy in several remarkableessays on the sub ject as well as in his practical activ ity as a teach er a nd as directorof adul t educat ion.PRIMARYTTITUDES F M E N

I n order to u nde rs tan d th e s ignif icance of Bubers thoug ht for educat ion wem us t glance briefly a t his I-Thou , or dialogical, philosophy a n d his phil-osophical anthropology. Ma ns two prima ry a t t i tudes , according to Bubers cen-t ra l work I an d Thou, are I-Thou an d I-It . Mans I comes into being as hes a ys T hou , a nd it develops as he says one or th e other of these two p rimary words .W h a t is impo r tan t in these a t t i tudes i s no t the objec t over aga ins t one bu t theway in which one re la tes to tha t object . I - thou is the pr imary word of relation.I t i s character ized b y m utua l i ty, di rectness , presentness , intens ity, an d ineffabi li ty.It is only wi thin this re la t ion that personal i ty and the personal real ly exis t . I-Itis the p r im ary word of experiencing an d using. I t takes place w i thin a m a n a n dnot between h im an d the world. Hence i t is ent i re ly subject ive and lacking inmu tual i ty. W heth er in knowing, feeling, or act ing, it i s the typical subject -object relationship. It is a lways mediate an d indirect an d hence is comprehensiblean d orderable , s ignif icant only in connection an d no t in i tsel f. T h e T h ou m us tcontinually become It, wri tes Buber , and the I t ma y a ga i n be c ome a T hou , bu tt h e It need not become Th ou a t all . M an can l ive continuous ly a nd secure lyGn th e world of It, b u t if he only l ives in this w orld he is no t a man.

T h e I-Tho u relation, in Bubers terminology, is one of dialogue, th e I-Itone of monologue. Genuine dia logue, according to Buber, can be e i ther spokenor s ilent. I t s essence l ies in the fact tha t each of the par t ic ipants real ly hasin mind the o ther or o thers in the i r present and par t i cu la r be ing and turns tothem wi th the in ten t ion of es tabl ishing a l iving mutual re la t ion between him-self an d them. T h e essential elem ent of genu ine dialogue, therefore, is seeingth e o th er or experienc ing the o ther s ide. T o meet the o ther , one mus t beconcerned wi th him as someone t ruly di fferent f rom one, bu t a t t he s a me t ime a ssomeone wi th whom one can en te r in to re la tion . One mus t t ake up th e na tureof the othe r into ones own thinking a nd thin k in re la t ion to it. It is only becausewe t ru ly have the o ther who th inks o ther th ings in o ther ways tha t we have theT h o u over agains t the I .2MAURICE S. FRIEDMAN is a Professor of Philosophy and Literature at Sarah Lawrence College,Bronxville, New York .

Martin Buber, I and Thou, trans. by Ronald Gregor Smith (Edinburgh:2Martin Buber, Between Man and Man, trans. by Ronald Gregor Smith (London:

T. &T. Clark, 1937),Kegan Paul,pp. 3, 5, 17f., 1 1 .1947), Dialogue, pp . 20-24, 27. (Between Man and M an is now available in Beacon Paperbacks.)

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96 EDUCATIONALHEORYExperiencing the other side means to feel an event from the side of the

person one meets as well as from ones own side. I t is an inclusiveness whichrealizes the other person in the actuality of his being, but it is not to be identifiedwith empathy which means transposing oneself into the dynamic structureof an object, hence he exclusion of ones own concreteness, the extinguishingof the actual situation in life, the absorption in pure aestheticism of the realityin which one participates.

Inclusion . . . s the extension of ones own concreteness, the fulfi l lment of th eactual s i tuat ion of l ife, the complete presence of the reality in which one par-ticipates. I t s elements are, f irst , a re la t ion of no mat te r wh at k ind, between twopersons, second, an eve nt experienced by them in com mon, in which a t leastone of them act ively par t ic ipates, and, th i rd , the fac t th at th is one person, wi th-out forfeit ing anything of the felt reali ty of his ac t iv i ty , a t the same t ime l ivesth rough th e common even t from the s tan dpoin t of the o ther .Experiencing the other side is the essence of all genuine love. MonologicaI

love is a display or enjoyment of subject ive feeling, the assimilation into onesown soul of that which lives and faces one. Dialogical love, on the other hand,means the turning of the lover to the beloved i n his otherness, his independence,his self-reality, an d with all the power of intention of his own hear t. Ex-periencing the other side leads to a ital acknowledgement of many-faced other-ness even in the contradiction and conflict with it. Other men have not only adifferent way of thinking, bu t a different perception of the world, a differentrecognition and order of meaning, a different touch from the regions of existence,a different faith, a different soil. To affirm this difference in the midst of con-flict without relaxing the real seriousness of the conflict is the way in which wecan from time to time touch on the others truth or untruth, justice or n j ~ s t i c e . ~

In human societies, according to Bubers philosophical anthropology, personsconfirm each other in a practical way in their personal qualities and capacities.Indeed, a society may be termed human in the measure to which this mutualconfirmation takes place. Ma n sets man at a distance and makes him independent.He is therefore able to enter in to relation, in his own individual sta tus , with thoselike himself.

T h e basis of man s life w ith ma n is twofold, and it is one-the wish of everyman to be conf i rmed as wh a t h e is, even as what he can become, by m en; and theinnate capaci ty in man to confi rm his fe llowmen in th is way. T h a t th is capaci tylies so imm easurably fallow con stitu tes th e real weakness and questionablenessof the hum an race: ac tual hum ani ty exists only where th is capaci ty unfolds.On the o the r hand, of course , an em pty c la im for conf i rmat ion, w i thout devot ionfor being and becoming, again and again mars the truth of the l ife between manand man .5This mutual confirmation of men is most fully realized in what Buber calls

making present, an event which happens partially wherever men come to-Making the other present means

gether but in its essential structure only rarely.

SIbid., Educat ion , p . 96f.Zbid., Dialogue, p. 29f., Educat ion , p. 96f., T he Ques t ion to the Single One, pp. 6C-6.5.5Martin Buber, Dis tance and Rela t ion , trans. by Ronald Gregor Smith , The Hibbert Journal,Vol. XLIX ( January , 1951), p. 11Of .


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R l A R T I N B U B E R SH I L o S O P H Y O F EDUCATION 97to imagine quite concretely what another man is wishing, feeling, perceiving, andthinking. I n the full making present something of the character of wha t isimagined is joined to the act of imagining. One to some extent wills what he iswilling, thinks what he is thinking, feels what he is feeling. I t is through thismaking present t ha t we grasp another as a self, that is, as a being whose distancefrom me cannot be separated from my distance from him and whose particularexperience I can make present. This event is not complete until he knows him-self made present by me a nd until this knowledge induces the process of his inmostself-becoming. For the inmost growth of the self is not accomplished, as peoplelike to suppose to-day, in mans relation t o himself, b u t . . . in the making presentof another self and in the knowledge that one is made present in his own selfby the other.j

SIGNIFICANCE FO R EDUC ATIONEducation, to Buber, means a conscious and willed selection by man of the

effective world. The teacher makes himself the living selection of the world,which comes in his person to meet, dr aw out, an d form the pupil. In this meetingthe teacher puts aside the will to dominate and enjoy the pupil, for this will morethan anything else threatens to stifle the growth of his blessings. It mustbe one or the other, writes Buber: E it her he takes on himself the tragedy ofthe person, and offers an unblemished daily sacrifice, or the fire enters his workan d consumes it. The greatness of the educator, in Bubers opinion, lies in thefact t ha t his situation is completely unerotic. He cannot choose who will bebefore him but finds him there already.

He sees them crouching a t t h e desks, indiscriminately flung together, t h e mis-shapen and the well-proportioned, animal faces, empty faces, and noble faces inindiscriminate confusion, l ike the presence of the created universe; th e glance ofth e educator accepts a n d receives themThe teacher is able to educate the pupils that he finds before him only if

he is able to build real mutuali ty between himself and them. This mutua litycan only come into existence i f the child trusts the teacher and knows that he isreally there for h i m . The teacher does not have to be continually concernedwith the child, but he must have gathered him into his life in such a way thatsteady potential presence of the one to the other is established and endures.Trust, trust i n the world, because this human being exists-that is the mostinward achievement of the relation in education. But this means tha t theteacher must be really there facing the child, not merely there in spirit. I norder to be and to remain truly present to the child he must have gathered thechilds presence into his own store as one of the bearers of his communion with theworld, one of the focuses of his responsibilities for the world.8

What is most essential in the teachers meeting with the pupil, according toBuber, is the act of inclusion, or experiencing the pupil from the other side. Ifthis experiencing is quite real and concrete, it removes the danger that the

elbid.,p. 112f.Between Man an d Man, Education, pp. 89f., 93-96.elbid., p. 98 .


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98 E D U C A T I O N A L THEORYteachers will to edu cate will degen erate into arbitrariness. Th is inclusiveness is of the essence of the dialogical relation, for the teacher sees the posit ion of theothe r in his concr ete actu ali ty ye t does no t lose sight of his own. Unlike friend-ship, howev er, this inclusion mu st be largely one-sided: the pupil canno t equa llywell see the teachers point of view without the teaching relationship beingdes t royed. Inclus ion mu st re turn again an d again in the teaching s i tuat ion, forit not only regulates but const i tutes it. Through d i scover ing the o thernessof the pupil the teacher discovers his own real l imits , but also through this dis-covery he recognizes th e forces of th e world which the child needs to grow and hedraws those forces into himself. T hu s through his concern wi th th e child, thet ea c he r e duc a te s h i rn ~ e l f . ~

Bubers philosophy of educat ion points to a genuine thi rd a l ternat ive to th eeither-ors of conflic ting modern educat ional philosophies . T h e two at t i tu des ofthe o ld and the new educa tors which Buber c i t ed in an es say wr i t t en in1926 are s t il l dom inan t in educat ional theory and pract ice today. On th e onehand, the re a re those who emphas ize the impor tance of objec t ive educa t ionto be obtained through the teaching of Greak Books , c lass ical t radi t ion, or tech-nical knowledge. On th e othe r, ther e are those who emp hasize the subjectives ide of knowledge and look on educat ion as the development of creat ive powerso r as the inges tion of th e environ men t in accordance wi th su bject ive need orinteres t. Like ideal ism an d mater ia l ism, these two types of educat ional theoryrepresent par t ia l aspects as the whole. Loo king a t educat ion in terms of theexclusive dominance of the subject -object , or -It , relationship, they eitherpicture it as th e passive reception of trad it ion poured in from above-in Bubersterms, th e fun nel -or as draw ing forth the powers of the self-the pump.10Only the philosophy of dialogue makes possible an adequate pic ture of what infact takes place: th e pupi l grows throug h his encounter wi th the person of theteacher and the T ho u of the wr it er . In th i s encounter the rea l ity which theteacher an d wri ter present to him com es al ive for him: It is transformed from thepotent ia l , abs t ract , and unrela ted to the actual , concrete , and present immediacyof a personal and even, in a sense, a reciprocal re la t ionship. Th is me ans th atno real learning takes place unless the pupil participates, but it also means thatthe pupi l must enco unter something really ot he r than himself before he canlearn. Th is type of educat ional re la t ionship is no compromise combinat ion ofsubjec t iv i ty an d objec t iv ity . I t is rather the dialogical relation betweenth e I a nd t he T h ou i n w hic h t he I takes par t as a whole being and vetrecognizes the genuine otherness of the T h o u .

I t is not f reedom and the re lease of instinct that are decisive for education,Bub er writes, bu t the educative forces which mee t the released instinct . T h eold, authori tar ian theory of educat ion does not unders tand the need for f reedoman d spontan ei ty. B ut the new, freedom-centered educat ional theory misunder-s t ands the meaning of freedom, which is indispensable but not in itself sufficientfor t rue educat ion. T he opposi te of compuls ion is not f reedom but communion,says Buber , an d this communion com es about throug h the chi lds f i rs t being freeto venture on his own and then encounter ing the real values of the teacher .__---glbid., pp . 96-101.I01bid., p. 89.


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MARTIN UBERS HILOSOPHYF EDUCATION 99The teacher presents these values in the form of a lifted finger or subtle hintrather than as an imposition of the right, and the pupil learns from thisencounter because he has first experimented himself. Th e doing of the teacherproceeds, moreover, out of a concentration which has the appearance of rest.Th e teacher who interferes divides the soul into an obedient a nd a rebellious part ,but the teacher who has integrity integrates the pupil through his actions andattitudes. Th e teacher mu st be wholly alive and able to communicate himselfdirect ly to his fellow beings, bu t he mus t do th is , in so far as possible, with nothought of affecting them. He is most effective when he is simply there with-ou t any arbitrariness or conscious striv ing for effectiveness, for then what he isin himself is communicated to his pupils.11 Intellectual instruction is by nomeans unimportant, but it is only really important when it arises as an expressionof a real human existence. As Marjorie Reeves has shown in her application ofBubers I-Thou philosophy to education, the whole concept of the objectivityo f education is put into question by the fact that our knowledge of things is forthe most part mediated through the minds of others and by the fact that realgrowth takes place through the impact of person on person.12I N F L U E N C EN EDUCATIONALHEORY

Two well-known English thinkers, one a leading educator a nd the other aprominent poet and writer, each make Bubers essay on Education the centerof a book on th at subject. One of these writers obviously proceeds from the sideof the older education with its emphasis on absolute values, the other from theside of the newer education with its emphasis on freedom and relativity of values;yet they are in virtually complete agreement in their acceptance of Bubersthought on education.

Sir Fred Clarke states in Freedom in the Educative Society that while thepopular educational theory in England is th at of development, th e popularpractice is that of an imposed code. Following Buber, he redefines education asthe creative conquest of freedom through tension and responsibility. Freedomis the goal an d discipline is the strategy. This does not mean imposing fromabove or converting persons into instruments but the recognition that educationis releasing of instinct plus encounter. Educational discipline, Clarke says, isjust that selection of the effective world by the teacher which Buber has outlined.The teacher concentrates an d presents in himself a construc t of the world, a ndthis must be understood as a practical artistic activity, not as a technique. Th eteacher is disinterested yet he is very much a self. He is not a syllabus, anabstract social code, or system of morality but a living embodiment of a world-a world which is not yet actual for the pupil but is feasible and desirable for him,for in it he can be most truly and effectively himself.

Bubers doctrine offers to contribute to English thought on education a balancingforce of which it stands in grave need. . . .For he places educational authority ona ground which is no t merely consistent with freedom, b u t is also th e necessarycondition for the achievement of such freedom as a wise education can guarantee.1116id.,pp. 83-90, The Education of Character, p. 105.ZMarjorie Reeves, Growing up in a Modern Society (London: University of London Press, 19461,pp . 9-12; cf. pp. 34-38.


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100 EDUCATIONALHEORYMoreover, he appears to find the secret in a peculiar and paradoxical blend ofself-suppression and self-assertion in the teacher.l3Clarke stresses that Bubers secret lies not in any science of teaching or

philosophy of education but in the supreme artistry that teaching demands inpractice.

No philosophy of education, however skilfully worked out, can give all the answers,Only theationalising all the tensions, a n d overcoming all t h e antinomies.teacher-artist can do that. To this le t the records of the great teachers testify.*Clarke is joined in this emphasis by Sir Herbert Read, who reports in Educationthrough Art that his visits to the art classes in a great many schools have shownthat good results depend on right atmosphere and that right atmosphere is thecreation of the teacher. Th e creation of this atmosphere, according to Read ,depends above all upon the gift of inclosing, or enveloping, the pupil whichBuber has defined. Here Read is referring not only to the teachers selectiveembodiment of the world but also to his experiencing the teaching process fromthe pupils as well as from his own side. H e agrees with Buber and Clarke th atit is not the free exercise of instinct that matters but the opposition that it en-counters, and he states further that the whole structure of education envisagedin his book depends on a conception of the teacher similar to that of Buber.According to Read, Rubers conception completes the psychological analysesof the child made by such psychologists as Trigant Burrows, Ian Suttie, and JeanPiaget. I t avoids the taboo on tenderness on the one hand a nd undue pamperingon the other. Tt can thus play a pa rt in the psychic weaning of the child,for it gives us a new, more constructive conception of tenderne~s.~

Read loses sight of Bubers philosophy of dialogue, however, when he suggeststhat Bubers teaching shows how to replace the interindividual tensions of theclassroom by an organic mode of adaptation to the social organism as a whole.Buber does indeed point a way out of both isolated individualism and the oppo-siteness between the pupil and the teacher.16 He does so, however, not throughany attempt to recapture organic wholeness, but through the dialogical relationin which the I and the Thou remain two separate and really other beings.On the narrow ridge between the concept of society as a sum of individuals andthe concept of society as a unified organism lies the meeting of I and Thou. Thismeeting must not be confused with the abysses on either side.

That Read does in fact make this confusion is shown by his reinterpretationof the teachers concentration of an effective world as a selective screen in whichwhat is kept in an d wha t is left out is determined by the organic social pattern.

It is only in th e degree that the teacher is a n adequate representative of his socialgroup that he ca n guide the pupil to the threshold of manhood and of society.. . .Courses in citizenship will not qualify him for his task if he lacks that un-?Sir Fred Clarke, Freedom in the Educative Society in the series EducationalIssues of Today, ed.bid., p. 68.&SirHerbert Read, Education through Art (New York: Pantheon Books, 1945), 2nd Ed., pp.6Martin Buber, Between Man an d Man, Education, pp. 91, 100, Education of Character,

by W. R. Niblett (London: University of London Press, 1946), pp. 53-68, quotation from p. 67f.279-289.p. 107f.; Read, Educntion through Art, p. 287f.


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M A R T I N C B E R S HILOSOPHY1 ,nc.cA-rros 101conscious social integrity which is his sense of a total organisms feeling-behaviour.Bnber would call it his acceptance of th e will of God; less mystically, w e may callit his perception of a pattern in the multiplicity of phenomena.17

In translating Bubers terminology into the sense of a total organisms feeling-behaviour and the perception of a pattern in the multiplicity of phenomenaRead inevitably distort s an d does violence to Bubers philosophy of dialogue. A tthe end of his essay on Education Buber speaks of the imitation of the un-known God as the only direction left for the educator of our day, in contrastto other ages which knew a figure of general validity, such as the Christian, thegentleman, and the citizen.* Read accepts this aim of the imitation of theunknown God, but he does so as a remote but not an impracticable aim, towardwhich we can proceed step by step, through the realm of beauty to the realm oftruth.lY Thus here too he has translated the concrete meeting of I and Thouinto abstractions, in this case the abstraction of Platonic universals.EDUCATIONS CHARACTERORMATION

In his essay on Education of Character Buber makes it particularly clearthat the task of the educator is to bring the individual face to face with Godthrough making him responsible for himself rather than dependent for his decisionsupon any organic or collective unity. Education worthy of the name is essentiallyeducation of character, writes Buber. Th e concern of the educator is alwayswith the person as a whole both in his present actuality and his future possibilities.This education cannot be carried out merely as a conscious aim, however, foronly in his whole being, in all his spontaneity can the educator truly affect thewhole being of his pupil. Th e teachers only access to the wholeness of thepupil is through winning his confidence, and this is done through his direct andingenuous participation in the lives of his pupils and through his acceptance ofresponsibility for this participation. Feeling tha t the teacher accepts him beforedesiring to influence him, the pupil learns to ask. This confidence does not implyagreement, however, and it is in conflict with the pupil that the teacher meets hissupreme test. He may not hold back his own insights yet he must st and readyto comfort the pupil if he is conquered or, if he cannot conquer him, to bridge thedifficult situat ion with a word of love. Th us the oppositeness between teacherand pupil need not cease, but it is enclosed in relation and so does not degenerateinto a battle of wills. Everyth ing t ha t passes between such a teacher and apupil may be educative, for i t is not the educational intention but .. . he meetingwhich is educationally fruitful.*

There are two basic ways by which one may influence the formation of theminds and lives of others, writes Buber. One of these is most highly developedin propaganda, t he other in education. In the first, one imposes ones opinionand attitude on the other in such a way that his psychic action is really onesown. In the second, one discovers an d nourishes in th e soul of th e other whatone has recognized in oneself as the right. Because it is the right, it mu st alsobe living in the other as a possibility among possibilities, a potentiali ty whichonly needs to be unlocked-unlocked not through instruction bu t through meeting,

IlEducation through Art, p. 287f.*BetweenMan and Man , Educat ion , p. 102f.OEducation through Art, p. 289.mBetween Man and Man, pp. 103-108.


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102 EDUCATIONALHEORYthrough the existential communication between one who has found direction andone who is finding it.21

Genuine conversation, like every genuine fulfillment of relation betweenmen, means acceptance of otherness. This means th at although one ma y desireto influence the other and to lead him to share in ones relation to truth, oneaccepts and confirms him in his being this particular man made in this particularway. One wishes him to have a different relation to ones own tr ut h in accordancewith his individuality. Influencing the other does not mean injecting ones ownrightness into him, bu t using ones influence to let that which is recognized asright, just, and true take seed and grow in the substance of the other in the formsuited to his individuation.22

The manipulator of propaganda and suggestion, in contrast, wishes to makeuse of men. H e relates to men not as independently other beings bu t as to things.The propagandist is not really concerned with the person whom he wishes toinfluence. Some of this persons individual properties are of impor tance to him,but only in so fa r as they can be exploited for his purposes. The educator, incontrast, recognizes each of his pupils as a single, unique person, the bearer of aspecial task of being which can be fulfilled through him and through him alone.H e has learned to understand himself as the helper of each in the inner battlebetween the actualizing forces and those which oppose them. Bu t he cann otdesire to impose on the other the product of his own struggle for actualization,for he believes that the right must be realized in each man in a unique personalway. Th e propagandist does not trus t his cause to take effect out of its ownpower without the aid of the loudspeaker, the spotlight, and t he television screen.The true educator, in contrast, believes in the power which is scattered in allhuman beings in order to grow in each to a special form. He has confidence tha tall that this growth needs is the help which he is at times called to give throughhis meeting with this person who is entrusted to his care.2R

The significance for education of Rubers distinction between propagandaand legitimate influence can hardly be overestimated. Th e ordinary approachesto this problem have tended to be anxious and unfruitful. One of these is thedesire to safeguard the studen t by demanding of the teacher an illusory objectivity,as if the teacher had no commitment to a certain field of knowledge, to a methodof approaching this field, and to a set of attitudes and value assumptions whichare embodied in the questions which he raises. I t is also impossible to safeguardthe student by any distinctions in content, such as what is progressive andwhat is reactionary, what is patriotic and what is subversive, what is inthe spirit of science and what is not. These are in essence distinct ions betweenthe propaganda of which we approve an d the propaganda of which we disapprove.They betray a lack of real faith in the student as a person who must develop hisown unique relation to the tr uth . Th e true alternative to false objectivity andto standards set from the outside is not, of course, that subjectivity which im-prisons the teacher within his own attachments nor is it the absence of any valuestandards. It is the teachers selection of the effective world and the act ofinclusion, or experiencing the other side, to which Buber has pointed.

21Mart in Buber, Die Schrtften uber das Dialogische Prinzip (Heidelberg: Verlag Lam bertSchneider, 1954), Elem ente des Zwischenmenschl ichen (pp. 255-284), Sect io n G A u fe r1 eg u n g u n dErschliessung.% Dista nce and Relat ion, op. cit., p. l l l f .23Elementedes Zwischenmenschlichen, op . cit. (n . 21,) sec. 4.


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MARTIN U B E R SHILOSOPHYF EDUCATION 103The real choice, then, does not lie between a teachers having values and not

having them, but between his imposing those values on the student and hisallowing them to come to flower in the student in a way which is appropriate tothe students personality. One of the most difficult problems which any modernteacher encounters is th at of cultural relativism. Th e ma rk of our time, writesBuber, is the denial that values are anything other than the subjective needs ofgroups. This denial is not a product of reason but of the sickness of our age;hence it is futile to meet it with arguments. All that the teacher can do is tohelp keep awake in the pupil the pain which he suffers through his distortedrelation to his own self and thus awaken his desire to become a real and wholeperson. Th e teacher can do this best of all when he recognizes that his realgoal is the education of grea t character. Character cannot be understood inKerschensteiners terms, writes Buber, a s an organization of self-control by meansof the accumulation of maxims, nor in Deweys terms as a system of interpenetrat-ing habits. Th e great character acts from the whole of his substance an d reactsin accordance with the uniqueness of every situation. H e responds to the newface which each situation wears despite all similarity to others. Th e situationdemands nothing of what is past. It demands presence, responsibility; it de-mands you.24

The teacher is not faced with a choice between educating the occasionalgrea t character and the man y who will not be great. I t is precisely throughhis insight into the structure of the great character that he finds the way bywhich alone he can influence the victims of collectivism. He can awaken in themthe desire to shoulder responsibility again by bringing before them the imageof a great character who denies no answer to life and the world, but accepts re-sponsibility for everything essential that he meets.25

Just what this a tti tud e toward the education of character means in practiceis best shown by Bubers own application of it t o adult education. He conceivesof adul t education no t as an extension of the professional training of the universitiesbu t as a means of creating a certain type of man demanded by a certain historicalsituat ion. Th e grea t need in the sta te of Israel today is the integration into onewhole of the peoples of very different backgrounds and levels of culture who haveimmigrated there. To meet this need Buber has set up and directed an institutefor adult education which devotes itself solely to the training of teachers to goout into the immigration camps and live with the people there. To produce theright kind of teacher the institute has developed a method of teaching based onpersonal contact and on living together in communi ty. Instruction is not carriedon in general classes but individually in accordance with what each person needs.26The education of these future teachers toward the task which lies ahead of themwould be impossible i f the teacher were not in a position to get t o know th e stu-dents individually and to establish contact with every one of them. W ha t issought is a truly reciprocal conversation in which both sides are full partners.The teacher leads and directs this conversation, and he enters it without anyrestra int. Th e teacher should ask genuine questions to which he does not knowthe full answer himself, and the stu dent in turn should give the teacher information

2PBetweenMan and M a n , Educat ion of Charac ter , pp. 108-116.Ibid.,pp. 113-1 16.ZGFrom n informal address by Professor Buber on Adult Educat ion in Israel , edi ted by mefrom a t ranscript of the recording and published in Torch, the Magazine of t he Nat ional Federa t ionof Jewish Mens Clubs of the United Synagogue of America, June 1952.


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104 EDUCATIONALHEORYconcerning his experiences and opinions. Conversely, when the teacher is askeda question by the student, his reply should proceed from the depths of his ownpersonal e~perience.~?

The use of concepts without a clear knowledge of their significance leadsto a confusion an d emp ty talk th at disrupts society. Th e trainer of the teachersof the people must, therefore, inculcate in them above all a sense of responsibilitywith regard to concepts and speech. In order to do this he must use class dis-cussion for the purpose of testing the reliability of concepts. The curriculumof these classes must arise from the social, political, and cultural reality of lifeat this historical juncture, writes Buber, and the inferences to be drawn fromthis curriculum must come about of their own accord in the minds of the students.In order to be able to teach in an immigration camp, the student has to learnto live with people in all situat ions of their lives, and for this reason the teachersa t the institute are prepared to deal with the personal lives of the students . Thisconcern with the students personal lives does not mean that the students donot learn the classics, Jewish and otherwise, bu t they do so in order that theymay become whole persons able to influence others and not for the knowledgeitself. Adu lt education is concerned with character, says Buber, a ndcharacter, he adds, i s not above situation, but is attached to the cruel, harddemand of this hour.28

*7Martin Ruber, A Ne w Venture in Adul t E ducat ion, The Hebrew University in Jerusalem,281bid.,p . I18f . Adult Educat ion in Israel .Semi-Jubilee Volume (Jerusalem: T he Heb rew University, April , 1950), p. 117f.

MATTHE\;l ARNOLD ON C U R R I C U L U M (Cont inued from page 85)introduction to his first foreign report.40 Seeking to explain the unifyingtendency of these M i x e d Essay.,, he presented, in his Preface, a theory of literatureas a civilizing power-literature being of itself only a part of civilization, notthe whole. What then, asked Arnold, is civilization, which some peopleseem to conceive of as if it meant railroads and the penny post, and little more,but which is really so complex and vast a matter that a great spiritual power,like literature, is a part of it , and a par t only ? Civilization is the humanizationof man in society. Man is civilized when the whole body of society comes tolive witi a life worthy to be called human, and corresponding to mans trueaspirations an d powers. And among the means by which this happy sta tewas to be attained, the familiar power of expansion stood at the pinnacle ofimportance. Tha t basic principle being given, he proceeded to enumera te theother powers by which civilization was to be achieved: T hey are the powerof conduct, the power of intellect and knowledge, the power of beauty, the powerof social life an d manners. Expansion, conduct, science, beauty, manners,-here are the conditions of civilization, the claimants which man must satisfybefore he can be h~rnanised.~~f one were to seek a single unifying principle bywhich to comprehend all that Arnold ever said about the curriculum, he coulddo no better than to seize upon this: Ex pa nsi on , conduct, science, beauty, manners-these are the province, the sole, th e universal province of th e schools.

JPreface to Mixed Essays (New York: T h e Macmi l l an Co., 1901), pp. vii-x..~ ~

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Buber on Educ Character