Education needs to be shaped to the dynamics of self-constitution in practical experiences characteristic of this new age of humankind. This does not mean that education should become another TV program, or an endless Internet voyage, without aim and without method. We must comprehend that if we demand literacy and efficiency at the same time, ignoring that they are in many ways incompatible, we can only contribute to greater confusion. Higher education was opened to people who merely need training to obtain a skill. These students receive precious-looking diplomas that exactly resemble the ones given to students who have pursued a rigorous course of education. Once upon a time, literacy meant the ability to write and read Latin. Therefore, diplomas are embellished with Latin dicta, almost never understood by the graduates, and many times not even by the professors who hand them out. In the spirit of nostalgia, useless rituals are maintained, which are totally disconnected from today's pragmatic framework.
The progressively increased mediation that affects efficiency levels also contributes to the multiplication of the number of languages involved in describing, designing, coordinating, and synchronizing human work. We are facing new requirements-those of parallelism, non-linearity, multi-valued logic, vagueness, and selection among options. Programming, never subject to wrong or right, but to optimal choice, and always subject to further improvement, is becoming a requirement for many practical experiences, from the arts to advanced science. Requirements of globality, distribution, economies of scale, of elements pertinent to engineering, communication, marketing, management, and of service-providing experiences need to be met within specific educational programs. The fulfillment of these requirements can never be relegated to literacy.
We have seen that the broader necessity of language, from which the necessity of literacy is derived, is not defensible outside the process of human self-constitution. Language plays an important role, together with other sign systems, subordinated to language or not. In retrospect, we gain an understanding of the entire process: natural instincts are transmitted genetically and only slightly improve, if degeneration does not occur, in the interaction among individuals sharing a habitat. The conscious use of signs takes newborns from the domain of nature and eventually places them in the realm of culture. In this realm, life ceases to be a matter of biology only, and takes on non-natural, social and cultural dimensions. To live as an animal is to live for oneself and for very few others (mainly offspring). To live as a human being is to live through the existence of others, and in relation to others. Established before us and bound to continue after us, culture absorbs newcomers who not only begin their existence through their parents, but who also get to know culture and to adapt to it, or revolt against it.
Education starts with the experience of the absent, the non-immediate, the successive. In other words, it implies experiences resulting from comparisons, imitation of actions, and formation of individual patterns corresponding to human biological characteristics. Only much later comes the use of language, of adjectives, adverbs, and the generation of conventions and metaphors, some part of the body of literacy, others part of other languages, such as the visual. With the constitution of the family, education begins, and so does another phase in labor division. The initial phase probably marked the transition from a very small scale of nomadic tribal life to the scale within which language settled in notation and eventually in writing. The generality of sequences, words, phonetics, nouns, and actions was reached in the practical experience of writing. The language of drawings, resulting from different experiences and supporting the making of objects, complemented the development of writing. When the scale of humankind corresponding to incipient literacy was reached, literacy became the instrument for imparting experiences coherent with the experience of language and its use. This account is inserted here as a summary for those who, although claiming historic awareness, show no real instinct for history. This summary says that education is the result of many changes in the condition of humankind and makes clear that these alterations continue. They also entail a responsibility to improve the experience of education and re-establish its connection to the broader framework of human activity, instead of limiting education to the requirements of cultural continuity.
It has been said, again and again, that what we are we had to learn to become. Actually, we are who and what we are through what we do in the context of our individual and social existence. To speak, write, and read means to understand what we say, what we write, and what we read. It is not only the mechanical reproduction of words or sound patterns, which machines can also be programmed to perform. The expectation of speaking, reading, and writing is manifested in all human interactions. To learn how to speak, write, and read means both to gain skills and to become aware of the pragmatic context of interhuman relations that involve speaking, writing, and reading. It also means awareness of the possibility to change this context.
To educate today means to integrate others, and in the process oneself, in an activity-oriented process directed towards sharing the knowledge necessary to gain further knowledge. Its content cannot be knowledge in general, since the varieties of practical experiences cannot be emulated in school and college. Within the pragmatic framework that made literacy possible, it sufficed to know how an engine functioned in order to work with different machines driven by engines. Literacy reflected homogeneity and served those constituted as literate in controlling the parameters within which deviations were allowed. The post-industrial experience, based on an underlying digital structure, is so heterogeneous that it is impossible to cope with the many different instances of practical requirements. The skills to orient us towards where to find what we need become more important than the information shared. Ownership of knowledge takes a back seat; what counts is access, paralleled by a good understanding of the new nature of human praxis focused on cognition. Education should, accordingly, prepare people to handle information, or to direct it to information processing devices. It has to help students develop a propensity for understanding and explaining the variety in which cognition, the raw material of digital engines, results from our experiences.
The unity between the various paths we conceive in projecting our own biological reality into the reality of the world housing us and the result of our activity is characteristic of our mental and emotional condition. It defines our thinking and feeling. At some moment in time, after the division between physical and intellectual work took place, this thinking became relatively free of the result. The abstraction of thinking, once attained, corresponds to our ability to be in the process, to be aware of it, to judge it. This is the level of theories. The dynamics of the present affects the status of theories, both the way we shape them and how we communicate them. At least in regard to the communication of theory, but also to some of its generation, it is worthwhile to examine, in the context of our concern with education in this age, the evolution of the university.
Temples of knowledge
Education became the institution, the machine of literacy, once the social role of a generalized instrument of communication and coordination was established. This happened simultaneously with the reification of many other forms of human praxis: religion, the judiciary, the military. The first Western universities embodied the elitist ideal of literacy in every possible way: exclusivity, philosophy of education, architecture, goals, curriculum, body of professors, body of students, relation to the outside world, religious status. These universities did not care for the crafts, and did not acknowledge apprenticeship. The university, more than schools (in their various forms), extended its influence beyond its walls to assume a leading role in the spiritual lives of the population, while still maintaining an aura about itself. This was not just because of the religious foundation of universities. The university housed important intellectual documents containing theories of science and humanities, and encompassing educational concepts. These documents emphasized the role of a universal education (not only as a reflex of the Church's catholic drive) in which fundamental components constructed a temple of knowledge from which theories were dispensed throughout the Western world. Through its concept and affirmed values, the university was intended as a model for society and as an important participant in its dynamics. Tradition, languages (opening direct access to the world of classic philosophy and literature), and the arts were understood in their unity. Engineering and anything practical played no part in this.
Compared to the current situation, those first universities were ahead of their time almost to the effect of losing contact with reality. They existed in a world of advanced ideas, of idealized social and moral values, of scientific innovation celebrated in their metaphysical abstraction. There is no need to transcribe the history of education here. We are mainly interested in the dynamics of education up to the turn of the century, and would like to situate it in the discussion caused by the apparent, or actual, failure of education to accomplish its goals today. When universities were founded, access to education was very limited. This makes comparison to the current situation in universities almost irrelevant. It explains, however, why some people question the presence of students who would not have been accepted in a college a century ago, even 50 years ago. Yes, the university is the bearer of prejudices as well as values.