The Aims of Education
September 26th, 2007By: S. C. Sarkar, a Lecturer of Education in Government Training College, Hooghly, West Bangle
Now-a-days people have become extremely cautions not to say the ‘aim’ of education. Knowing full well that there are too many aims of education, they like to tide over the difficulty by using word ‘aims’ in the plural number. That is so far so good; but that recognition of the multiplicity alone dose not improve the position to the extent of reconciling the conflicting aims of education that have emerged in course of time.
As the societies were better organized by conforming to their heritage and/or by incorporating non-indigenous skills, and/or by inventing newer techniques of activities, the aim of the societies began to spread out in different directions. The different classes in the same society were particularly concerned with the efficiency of their respective avocation, regardless of the fact whether the classes maintained fluidity among themselves or became hardened into castes as in India.
With the introduction of the school as a social agency exclusively entrusted with the task of training up children belonging to the different classes in a symmetric way, the formulation of the aims of education in clear, unambiguous terms become a pre condition of sound education. The different educational systems with their different aims that were successively reared up and than demolished from the days of early Sparta and Athens to the recent period of Nazi Germany and Fascist Italy- bear an eloquent testimony to this relationship of unanimity between the state policies and the aims of educations, controlled by them. We, in India, witnessed before our eyes a hand-and-glove relationship between the policy of British Imperialism and the prevalent system of education continuing unaffected till Independence in spite of severe public criticism for years and decades on end. The slight changes that were noticed in the closing years of the British rule were effected by the ideologies of the majority parties of the respective provinces, the over all structure remaining as before.
Yet, no wonder that the land of India, whose culture was rooted in the forest homes of remote past, should propound excellent aims of education side by side with the philosophies of life. The Vedic Rishis enunciated education as ‘sa vidya ya bimuktaye’ i.e. education is that which leads to the liberation of the soul (spirit) from bondage to gross matter. Supported by modern science, and philosophies based on the theory of evolution, this definition of education holds still today.
In the Western world, people gave thought to the aims of education according to their needs from the very early times, although none of this aims could be accepted as the universal aim of education for all times to come. In the views of the later educationists under changed circumstance, most of them were considered as either partial or perfunctory in spite of the fact that all of them, taken together, would range from heaven to earth, leaving no aspects of individual or social life untouched. To begin with the early Greeks, a ruthless from of socialism was noted in Sparta, where the aim of education was ‘a hardly mind in a hardly body’, while the Athenian aim of education was ‘a beautiful mind in a beautiful body.’
Loyola’s aim was “Ad Majorem Dei Glorium” i.e. “to the greater glory of God”, while Comenius’ may be given as ‘wisdom, virtue and piety’ along with a democratic tendency. John Milton’s aim could be understood from his definition of education in these terms: “I call therefore, a complete and generous education that which fits a man to perform justly, skillfully and magnanimously all this offices both private and public of peace and war.” John Lock was both a disciplinarian and individualist in outlook and his aim of education was to produce a perfect gentleman refined in tastes, manners and morals.
We have briefly discussed the outstanding aims of education formulated in the East and the West by eminent persons or under auspices of certain states. Some of them that received state patronage were pursed in a wide scale for some time, some remained on the level of private enterprise and the rest were purely theoretical aims influencing education indirectly. Although confusing at first sight, most of them converge on all or some of these three –God, self and society. The formulation of the aims in clear terms, however important in itself, is not everything. There are obstacles like popular assumptions, half-hearted assertion and simultaneous pulls from different directions that often stand in the way of aims being satisfactorily implemented. We may try to understand the position by pointed references to our present situation in India.








Mayberry surveyed 1600 Oregon families who home schooled, receiving a 35% response rate to her questions. Their responses led her to conclude that the two groups cited perceived homeschooling as an activity that provided them a way to reproduce their “way-of-life” by controlling the content of their children’s education. She reports: “…the meanings and values embodied in public education were not the ones that these parents wanted articulated to their children” (Mayberry, 1991).
