Education, a force of humanism


Education figures as the power to socialize the human person, to introduce his reason to the reality of the political society and of the goodness of contributing to the common good. The human person lives, essentially, in community, in society which determine his conception of reality and his role or function in the world; as such, the vocation of man is primarily a function of his capacity to discern through education, the role that his destiny has reserved for him, and of the means to realize such purpose within the world.

In contemporary times, the human person appears often as an egotist and a hedonist, a moral relativist and a materialist, an agnostic and a consumerist; he remains incapable of the achievement of transcendence, of accepting with his reason, a faith that can transcend his natural condition and orient him to the spiritual heights of his destiny. The common good presents with the opportunity to educate man into a creature that is able to conceive beyond private interest as he puts the needs of society before his own, and elevate other human persons to a spiritual activity that sublimates human life. In the humanist conception of human life, man is able to develop the virtues that permit for the flourishing of culture and the erection of the political life, conceived as a necessary part of the process of acculturation. Humanism places the human person at the center of human society, with God as the end of his eternal destiny, and educates the human person as a creature capable of spirituality and of art, of religion and of virtue, of political life and civic participation, of culture and of community; in fact, it is a simple law of nature, that the human person is essentially, relational, one that in his openness to the other, the neighbor, is able to live charity in act, and enrich learning according to the conception of a common faith, a common intellectual heritage, a common language, a common thought – in truth, a common culture.

To restore culture in its authenticity, it is necessary to propose again, the lessons of humanism, of that patrimony that has formed the cultural heritage of Europe and which today still finds its traces in the philosophy of the Enlightenment, for it is possible, to re-infuse into human culture, a common sense of purpose, if man is once again considered as a spiritual creature firstly, and not as an animal simply. Only by the subscription to a common religion is this possible; throughout the ages, Christianity has witnessed to its remarkable capacity of adaptation, as being a “religion according to reason”, to the Logos, it is able to vitally incorporate into its teaching, all those elements of culture that are rationally and culturally alive for the benefit of man, and the redemption of man, that favored creature created in the imago dei, the image of God.

The formation of the common good, demands the discipline of the tension of life, of those inclinations of the human nature that contribute to social decay and cultural dissipation; in that domination of the human passions, it is possible to enter into a new age, that can restore the spirituality of the human person and render him a word, one capable of entering into spiritual communion with the Divine, for the enlightenment of the age and the elevation of culture. Human culture is good, it is a reflection of the human genius in its diversity and in its multiplicity and it testifies to the spirituality of the human person. Man can achieve great things, only if he sets his eyes on the eternal, and recognizes the temporal condition as momentary, in fact, as a journey towards Eternity, and as such, as a Divine pedagogy, an education into merit or demerit recompensed at the final examination of a well-lived life.

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