ABSTRACT
We have dealt with a group of natural factors, race, language, geography and economics, which to a great extent determine the work of an educator even before he starts educating. Now we have to discuss the spiritual factors which guide the educator in his activity and set before him a definite aim for the training of growing minds. The spiritual factors are not necessarily opposed to the material background—often they are complementary to it; and when both are working in harmony they produce a flourishing period of national culture. On the other hand a spiritual ideal conceived in the remote past and inherited without adaptation by following generations or transferred from a foreign country with a different tradition may become an obstacle to the natural growth of national culture and defer its progress. Among spiritual influences religion is the most powerful, because it appeals to the whole man and not only to his intellect. Religion penetrates the emotional depth of human nature, it conditions habitual reactions in daily life and it colours the reasoning ability of a creative mind. Thus the religious tradition, if it embraces the whole nation, becomes one of the characteristic national features, which is then perpetuated through education. Only a new religious ideal or a secular ideal which has elements of religion in it can break the established religious tradition and create a new atmosphere. The deepest cultural differences have been the result of religious schisms, reformation and revolutions which were mainly a protest against the established religion. The recognised division of humanity into East and West is neither racial nor linguistic, but is based chiefly on a difference in religious outlook and philosophy of life. Three main cultural features distinguish the European West from the Asiatic East: (a) the Greco-Roman (Hellenistic) heritage, (b) Christianity, and (c) the Renaissance and modern science. Japan has acquired the methods and application of modern science from the West, but nevertheless remains an Eastern country, as she does not share the two other fundamental features with Europe. The Middle East shares with Europe the heritage of Hellenistic civilisation and the fruits of modern science; for a long period it shared even the influence of Christianity. But when it was conquered and dominated by Islam it parted ways with Europe and became a world of its own, creating a culture distinct from the European. In a sense Islamic countries present an intermediate stage between the East and West with more affinity to the latter. The real East begins in that area where Hinduism and Buddhism are dominant religious influences. Thus religious traditions were the chief factor dividing humanity into cultural groups. As we are mainly concerned with Europe and European colonies in other continents, we shall limit our discussion to those religious traditions which determined European civilisation.
