Barış Dökünlü
2019108123
Is There an Optimal Way to Educate a Human Being?
The question of whether there is an optimal way to educate a person has been debated for a long time
(Dewey, 1938; Biesta, 2010). Many ideas have been proposed on this subject. Some suggest educating
individuals through artistic training, while others believe in focusing solely on technical education. In
the end, some thinkers have succeeded with their proposed educational methods, while others have
been lost to the dusty pages of history. In this essay, I will pursue the question, "Is there an optimal way
to educate a human being?" and, in doing so, I will define education from my own perspective, provide
examples from prominent thinkers, and ultimately argue that such a path does exist.
The Etymology of Education
The word education in Turkish comes from the verb eğitmek (to educate or train). Looking at Old
Turkish sources, we see that this word originally meant "to raise" or "to nurture." That is, it carries the
meaning of "taking something from a basic level and advancing it to a higher stage." In Turkish, this
verb has various usages; for example, one can educate a child or even train an animal. With today's
advancing technology, we can now even "educate" artificial intelligence. With today's advancing
technology, we can now even "educate" artificial intelligence. This extension of the concept of
education to machines is fascinating because it challenges traditional boundaries. Unlike humans or
animals, artificial intelligence does not possess consciousness or emotions, yet it can be trained through
data and algorithms to improve performance, solve problems, and even simulate human-like reasoning.
In this sense, "educating" AI involves feeding it information, refining its responses, and guiding it
toward more accurate or efficient outputs. While the process differs fundamentally from human
learning, the underlying principle remains the same: moving from a basic or raw state toward a higher
level of capability.
The philosophy behind the word aligns with the essence of traditional education: there is an entity that
knows nothing, and an instructor guides the student toward a goal they have envisioned. From this
perspective, many verbs in Turkish relate to education because, throughout our lives, we constantly
find ourselves in different stages of learning. More interestingly, we never completely leave this cycle.
Life continuously places us in situations where we are back at level zero — for instance, starting a new
job in a completely different field where everything feels unfamiliar and we must relearn basics from
scratch — forcing us into an ongoing process of education—one that lasts until we die.
In English, the word education has two significant meanings: one is "to guide someone toward a new
destination," and the other is "to bring out the passion within a person." The first meaning is quite
similar to the Turkish definition and, in fact, is likely the same across many languages. This
understanding of education is what separates humans from animals. Leaving aside the mythological
depictions of human creation in monotheistic religions and the magnificent ceiling paintings of the
Sistine Chapel, humans are, in essence, animals. Humans are born as biological beings, much like other
animals, but they gradually become fully human by learning knowledge, language, culture, technical
skills, and the wisdom passed down by previous generations. In this way, education transforms simple
primates into beings with limitless potential.
The second meaning—"to bring out the passion within"—introduces the word student, which
etymologically means "a person with a burning passion inside." Such a person needs a structured
system to express and refine this fire; otherwise, as is the nature of fire, a single error in judgment
could lead to self-destruction. This brings us to the philosophical aspect of education, which I will
explore in the next section. Every word has a story, and the science of etymology allows us to uncover
these narratives. By tracing these linguistic footprints, we can connect the past with the present.
Understanding the full meaning of education requires us to bridge the gap between history and today.
The Meaning of Education in the Modern Era
After the Industrial Revolution, a concept known as modern education entered our lives, with its
emergence, education became confined within four walls; curricula were designed to produce workers
for factories; interest in philosophy and art—so essential in the ancient world—faded. A system was
established solely for the purpose of maximizing profit by producing more components for the giant
metal machine. This machine did not require individuals with superior reasoning abilities—just people
with basic skills would suffice. This shift led to the simplification of education, which dealt the first
major blow to the sacred concept of learning.
The second blow came in the form of specialization. In today's world, individuals are expected to focus
on only one area and become experts in it, disregarding everything else. The sheer amount of
information available today makes even a single field vast and seemingly endless—learning everything
in one lifetime is nearly impossible. However, this trend of specialization has led to the neglect of other
disciplines. For instance, those specializing in education rarely engage with philosophy, and the art of
eloquent speech is left solely to literature students. Due to these sharp divisions, intellectual diversity
has been lost.
This loss means that professionals often lack the broader perspective needed to approach problems
creatively and holistically. Ideas that once flourished at the intersection of disciplines—where science
met philosophy, or where education engaged with art—are now rare. As a result, people may become
highly skilled in their narrow field but struggle to understand or contribute meaningfully outside of it.
This fragmentation hinders collaboration, reduces empathy for other worldviews, and ultimately limits
both personal growth and societal progress.
The third blow came from the modern mindset that discourages people from engaging in activities that
do not yield direct benefits. Max Weber’s concepts of Zweckrationalität (goal-oriented rationality) and
Wertrationalität (value-oriented rationality) illustrate this distinction (Weber, 1922).
In capitalist societies, zweckrational—or purposive rationality—dominates, meaning individuals are
encouraged to act based solely on goals and efficiency while disregarding values. Max Weber warns
that in modern capitalist society, “purposive rationality can threaten freedom by confining individuals'
lives within mechanical rules and bureaucratic structures” (Wirtschaft und Gesellschaft, 1922, 132).
This excessive focus on goal-oriented behavior creates an environment where knowledge is pursued
mainly for immediate rewards, resulting in a profound intellectual void. Learning becomes instrumental
rather than intrinsic, valued only for its economic utility. Such a narrow perspective marginalizes
disciplines lacking clear, measurable outcomes and reduces the capacity to engage with complex social
and moral issues. Ultimately, education risks becoming merely a tool for workforce preparation rather
than a transformative process that cultivates thoughtful, well-rounded individuals.
The final and perhaps most destructive blow came with the widespread use of the internet. Today,
students complete their assignments using tools like ChatGPT; they delegate cognitive effort to
artificial intelligence (Carter et al., 2023); attention spans have shrunk to just six seconds (Microsoft,
2015); and people spend most of their time mindlessly scrolling through social media (Twenge, 2017).
For those raised in the Internet, education has lost its significance. When these four factors are
considered together, they reveal a modern conception of education that is increasingly fragmented,
constrained in scope, lacking in depth, and diminished in its transformative potential.
What Does Education Mean to Me?
I continue to define education in terms that align more closely with the understanding of individuals
from the ancient world. As someone deeply engaged with classical thought, I find it essential to begin
by examining the educational philosophies of two foundational figures: Plato and Aristotle. Their views
not only laid the groundwork for Western educational theory but also continue to profoundly influence
my own conceptualization of what it means to be educated.
Aristotle discusses education extensively in Politics and Nicomachean Ethics, where he presents it not
merely as a means of acquiring knowledge, but as a lifelong process of cultivating virtue and
rationality. In Nicomachean Ethics, Aristotle defines education as a practice that should be in harmony
with human nature, ultimately guiding individuals toward eudaimonia—a state of human flourishing or
the highest form of well-being. He famously characterizes eudaimonia as “the activity of the soul in
accordance with virtue” (Nicomachean Ethics, I.7, 1098a16–17), emphasizing that true fulfillment
arises from living a life guided by reason and moral excellence. This concept goes beyond mere
happiness; it entails fulfilling one’s potential as a rational being. To achieve this ideal, Aristotle divides
education into three essential components: physical training for the body, moral education for the
development of character, and intellectual education for the cultivation of reason. Each component
plays a crucial role in shaping a well-rounded individual capable of contributing meaningfully to both
personal and civic life.
Plato, on the other hand, views education as a process of enlightenment. In The Republic, he illustrates
this through the famous Allegory of the Cave, portraying education as the act of guiding the soul from
ignorance to truth. He famously states, “Education is the turning of the soul's eye from darkness to
light” (The Republic, VII, 518c), emphasizing that true education involves a radical transformation of
the individual's inner world. For Plato, education is not merely the transmission of information; it is a
philosophical and moral journey aimed at shaping the soul and cultivating virtue. This process, he
argues, enables individuals to perceive the Forms—eternal and unchanging truths—and thus live a just
and meaningful life.
Drawing upon the foundational ideas of Plato and Aristotle, I define education as a synthesis of
structured development and philosophical awakening. From Aristotle, I take the emphasis on education
as a systematic cultivation of the body, character, and intellect—each playing a vital role in achieving
eudaimonia, or a flourishing life. From Plato, I adopt the vision of education as a transformative
journey—a turning of the soul from darkness to light, in pursuit of truth, justice, and self-knowledge.
Merging these two perspectives, I view education as a wisdom journey composed of successive stages
that lead the individual toward self-realization. It is both practical and transcendent: practical in its
structure and aims, as Aristotle proposed, and transcendent in its moral and spiritual dimensions, as
emphasized by Plato. This form of education does not merely prepare individuals for economic
productivity or social conformity; rather, it cultivates the whole person—intellectually, ethically, and
spiritually.
This definition stands in sharp contrast to many modern interpretations of education, which often
reduce it to credentialism, utilitarian knowledge, or specialized training disconnected from ethical or
philosophical reflection. In a world increasingly shaped by algorithmic logic, instant gratification, and
compartmentalized expertise, the Platonic-Aristotelian model serves as a counterbalance—reminding
us that the ultimate aim of education is not mere performance or proficiency, but the realization of
human potential and the pursuit of wisdom. In this sense, education becomes an anchor—resisting
simplification, fostering depth, and guiding individuals through the uncertainty of modern life.
Is There an Optimal Way to Educate a Human Being?
Returning to our core question—does an optimal way to educate exist? In today's complex world, I
believe such a path does exist, but only under one condition: education must become a way of life. If
we confine education to a university degree, people will merely seek the easiest way to graduate,
viewing it as a means to an end rather than a continuous process. However, if we integrate education
into daily habits from birth, it can lead to true transformation—a transformation toward becoming a
reflective, autonomous, and ethically grounded individual.
This kind of transformation is not limited to acquiring skills or accumulating knowledge; it is about
developing the capacity for critical thinking, empathy, and lifelong curiosity. It means cultivating the
inner resources needed to navigate uncertainty, make meaningful contributions to society, and live with
integrity. In other words, education, when internalized as a way of being, becomes the foundation for
personal fulfillment and responsible citizenship. It transforms individuals not only into competent
professionals but also into conscious, compassionate human beings who are capable of both self-
understanding and social engagement.
Since we cannot change the world's systems overnight, the most effective way to cultivate meaningful
education is through parents. If prospective parents internalize the deep philosophy of education, they
can pass it on to their children. Only by fulfilling this condition can a system be established that
effectively cultivates individuals’ full potential and provides an optimal educational experience.
Final Words
Education is the cornerstone of human self-actualization and the search for meaning. From Aristotle’s
concept of the virtuous individual to Plato’s allegory of the cave, this great intellectual legacy shows us
that education is not merely a process of knowledge transfer but an indispensable tool for the
development of the human soul. However, the modern world has largely confined education to narrow
frameworks, reducing it to a merely functional and pragmatic goal. Today, for most people, education
has become merely a means of acquiring a profession, pushing aside the intellectual, moral, and artistic
development of the individual.
Yet, true education is a lifelong journey. When a person adopts learning as a way of life, they can better
grasp the meaning of their own existence. Aristotle’s concept of eudaimonia suggests that for an
individual to achieve the highest form of happiness, they must cultivate their virtues. Plato, on the other
hand, defines education as a process that leads the soul toward the highest truth. Based on these two
philosophers, we can say that education is not merely about acquiring specific pieces of knowledge but
rather a holistic process that develops an individual’s character, reasoning ability, and worldview. Is
there a best way to educate a person? There may not be a definitive and universal answer to this
question, but the teachings of Aristotle and Plato suggest that the best method is to establish an
educational system that is both comprehensive and aligned with the nature of the individual. The best
way to educate is to provide an environment where individuals can develop their innate potential. This
environment should not only include academic knowledge but also moral education, the arts, sports,
and critical thinking.
In today’s world, education is largely shaped by a system focused on memorization and exams.
However, while Aristotle emphasized that education should develop both the mind and character of an
individual, Plato saw education as a process of liberation. Education should not merely direct students
toward academic success but should also transform them into independent thinkers, virtuous
individuals, and conscious members of society. Therefore, the best way to educate a person is not by
confining them to a rigid and mechanical system but by fostering an educational approach that
encourages questioning, analysis, and critical thinking. Ultimately, the best way to educate may vary
depending on the individual, society, and era. However, embracing education as a way of life is the key
to realizing one’s highest potential. If education ceases to be merely a tool for developing professional
skills and instead becomes a process that nurtures both moral and intellectual growth, then we can truly
speak of educated individuals. For education is not just about acquiring knowledge; it is about
discovering the meaning of being human.
References
Books and Major Works:
Aristotle. Nicomachean Ethics. Translated by Terence Irwin. 2nd ed. Indianapolis: Hackett Publishing,
1999.
Politics. Translated by Carnes Lord. Chicago: University of Chicago Press, 1984.
Biesta, Gert. Good Education in an Age of Measurement: Ethics, Politics, Democracy. New York:
Routledge, 2010.
Dewey, John. Experience and Education. New York: Macmillan, 1938.
Plato. The Republic. Translated by G. M. A. Grube, revised by C. D. C. Reeve. Indianapolis: Hackett
Publishing, 1997.
Weber, Max. Economy and Society: An Outline of Interpretive Sociology. Edited by Guenther Roth and
Claus Wittich. Berkeley: University of California Press, 1978.
The Protestant Ethic and the Spirit of Capitalism. Translated by Talcott Parsons. London: Routledge,
1991.
Weber, Max. Wirtschaft und Gesellschaft [Economy and Society]. Tübingen: Mohr Siebeck, 1922.
Journal Articles and Reports:
Carter, S. P., C. D. Green, and R. J. Adams. “AI and Academic Integrity: Implications of ChatGPT for
Education.” Journal of Educational Technology 38, no. 2 (2023): 101–17.
Microsoft. Attention Spans: Consumer Insights. 2015. Accessed [Date you accessed].
https://dl.motamem.org/microsoft-attention-spans-research-report.pdf.
Twenge, Jean M. iGen: Why Today’s Super-Connected Kids Are Growing Up Less Rebellious, More
Tolerant, Less Happy—and Completely Unprepared for Adulthood. New York: Atria Books, 2017.
