The school's task is to prepare young generations for the creative improvement and enrichment of Polish civilization. The civilization of a large nation is never a reflection of a single, rigid template. This essential feature is the diversity, the comprehensive differentiation, combined into a harmonious, unified whole, which is an expression of the soul of the nation. The creators of civilization are not, therefore, fabricated according to a single template, "standardized" human machines, but people, diverse in their intellectual type, abilities, passions and direction of creativity. The institution that educates specified conscious creators of Polish civilization is the school. The school cannot so be built both in terms of its form and in terms of its content, as a uniform, rigid template for all.

So the first request we make for school is its diversity, the far-reaching differentiation of both formal and programme. The school template – the infertile kid of the educational views of the last century – is simply a cruel tool, due to the fact that it squeezes the mechanically developing, vibrant mentality of young people. Until late in Poland, the eight-class mediate school was a technological and educational concept, 1 of the top horrors always invented in the field of education. Under the lid of the “general education”, it has forced young people into 1 rigid form, without exception the same for all, producing shallow dilemmas. The task of the school is not to give everyone the same in the field of knowledge, but to give each Pole what the individual is capable of and what it can most effectively usage in creative work for the size of Poland.

The school must give the right scope of cognition to all Pole. A suitable school for everyone – this is the national-radical educational democratism, fundamentally different from the doctrinal democratism of the last period, forcing everyone into the same school. “This is not the case,” writes Catholic pedagogical author Fr Michał Klepacz, for all to finish junior advanced schools and universities, but for all to receive the education they have the capacity to. And here we come to the heart of the matter, into the content of democracy: the idem cuique must be changed to the sum cuique". Of course, a certain degree of cognition must be the same for all. And it's not a low range. technological differentiation only then has lasting value and becomes a creative origin in national civilization, if it is based on a deep foundation of general education, essential for the creation of human intellectual culture. But likewise besides here: this scope of general education cannot be the same for all, but it must be adapted to the direction and field of life creation of a given individual, and on the another hand it must be limited in comparison to its erstwhile arsenal, existing in our general school.

The second alongside head education, the conventional task of the school is to educate. Does the school do that? To answer this question, we request to consider the content that fresh times have put into the concept of education. This content differs greatly from what was previously understood in the sense of upbringing. Modern national education in the broadest sense of the word has full tendencies, i.e. it strives to as far as possible and as deep as possible to embrace its object—the human individual, to combine it as closely as possible with the national community. Modern national education no longer consists in talking about the country and reading the life stories of national heroes; it besides appeals to the character, forging in it the qualities by which the individual becomes national-creational, it makes him not only talk about ideals, but, above all, conducts him through hardening work on the realization of ideals. So, if we realize the content of national education, it is clear that the school is not an effective educational instrument. There are a number of reasons for this. First of all, if, according to fresh trends in this area, we water the full school program with a educational spirit, the school's fundamental attitude will stay intellectual, calculated primarily for the education of the mind. Another kind of schoolwork is not conducive to educational tasks. The school teacher is simply a teacher, and the past of all the student generations is primarily a colourful communicative of the “sacrifices” made by a bunch of ungrateful pupils against him. I do not want to say that common trust and relationship between teacher and class are impossible; at least, they are not only possible, but – we all know it from our own school days – they are frequently met. The teacher, however, is mainly a superior and a judge, but he is not a companion, he is not a colleague, hence he does not arise between him and his pupils this peculiar moral node, which is enormously creative educational, which can take place in the educational organization, where the manager is simply a man of the same as the subordinates of the generation, and so not only a manager, but besides a companion of work and fun.

The school's educational shortcomings have not escaped, simply, the attention of the theorists of education and professional educators. Fr Klepacz, quoted above, states very clearly: “Today’s school, he writes, mostly does not satisfy the request for personality formation. She's inactive just teaching, and she can't raise. By sharpening the intellect, it forgets that it is the most powerful of all human tools, but only erstwhile it is ruled by a brave character, a mature personality." We go even further than the author quoted, for we believe that the school is not at all capable, for the above reasons, of doing all the tasks that modern national education imposes. The nation must so have in hand, more effective than school, an instrument to rise its young generations. This instrument will be the Universal Education Organisation. We are no longer stopping on this issue, which goes beyond the scope of this topic. More detailed remarks on the structure, content and method of work of the educational organization have been deleted elsewhere, so we mention the reader to them.

The school is not, therefore, adequate for fresh times, an educational instrument. Does this mean that she is deprived of the educational elements at all? Not at all. any educational values lie in all school with even the most intellectual attitude. This is due to the fact that enlightenment, learning cognitive skills has profound consequences for the full human psyche. For example, reading in the class “Beniowski” of Slovaks gives not only a series of formal stylistic and historical-literary messages, but besides educates the aesthetic sense, affects the full spiritual culture of the student. Similarly, solving geometric tasks will consequence in not only cognition of claims and truths, but besides teaching logic and accuracy of thinking. By teaching, the school can accomplish a large deal in the field of general personality education. It's just that not only the school atmosphere, but the full program is internal. Related by 1 basic thought that it should not be a patchwork of the most diverse "pieces", but a harmonious, logical, consistent whole, increasing from 1 view of the world. Then the school must be connected as closely as possible with the cultural, political and economical life of the nation. The discipline program must bring young people into this life. Finally, school discipline cannot trust on a certain amount of formulas being injected into young heads, but its main task must be to make self-thinking, intellectual entrepreneurship and initiative.

Wojciech Lubieborski

"The basis of national-radical reconstruction of the Polish school", 1937.