What should true education do?

When most people think of the word "education," they think of a pupil as a sort of sausage container. Into this empty container, the teachers are supposed to stuff "education." But genuine education, as Socrates knew more than two thousands years ago, is not inserting the stuffing of information into a person, but rather eliciting knowledge from him; it is the drawing out of what is in the mind.  "The most important part of education," once wrote William Ernest Hocking, the distinguished Harvard philosopher, "is this instruction of a man in what he has inside of him." And, as Edith Hamilton has reminded us, Socrates never said, "I know, learn from me." He said, rather, "Look into your own selves and find the spark of truth that God has put into every heart and that only you can develop to fame." In the dialogue called the "Meno," Socrates takes an ignorant slave boy, without a day of schooling, and proves to the amazed observers that the boy really "knows" geometry ----because the principles of geometry are already in his mind, waiting to be called out. So many of the discussions and controversies about the content of education are useless and inconclusive because they are concerned with what should "go into" the student rather than with what should be taken out, and how this can best be done. The college student who once said to me, after a lecture, "I spend so much time studying that I don'thave a chance to learn anything," was expressing his dissatisfaction with the sausage-container view of education. He was being so stuffed with varied facts, with such an indigestible mass of material, that he had no time (and was given no encouragement) to draw on his own resources, to use his own mind for analyzingand synthesizing and evaluating this material. Education, to have any meaning beyond the purpose of creating well-informed

dunces, must elicit from the pupil what is potential in every human being ----the rules of reason, the inner knowledge of what is proper for men to be and do, the ability to assess evidence and come to conclusions that can generally be agreed on by all open minds and warm hearts. Pupils are more like oysters (牡蛎) than sausages. The job of teaching is not to stuff them and then seal them up, but to help them open and reveal the riches within. There are pearls in each of us, if only we knew how to develop them with enthusiasm and insistence.

What did Socrates say about genuine education?

The best title for this passage is

What does the author think important for bioethics activities?

What does "not to resuscitate the patient" probably suggest?

The text implies that

The most confusing part about debates of bioethics is

Which of the following statements is not included in the view of education assausage?

Which of the following statements is not included in the view of education as oyster?

All of the debates about the role of bioethics as social institution, if not discipline, come at times when the programs for conducting study of bioethics are in something of generational disturbance. The scholars who lead those bioethics centers and institutions in the United States, for example, are mostly age 60 or older. But there are comparatively fewer scholars well into the role of associate professor than there are scholars of recent appointment to assistant professor. One possible consequence may be that a remarkable number of young scholars with less scholarly and administrative standing than what is typical of directors of bioethics programs have assumed the reigns of some of the most-published and longest-standing bioethics organizations. Where their predecessors had been trained in the strictures of discipline and only came to bioethics at midcareer, these new leaders were trained to work in the field of bioethics from the beginning of their careers. It is too early to predict the effect of this very rapid transition, which is accelerating due to the efforts of dozens of medical, nursing, veterinary, and public-health schools that do not yet have a serious bioethics program, but want one, and quickly. And perhaps the most confusing part about the debates concerning the status of bioethics has to do with the relationship between scholars of bioethics and the rapidly multiplying armies of clinicians,clergy,politicians,researchers,and others who suddenly find themselves "working on bioethics" . On the one hand, academic specialists in bioethics and their institutes struggle to determine what "counts" for the success of the field: what kinds of publications, what kinds of skills (clinical ethics consultation? philosophical analysis? Etc.) and what kinds of activities. On the other hand, there are thousands of people whose job or volunteer life involves something they call bioethics. For example, most hospitals around the world are struggling to keep up with perceived needs for in-house analysis of the ethical implications of policies or cases. At times this takes the form. of an ethics committee grappling to craft policy about futility (不育症) or genetic testing or when not to resuscitate the patient. At times it takes the form. of an institutional review board, responsible for reviewing proposed research activities involving human subjects, and responsible for the ongoing monitoring of those activities. And at times this takes the form. of education for staff and patients about the various devices and procedures that have come out of bioethics over the past thirty years. Whatever the form. these activities take, there appears to be no more consensus about what counts as good "part-time" bioethics than there is about academic bioethics scholarship. This problem is made acute by the incredible growth of bioethics everywhere. And it is aggravated by the lack of consensus among professional bioethicists, about what counts as sufficient training to be an amateur bioethicist

The debates about the role of bioethics occurred when

The example of the slave boy shows that

The underlined phrase "well-informed dunces" refers to