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Starting from the idea that education is at the service of personal freedom, the author of this article explains and justifies the thesis that in order to form free persons, freedom of education is an indispensable condition. After identifying the concepts of education, freedom, and person, as well as the relationships that exist between the educactional process and the right to education, the author warns that the meaning of freedom and the acceptance of responsability are closely related to the concept which one holds of person and especially to the difference between considering the person as a beginning or as a result. If the human person is understood to be a starting principle, then implicitly we say that the person constitutes the free origin of all action, for which there is complete responsability. If, on the other hand, we consider man to be the result of, say, social, biological or technological factors, then neither freedom nor responsability can be attributed to him. The author then studies the Reductionist conceptions of education which are in vogue today. These are the Pragmatistic, Political and Criticistic approaches. He especially underlines the difficulties and obstacles that lie in the face of freedom of education, arising from the confusion between educative action and social or political action, a confusion that stems principally from Social Determinism. The author then underlines the points of friction that arise from different opinions and attitudes with respect to the distinct contents of the educational process and which are projected mainly in the field of the different interpretations given of culture as well as in the field of personal values, especially religious values. The action of the State can be effective in the field of technical affairs but it does not possess any legitimate capacity to impose a particular interpretation of culture or of the religious fact. For this reason, in the field of education the action of the State can only be a propelling and permitting force, or, ...

In this article Dr. García Hoz means, in a purely informative way, to answer the question: "how are those educators formed who are neither teachers nor parents considedered as such educators?" In order to facilitate the understanding of this problem he centers his study in three different aspects, politic, religious and undifferentiated one. The author poses the problem of the relationship between education and politics' and points out the politic concern on educational questions. He explains the service which education renders to politics and shows the inter-action of both of them in Spain. He studies the double aspect of the religious and educational problem to show its influence on pedagogical method and on the catechistical societies and on the National Catholic Action. After explaining the existing link betwen the above mentioned fields and the undifferentiated social one he gives a complete account of the Spanish societies whose specific aims and characteristics are social. He ends by stating the utility of these formative types and the convenience of increasing their contact with the professional educational institutions.

Starting froro the idea that education is at the service of personal freedom, the author of this article explains and justifies the thesis that in order to forro free persons, freedom · ofeducation is . an indispensable condition. After identifying the concepts of education, freedom, and person, as well as the relationships that exist between the educactional proeess and the right to education, the author warns that the meaning of freedom and the acceptance of responsability are closely related to the concept which one holds of person and especially to the .difference between considering the person as a beginning or as a resulto If the human person is understood to be a starting principIe, then implicitly we say that the person constitutes the free origin of all action, for which there is complete responsability. If, on the other hand, we consider man to be the result of, say, social, biological or technological factors, then neither freedom nor responsability can be attributed to him. The author then studies the 'Reductionist conceptions of education which are in vogue today. These are the Pragmatistic, Political and Criticistic approaches. He especially underlines the difficulties and obstacles tOOt lie in the face of freedom of edueation, arising from the confusion bet\Veen educative action and social or political aetion, a confusion that stems principally from Social Determinism. The author then underllnes the points of friction that arise from different opinions and attitudes with respect to the distinct contents of the educational process and which are projeeted mainly in the field of the different interpretations given of culture as well as· in the field of personal values, especially re1igious values. The action of the State can be effective in the field of technical affairs but it does not possess any legitima te capacity to impose a particular interpretation of culture or of the religious fact. For this reason, in the field of education the action of the State can on1y be a propelling and permitting force, or, in any event, á supplementary action. The author also, taekles the problem of possible solutions which are open to the plurality of educational conceptions. After pointing out the negaclve character of the neutral ' school and of the so-caIled pluralistic school, he suggests the autonomous school as the reasonable solution, both in function of educational authenticity and of ethical requirements with regard to the freedom of the human individual in educational matters. Educational institutions . require a framework of autonomy in order to be able to respond to every concept of life and of education with an adequate and peculiar type of school, and in order to provide an adequate atmosphere so that the free initiative and responsability of youngsters can expand and grow, and thus convert them into true adults who are eapable of using their freedom with a true sense oE responsability.