The belief that the ultimate goal of education is the service of humankind has an important logical consequence: a heightened awareness of the need to give priority to education in morals and ethics. `Abdu'l-Bahá writes:
Training in morals and good conduct is far more important than book learning. A child that is cleanly, agreeable, of good character, well-behaved--even though he be ignorant--is preferable to a child that is rude, unwashed, ill-natured, and yet becoming deeply versed in all the sciences and arts. The reason for this is that the child who conducts himself well, even though he be ignorant, is of benefit to others, while an ill-natured, ill-behaved child is corrupted and harmful to others, even though he be learned. If, however, the child be trained to be both learned and good, the result is light upon light. [12]
Writing to Bahá'í educators of his time, `Abdu'l-Bahá explained,
It is certain that ye willGandhi also realized the need for moral education, and accorded it the highest priority:draw up plans for the opening of a number of schools. These schools for academic studies must at the same time be training centres in behaviour and conduct, and they must favour character and conduct above the sciences and arts. Good behaviour and high moral character must come first, for unless the character be trained, acquiring knowledge will only prove injurious. Knowledge is praiseworthy when it is coupled with ethical conduct and virtuous character; otherwise it is a deadly poison, a frightful danger. A physician of evil character, and who betrayeth his trust, can bring on death, and become the source of numerous infirmities and diseases. [13]
Religious, that is ethical, education will occupy first place.[14]
Literary training by itself adds not one inch to one's moral height and character-building is independent of literary training.[15]
I would develop in the child his hands, his brain and his soul. The hands have almost atrophied. The soul has been altogether ignored.[16]
Gandhi, moreover, held a holistic concept of education, and felt that moral education cannot be artificially separated from physical and intellectual training:
I hold that true education of the intellect can only come through a proper exercise and training of the bodily organs, e.g., hands, feet, eyes, ears, nose, etc. In other words an intelligent use of the bodily organs in a child provides the best and quickest way of developing his intellect. But unless the development of the mind and body goes hand in hand with a corresponding awakening of the soul, the former alone would prove to be a poor lopsided affair. By spiritual training I mean education of the heart. A proper and all-round development of the mind, therefore, can take place only when it proceeds pari passu with the education of the physical and spiritual faculties of the child. They constitute an indivisible whole. According to this theory, therefore, it would be a gross fallacy to suppose that they can be developed piecemeal or independently of one another.[17]