The course of study undertaken by an individual. Insofar as it denotes the sense of “bringing up” or “rearing” (generally young children or animals), education refers more precisely to the path taken by a maturing individual—a meaning evidenced in the etymology of the word, which derives from the Latin ducere, “to lead” (with the important prefix “e/ex,” implying “out of”; suggesting that such a path must be out of something—presumably ignorance, though perhaps bliss). Such a foreshortened and perhaps rather imprecise definition, if necessary, nevertheless raises important questions. What objects of study does education involve? If education is conducted, does it presuppose direction or mentorship? And if education is a progress, where does it lead? Education takes the entire body of human knowledge as its point of reference; it refers to the development of conceptual understanding as well as applied skills, without restriction to either intellectual labor or its alternatives, whatever the putative distinction. This inclusivity among the objects of study predicated by education extends to the agents involved, who may be scholars, or skilled workers, or entrepreneurs, or policy-makers, and so on. Education, then, runs the gamut of pre-professional, vocational, or occupational opportunities available to any individual—or, at least, it should. Education fundamentally straddles pedagogy (e.g., a degree in education certifies new teachers) and knowledge acquisition (an education is said to be “earned” or “obtained”). Education is thus both imparted and received, whether interpersonally or through texts or artifacts as proxies for instructors. However, it instantly retreats from the universal to the particular, from the communal to the individual, in its possessed state: hence, “my education,” in whatever field. When education designates the course of study undertaken by an individual purely in pursuit of knowledge of X, such that this knowledge becomes the object and the objective of learning, he/she may be said to have “become knowledgeable” about X. Yet no such knowledge can be understood adequately to encompass the embodied/subjective activity of “being led to knowledge of X”; nor, it would seem, the equally embodied/subjective business of “being in possession of knowledge of X.” It is possible that, where the HUMANITIES are concerned, these latter dynamics and conditions are particularly in need of elaboration, with implications for education in that domain.