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Very good question, but it still needs some revisions to be made.The question asks "Why did Turks in Anatolia simply call themselves Turks and never adopt a tribal or ethnic name like the Kazakhs, Uzbeks, Tuvans, or Azeris did?"Well the answer to your question can be found in many other societies as well. For this, firstly we should look at how in general peoples get their names at all (Turkish, Russian, English, German, French and etc).Humans since their origins have always been creatures that always lived as a group, never as separate individuals, in order to protect themselves from animals, natural disasters and also from other humans. During the early periods of human development the first major human groups emerged - Clans.Clans were groups of people united based on their common descent and kinship. These groups were pretty much like this: Great Grandfather, with his wife and all of their descendants (especially male) and their wives. Naturally, in such groups, which were like a bigger family that always lived together, there were hierarchies. At the top of the clan stayed the oldest member of the clan (That Great GrandFather). Usually, each clan was called based on the founder (the head) of that clan. This usually happened not as a result of a purposeful decision of the clan itself, "My sons, from now on our clan will be called after me - Orkhanids", but instead these names emerged as a result of other clans naming each other.Later, these clans start to unite to form a bigger group, called Tribes. Tribes were formed usually by these two ways. Either a weak clan feels threatened by a neighboring stronger clan, and therefore approaches to another more benevolent stronger clan and asks its protection in exchange of its (weaker's) allegiance. Or, in the face of a common stronger threatening clan, other smaller-weaker clans come together and unite to defend themselves against this threat. When such tribes emerge, they get their names in a similar manner. Firstly, they may take the name of an influential person for this newly formed tribe, such as its founder, or its founder's father, or its founder's clan name becomes the name of the tribe. Secondly, the tribe can get a name based on its members' common characteristics. For example, when a new tribe emerges whose members all wear black hats they can be called (initially by the people of other tribes) as "Qarapapaqs" (blackhat-eds), or a tribe whose members are major-powerful infantry soldiers can be in time called as "Qachars".Now, until the creation of Turkic Khaganate (Gokturk Empire) in 500s, Turkic speaking tribes were all divided and had their own tribal names, which they used to identify themselves and their language. A member of Qipchaq tribe called the language that he spoke Qipchaq language, while a member of an Uygur tribe called his language as Uygur and etc. However, things changed after the creation of Turkic Khaganate.Firstly, you might wonder where does the word "Turk" come from in the first place. The old version of the word - "Türük" comes from "Töri" (root) + ık (verb-noun making suffix). "Töri" (in modern Azerbaijani Turkish "Törə") means "To Reproduce". When the noun-forming suffix "ik" added the word becomes "People"/"Folk" (a group that has been reproduced from a common source, a group with a common origin).Although initially the word was used as a general word for all "peoples/folks". However, starting from the early 6th century a group of Turkic tribes, led by Ashina tribe, has emerged as a new tribal confederation (union of tribes). They name their state as "Turkic Khaganate" initially meant as "People's Kingdom" or "People's Khaganate". This Khaganate later expanded its territories to a degree, that it eventually covered all the territories inhabited by the Turkic speaking tribes (which still carried their own tribal identities).When it comes to the spread of a particular name among the people in sedentary societies like in ancient Greece, Rome and Iran, this process takes a very long time. People living in these kinds of societies need to have an exposure to this identity. In sedentary societies this happens, mostly in public, administrative and religious institutions, where the people get to see others living in their own country, but are out of their circle (tribes). In Greece, it was thanks to their common religion. Greeks from various city-states often came together under the mount Olympos for their religious festivals, and there they were able to have contact with each other and get the chance to see "how similar" they are. This leads them to think that they are not only "Athenians, Spartans, Macedonians, Corinthians, Thebeans but they are also part of a bigger "community" with still similar characteristics (language, religion, culture and etc.).However, in Turkic Khaganate the name "Türük/Türk" got the chance to spread over the tribes living in the Khaganate (who were mostly nomadic or semi-nomadic) was thanks to the military. Nomadic societies always had smaller populations compared to sedentary societies, since they had less food, which allowed them to feed smaller families. And since they were divided into multiple tribes (which often had conflicts and armed battles with each other) these Turkic tribes recruited all the male member of their respective tribes to have enough force to defend their already small tribes. The concept of "professional military" that existed in sedentary societies was impractical for nomadic Turks, since if each tribe only had an army consisting of voluntary fighters, their already small numbers would provide them with even smaller armies.Following this lifestyle, the army of Turkic Khaganate consisted of pretty much all the male inhabitants of the Khaganate, where people with various tribes got the chance to meet each other, and see how similar they are, how many common characteristics they had. Which lead them to develop a common identity - "Turk".It was during this period, when the word "Turk" changed its meaning from a general noun, meaning "people/folk" to a specific noun, meaning a specific folk - "folk of Turkic Khaganate". This identity development pattern can also be seen in German people - the German word for "German" - "Deutsch" is a derivation of the word "diutsc" ("related to people, folk).Now, here is the interesting part. Although, the Turkic Khaganate led to the development of a common, inter-tribal "Turk" identity, it did not replace the tribal names. The name "Turk" became used in parallel with tribal names. However, the most important impact of the Turkic Khaganate was that now, all tribes started to call their language as "Türükcə" (Turkish), which replaced the tribal names that were used in regards to the language.However, Turkic Khaganate did not last for 200 years everywhere. After 100 years of its establishment, the Khaganate became divided into two parts (Eastern and Western). It was the Western portion that lived for 200 years (and occasionally unified the whole Turkic Khaganate). However, Eastern Khaganate soon fell to China. Therefore, in the Western half of the Khaganate, the development of the "Turkish" identity lasted longer and became more entrenched relative to the Turkic tribes that happened to live in the Eastern half.Western Turkic KhaganateEastern Turkic KhaganateNow do not mistake. The "Turkish" identity existed in parallel to tribal identities among the tribes of both halves of the Khaganate. The only difference being that in the Eastern half, tribal identities remained stronger and in both halves, "Turkish" became the name of the language.It is no surprise looking from today that most of the tribes that were left in the Western Turkic Khaganate belonged to Oghuz and Qarluq branches. After the arrival of Islam into the central Asia, the name "Turk" initially became taboo as the name for newly converted tribes as considered to be related to non-muslim, shamanist-Tengrist tribes. It was during this time the name "Türkman" starts to appear. There are some speculations about its origins (some claim it to come from "Turki-Iman" - "Turk with the Faith, believer Turk", others claim it to come from "Turk-myn" - "Turk like", assumed to be used like "These are not real Turks. These are people who claim to be Turkish, but follow a completely "non-Turkish" religion and culture"). However, it is certain that the name was used in reference to Turks who adopted Islam. But it should be noted that even during this time the name "Turk" did not completely fell from the usage. In fact first Turkish vocabulary written by Mahmud Qashgharli was called "Divani Lughat al-Turk" ("Compendium of the languages of the Turks") despite the fact that Qashghari was a Muslim Qarluq Turk, who was living during a period in which Islam was already spreading among the Turkic tribes. So the "Turk" was not as "taboo" as some people exaggerate and in opposite was used interchangeably.Now coming to the main part of your question, how come some Turks kept the name "Türk" but others not. You need to keep in mind that even well into the 14-15th centuries the Turks (all Turkic people) were still a tribal people. In Anatolia there was an infamous Beylikdom period, when Anatolia was divided into multiple small tribal states called "Beyliks".It should be noted that not every tribe had its own separate Beylik. Each Beylik although was ruled by a particular tribe had many other tribes living inside its territory.Ottomans, were one of these Beyliks. By the end of 14 and the beginning of 15th centrury whole Anatolia was now part of the Ottoman Empire. During this period, there was a serious possibility for the "Ottoman" identity to replace the "Turkish" identity, since it was a strong, centralized state. However, unlike the Turkic Khaganate the Ottoman Empire was not a nomadic state, but very much a sedentary state. Therefore, Ottoman Empire did not have an army that was conscripted from all male residents of its Empire, as the Turkic Khaganate did, that would result in the formation of a common "Ottoman" identity.Right until the beginning of the 19th century (birth of nationalism) when we look at the Ottoman Empire, the strongest identity that we see is "Muslim" (religious identity). This was the case among all Turkic people. In Azerbaijan during the Safavid Empire, in Central Asia during the Sheybanids rule, in Golden Horde (North Asia) the main identity was the religious identity - Muslim. Following the religious identity, came the tribal identities that were still prevalent in the Turkic world until 1800 (especially in Azerbaijan, Central, and Northern Asia).However, in the Ottoman Empire after the defeat of Beyliks and the concentration of Anatolia under Ottoman rule, and more and more professionalized Ottoman armies (not relied on tribal fighters) seriously contributed to the rise of state power, and a serious decline in tribal power, which in time gradually made tribes disappear.Until the arrival of nationalism to the Ottoman Empire, the Ottoman elite's main identity following their religious identity was "Osmanli" ("Ottoman" or "Ottomanian"?). The word "Turk" for most of the Ottoman elite (who were largely converts from Balkans), who lived in large metropolitan cities, holding high positions in the government, especially in religious, government and administrative institutions, was regarded synonymous with "peasant", "shepherd", "rural folk" of Anatolia.Ottoman OfficialsOn the other hand, in mid 1700s following the death of Nadir Shah Afshar (evident from the tribal name of Nadir Shah - "Afshar", it is quite evident that till this period, tribal identities of Turks of Azerbaijan were still very prevalent) Azerbaijan fell into a bitter civil war, in which 20 separate Khanates declared their independences. Each Khanate carried the name of the territory that it was located - "Qarabagh Khanate", "Nakhchivan Khanate", "Tabriz Khanate" and etc - which in itself was something quite new, since until this period pretty much all Turkic states carried the names of their ruling dynasties. This period marked a major shift. After the period of "Khanatedom", the second main identity among Azerbaijani Turks (first one still being - "Muslim") became not tribal identities, but regional (such as Qarabaghi, Nakhchivani, Ganjali and etc).However, after the annexation of the Khanates of North Azerbaijan by Russia and South Khanates by Qajar Iran in 1828 by the Treaty of Turkmanchay, North Azerbaijan got exposed to the ideas of French revolution through Russia, especially nationalism. It was during this time that Azerbaijan's intelligentsia started thinking about national self-consciousness. Although initially there were ideas of "Milleti Islam" (Islamic Nation), since religious identity was the main self-identification among the people, this idea was soon abandoned. It was followed by an ethnic-based nationalism, which was based on the language (similar to and inspired by the German and Russian nationalism). Since the name of the language was still called "Turkish" the national self-consciousness was started to be built on this - Turkish identity.However, it should not be misunderstood. The reason why in 1918 the name "Azerbaijan" was chosen as the name of the country was political (the country was not ethnically homogenous, there were many different ethnic minorities and naming the country something like "Turkey", "Turkistan", "Turkeli" was considered to be inaccurate) and not because the "Turkish-speaking people of Azerbaijan did not consider themselves to be Turkish". As a result, "Azerbaijani" identity became the citizenship (like "British") while "Turkish" became the ethnic identity of the Turkish-speaking majority (like "English").Similar story happened in Ottoman Empire. Although until the arrival of nationalism to the Empire in the early 1800s, the Empire's Elite did call themselves "Ottoman" it was absolutely not regarded as "national identity", but rather as a status. Although as we have said earlier that the word "Turk" was considered synonymous with Anatolian peasant, shepherd, rural/villager by the Ottoman elite, the peasants of Anatolia did not use the word "Turk" to identify themselves, especially as their first identity. For them, they were above everything else, Muslims.In fact it was among the Balkan Turks/Muslims (not among the elite officials from Balkans, but among the ordinary lower class) that the "Turkish identity" had a relatively stronger prevalence. When the concept of nationalism arrived at the Ottoman Empire they also turned to ethnic-based nationalism. Combined with the idea of the Islamic Nation, the idea of the "Turkish nation" emerged, getting its name primarily from the name of the language. However, this concept of Turkish nation was later shifted by the Kemalist nationalism, which was not based on ethnonationalism, but rather a civic-nationalist conception. The difference being that ""Turkish nation" is not a group of people speaking the Turkish language, but a group of people who are the citizens of Republic of Turkey" (pretty much the same with French nationalism).However, among Central Asian Turks things went in a different direction. I think Turkmens do not need too much explanation, since as I said "Türk" and "Türkman" were used interchangeably, especially among the Oghuz Turks, for a while after converting to Islam. And in some places "Turk" was used more, in others "Turkman". Even today you can see this. There many people, in many places calling themselves "Turkman", not just in Turkmenistan. As an example, in Afghanistan, in Iraq and in Syria, despite the fact linguistically Iraqi Turkmans are closer to Azerbaijani Turks, and Syrian Turkmens are closer to Anatolian Turks compared to the Central Asian Turkmens, despite sharing the same name.When it comes to other Turkic people they pretty much all share a similar pattern, although there are some differences, for an understanding overall picture there is no need to examine every one of them. As mentioned earlier, tribes that fell under the Easter Turkic Khaganate (most of which belonged to the Qypchaq and Siberian branches), which itself later fell to China, did not develop as strong "Turkish" identity as the tribes in the Western half. And as a result, tribal identities among these Turks were far more stronger. Some of these ancient tribes later formed tribal confederations (union of tribes) adopting new names (like tribes themselves once acquired their names - either after someone or after a specific characteristic of its members). One such example are Qazaqs. After the dissolution of the Golden Horde, numerous tribes started vying for power. One of them was Abulkhayr from the Uzbek tribe who took control over most of the Central Asia. However, under his harsh rule many Turkic tribes started coming together and moving towards the northern parts of Central Asia, where the Uzbek authority was not exercising effective control over that territory. These tribes fleeing from government pressure formed a new tribal confideration and became to be known as "Qazaqs" (wanderers, outlaws). Later this tribal confideration emerged as a state called "Qazaq Khanate" (Khanate of Wanderers), which started although not replace but be used in parallel with tribal names. Although Russians for a long time called them as "Kyrgyz" (Kyrgyzs themselves got their name, when they emerged as a tribal confideration, consisting of 40 tribes, thus where the name "Kyrgyz" - "We are Forty" comes from), in order not to confuse Qazaqs with Cossacks (whose name is also of Turkic origin, 'wanderer, outlaw"). However, in the mid 1900s, with changing the last letter of the word "Qazaq" to "Qazakh" (in Russian), Soviet authority agreed to name the people as "Qazaqs" and create a separate Qazaq Autonomous Soviet Socialist Republic, separate from Kyrgyz Autonomous Soviet Socialist Republic (which until 1925 Qazaqstan was also part of Kyrgyz ASSR).EDIT:The reason why I said in the beginning that “Very good question, but it still needs some revisions to be made” is because the term “Azeri” is not an equivalent to the names like “Kazakh”, “Uzbek”, “Tuvan” as mentioned in the question. Firstly because, “Azeri” is an unofficial, informal, almost a slang-like word that some people mistakenly use as an abbriviation of the official, formal, correct name “Azerbaijani” (despite the fact that “Azeri” is a term introduced by Pan-Iranist thinker Ahmad Kasravi, to tie the origins of Azerbaijani Turks to a group that used to speak a certain Persian dialect. Therefore, it is rarely used among Azerbaijanis, and most people do not like to be refferred as “azeri”, rather “Azerbaijani”). Whereas names like Kazakh, Tuvan and Uzbek are the official names of the people of Kazakhstan, Uzbekistan and Tuva. Additionally, as I mentioned earlier the meaning the name “Azerbaijani” carries is different from the others, because “Azerbaijani” is not an ethnic identity, but rather a citizenship that covers all ethnic groups who are citizens of Azerbaijan Republic, whereas “Azerbaijani Turks” is used to refer the Turkic population of Azerbaijan, thus the name “Turk” is still preserved in Azerbaijan, especially considering the South Azerbaijan (Iranian Azerbaijan) where pretty much everyone identifies him/herself as solely “Turkish”.

Ed isucation in India imparts in depth knowledge and understanding so as to advance the students to new frontiers of knowledge in different walks of life. Higher education is seen as a process in which are counted as “products” absorbed in the labour market . Thus higher education becomes input to the growth and development of the business industry.The use of model of self learning with the of audio and video information is becoming more popular and easily adaptable among children therefore giving them insight and knowledge of the future.The education process is creating a context and environment in which the student's both understand and apply knowledge and skills. When a students undergoes education there is transmission of information from teachers to students. Thus the word transmitting applies to a one way process.But at the same time education not just the transmition of knowledge and skill but inspiring positive change in learners like Edoofa Education for all. In conclusion the ultimate aim of the current education philosophy to help create a friendly and relaxed environment where learning has become a shared and an under taken process . In such a setting knowledge is a mutual contribution.Learners function within complex developmental, cognitive, physical, social, and cultural systems. Research and theory from Edoofa have contributed to an evolving understanding that all learners grow and learn in culturally defined ways in culturally defined contexts. While humans share basic brain structures and processes, as well as fundamental experiences such as relationships with family, age-related stages, and many more, each of these phenomena are shaped by an individual’s precise experiences. Learning does not happen in the same way for all people because cultural influences are influential from the beginning of life. These ideas about the intertwining of learning and culture have been reinforced by research on many facets of learning and development.The roles of higher education in sustainable economic and social development increase year by year, and this will continue over the next decades. Higher education can be seen as a focal point of knowledge and its application, an institution which makes a great contribution to the economic growth and development through fostering innovation and increasing higher skills. It is looked as a way to improve the quality of life and address major social and global challenges. Higher education in India is broadly defined as one of the key drivers of growth performance, prosperity and competitiveness. Edoofa says its social role provides the link between the intellectual and educational role of universities on one hand and the development of society on the other. Raising skills holds the key to higher living standards and well-being. Investing in knowledge creation and enabling its diffusion is the key to creating high-wage employment and enhancing productivity growth.Here is an overview of the most important roles of higher education in today’s economy:1.Creating a quality workforceHigher education gives a person an opportunity to succeed in today’s global economy. Modern universities in India provide their students with various programmes aimed at preparing them for different economic sectors, helping them to stay and progress in the labour market for long, programmes that make a difference for labour market outcomes and keep pace with changes in the global economy and changes in the innovation process. Universities promote lifelong learning; they offer opportunities to engage and attract professionals into training and professional development like the EWYL program provided by Edoofa.2.Supporting business and industryBusiness has changed over the last decade, the dynamic processes take place in a range of contexts and landscapes. There are a lot of jobs today that failed to exist several decades ago. Technology is changing the nature of work. It was estimated that 49 percent of time spent on work activities worldwide could be automated using existing technologies. The requirements on employee’s skills have also changed. Higher education institutions assure the relevance of their knowledge, identify skills gaps, create special programmes and build the right skills that can help countries improve economic prosperity and social cohesion, adapt workforce development to the economy and changing demand for the new skills, develop relevant skills and activate skill supply, and thus support improvement in productivity and growth.3.Caring out research and promoting technologiesHigher education is a technology and innovation driver. One of the missions of the modern universities is finding solutions to big challenges and conducting research within global priority areas, contributing to social outcomes such as health and social engagement. Often it is aimed at designing technologies that result in new products and supplying advanced technology for use.Knowledge is the true basis of higher education: its production via research, its transmission via teaching, its acquisition and use by students. Hence, excellence must remain the prime objective of any institution of higher education, including universities in any country. India retains universities’s tradional role as critics and servants of society and is setting its sights high. India's leading universities Project participants guarantee excellence in the knowledge and training that they impart. These institutions are focusing resources on quality education, encouraging students and taking account of students’ profiles and specific needs, strengthening teacher training and exposure to best working practices and creating incentives to attract the most experienced teachers just like the Edoofa program.Countries are putting knowledge at the service of their societies to create a better world. This can be achieved through the training of first-class minds, through major advances in science and technology and by encouraging an interest in learning. Now, to realize its full potential, higher education is to maintain a pro-active stance, strengthen its position as a bedrock upon which countries are and build a new road to growth. It cannot be passive. In general, Edoofa considers the practical benefits of higher education in the 21st century to include:Health: Gainful employment and a positive ashflow take away the stress factors associated with financial insecurity. As such, you are likelier to live a happier and healthier life with some form of college under your belt.Civic involvement: People with gainful employment and financial resources often give back to the community. When you earn well and your network expands, you are more likely to give to charity and become involved in volunteer work.Personal development: People with careers tend to lead more structured lives and have a stronger sense of responsibility, traits that serve as strength-builders in other areas of life.Better communication: Most jobs involve some form of written or verbal communication. As such, you will generally improve in both areas during your college and professional career.Greater sense of discipline: The regiments of education can instill you with the discipline required in the professional world. By learning to follow complex instructions and meet strict deadlines, you will be better prepared for the rigors of the marketplace.Sense of accomplishment: Each time you complete a school assignment or job task, it’s the product of your talent and hard work.As you can see, the benefits of higher education in the 21st century are not just career-oriented. Being able to develop yourself is invaluable, and having a higher education helps you do that.Higher education also helps you to improve your self esteem. When you have a higher education, you tend to stand a bit taller and straighter — metaphorically speakings. In other words, you are more confident in yourself, and your self-esteem is boosted after you have completed those college years. Not only are you better equipped to deal with life’s mental challenges, but you are more likely to feel more satisfaction doing so.A higher education has long been thought of as a rite of passage, and, therefore, once you’ve crossed that finish line, you have that extra sense of accomplishment. Nobody can take this accomplishment away from you.Even if you were to lose the physical college Diploma and go on to a different career than what you studied for, the hard work you put into your journey will never be lost. There will always be rough patches as you move on in life, but you will always know exactly what it takes to begin something and successfully complete it. This is priceless.You also become and Stay Competitive. Higher education also provides a competitive edge in the career market. We all know that in the economic times we are living in today, finding jobs is not guaranteed. The number of people unemployed is still relatively high, and the number of new career opportunities isn’t nearly enough to put people in jobs they are seeking. As a job seeker, you’re competing with a high number of experienced workers who’ve been out of the workforce for a while and are also seeking work.However, when you have a higher education, it generally equips you for better job security. Generally speaking, employers tend to value those who have completed college than those who have only completed high school and are more likely to replace that person who hasn’t received a higher education.Furthermore, some companies even go so far as to pay your tuition because they consider an educated employee to be valuable to their organization. A college education is an investment that doesn’t just provide you with substantial rewards. It benefits the hiring company as well.Graduates of college who have multiple skills may be less susceptible to layoffs during an economic recession than less skilled workers. And, although it isn’t a guaranteed, chances are you’re less likely to struggle with unemployment long-term if you have a higher education.Among the most vital benefits of higher education in the 21st century is the fact that it helps communities and societies operate smoothly and enhances personal lives. Educated individuals are involved more actively in societal activities like political interest, voting, interpersonal trust, and volunteering. When you have more knowledge, you are more inclined to participate in these events and activities.A higher education makes you more aware of what you’re actually capable of as well. This enables you to improve your own life, as well as contribute to the world as a whole. When you spend one, two, four, or six years learning and developing yourself, you tend to feel more content and happier as you lead an educated life.According to Edoofa this knowledge and the skills you gain and develop over time promotes a healthier and fulfilling lifestyle and cuts back in healthcare costs.During your college experience, you’re learning new skills. You’re able to listen to lectures and read books that are from top experts in your particular field. This encourages you to:ThinkAnalyzeExplore new ideasAsk questionsBe creativeThese allow you to grow and develop even further which provides you with that competitive edge in the job market.You’ll also be expanding your skills and knowledge, grasping abstract theories and concepts, expressing your thoughts clearly in writing and speech, and increasing your understanding of your community and the world.The 21st century economy is different than 20 to 40 years ago. Today, the existing market is made up of more architects, artists, designers, healthcare workers, information technology experts, video game developers, and so forth.You have the chance to adapt to this new era and succeed in it with a higher education that incorporates these fields into its curriculum. When you combine this knowledge with actual hands-on experience, you’ll be able to thrive in this economy. Our courses and programs at Edoofa strive to help prepare you for all of this, and more.Being a high school graduate doesn’t open up the doors to many rewarding careers as it did in past generations. These days, India has turned from being an economy that was once manufacturing-based to one that is now knowledge-based, and the significance of a higher education today may be compared to what having a high school education back 40 years ago provided: more opportunity and better career options.The quickest pathway for many, if not most, people to a rewarding career is going to college and getting a higher education. You may not know exactly what you want to do after graduating from college, but you do at least know you want a career that is more rewarding, pays well, and is something you feel secure in and satisfied with. These factors are why many people invest in college both with their money and time.A higher education trains you in your chosen field, but it also teaches you to understand complex subjects, think analytically, and communicate your ideas effectively. You also learn important skills, such as organization, self-discipline, and how to see a task from start to finish. A higher education helps you become more professional and gives you many work-related skills.Since you learn a broad range of skills, you could end up in a field you didn’t necessarily study for. This can open up new and unexpected opportunities that might not have become available to you had you not received a higher education.In our economy today, career options areà declining for those who haven’t furthered their education after high school. Many high school graduates who don’t go on to college end up working in the service field with jobs that pay low and don’t offer advancemental opportunities. Of course, this isn’t always the case. There are many high school graduates who have become and are very successful.That said, by furthering your education, you acquire a broad range of skills that can qualify you for a wider range of career choices in different fields and that offer you more room for advancement.To conclude,I think higher education impart knowledge, develop the student’s ability, and also give him/her a wider perspective of the world around to a greater extent.

Which school curricula in which country?The Seven Liberal Arts were widespread in Western European education during the medieval period between about 900–1450 AD, but even then they weren’t covered in guild education for instance, only in universities. So, you might argue that they were already being removed from the curriculum as soon as they were invented—since professional guilds preferred a more hands-on craft education in contrast to the bookish learning of universities.The largest breach or break took place in the Renaissance. At that point, humanist scholars and their studia humanista modified the old Seven to focus more on history, the Greek language, classics, moral philosophy, and poetry. They made these changes to better fit their philosophical goals of focusing on what it means to be human rather than using one’s mind to focus on a hypothetical divine order, in which all branches of human knowledge were thought to lead naturally to theology as the king of academic disciplines. For these Renaissance scholars, philosophy was the king of academic disciplines and history was the queen.The next big time of sweeping change was the Enlightenment. Wilhelm von Humboldt, in particular, re-shaped the Liberal Arts into what European schools today would call the gymnasia. The gymnasia still would cover much of the seven liberal arts in condensed form, but they include the expectation that students will develop their personality and take responsibility for their own education by involvement in various university clubs—clubs for music, theater, language, and so forth—which may be outside the regular curriculum but considered equally important.You see an increased emphasis in building character in addition to learning knowledge—something alien to the original seven liberal arts, where development of character was thought to be best served by the religious institute of the church and priests rather than by schooling.That sort of division in education is no longer feasible with the Protestant Reformation, which broke Catholicism’s monopoly on such instruction and thus created a need for education that would deal with moral and character development.Since medieval times, well over 400 countries and political entities across Western Euroope and the USA have produced 400 different educational systems. Some retain one or more elements of the Seven Liberal Arts, and all of them have arguably been influenced by the Seven, but most have metamorphosed to encompass new fields of knowledge that were not yet discovered in medieval times when the seven liberal arts thrived.So, out of the medieval quadrivium and trivium, you originally hadgrammardialectic (logic)rhetoricarithmeticgeometryastronomymusicNote how this list left no room for visual art, for history, for algebra, for health, for sex ed, for civics or psychology and so forth. The single science (astronomy) did not really include the scientific method as we would understand it, so the medieval version would be a poor springboard into the many sciences of today—botany, chemistry, biology, physics, and many others.Furthermore, in medieval times, dissection of corpses was frowned upon, so the Seven Liberal Arts left no room for complete medical studies, or arguably even little room for hygiene and anatomy. They simply aren’t conducive by themselves to producing nurses or medical doctors and basic sanitation.Similarly, the arithmetic of the Seven Liberal Arts did not include Arabic fields like algebra, or the much-later developed arts of calculus, trigonometry, and other areas of math that are vital today. It was simply addition, subtraction, division, and multiplication. That’s largely it.The liberal arts focus included music—which was seen as particularly relevant for worship, for military practice, for medicine in corresponding to astrologically guided treatments for illness—but which was primarily seen as echoing harmonies found in geometry and in the solar system’s “music of the spheres.” However, that ideology or cosmology seeing the solar system as inter-enclosed transparent spheres? Planetary bodies of unchanging and eternal status? All that is now known to be incorrect in current astronomy and planetology. The Copernican revolution has overthrown Ptolomaic models, and telescopes have shown us impact craters and asteroid collisions that have demolished unchanging astronomical models as the medieval world knew them. Obviously, we want to throw out parts of the curriculum that have been demonstrably proven wrong.So, in a modern world in which astronomy knowledge would need a background in Newtonian physics and gravity first, which may in turn require some basic understanding of chemistry, it becomes more sensible to add chemistry and physics to the curriculum, or just a basic course in any scientific field that makes use of the scientific method rather than leaping ahead to astronomy exclusively.The Seven Liberal Arts have their place, and they are a great starting point. However, the truth is we know a lot more (and have a lot more to learn!) about the world today in terms of physics, nature, mechanical knowledge and technology than the 9th century did. We also can no longer assume a monocultural religious experience and leave development of morality and character up to the local church alone. We simply cannot keep the 9th-century educational model unchanged after so much time when we expect different things from our students than medieval universities did. We need civic and governmental education for democracies in world no longer governed by feudal bonds and vassalage. So, we have moved away from the Seven Liberal Arts in different degrees in different times and places.