“…Normally, when we speak of “education” we infer “ good education” and we exclude, with a moral sensibility, its opposite, “ bad education.” For many, only that is considered “education” that is the product of pedagogical systems whose organized activities are intended, clearly, to produce “ well educated,” that is to say, “ properly trained” youth. This has also been commonplace among historians of education, as is highlighted by Wilhelm Frijhoff's (1996) introduction to a special issue of the Revue d’Histoire de l’Education , dedicated to “Autodidaxies” (or forms of “self‐learning”), in which he underscores the necessity of investigating the multiplicity of educational experiences that take place outside of specifically educational institutions and that draw upon diverse sources of pedagogy. According to Frijhoff, however, we evaluate it (as a practice with a future, as something anachronistic or as simply an alternative method), self‐learning (and the autodidact) “pose to the educational sciences a key issue: that of understanding how far humans can autonomously access culture and their own destiny, and to what extent can any learning process presuppose a social and cultural interaction.” It is, as Frijhoff affirms, an uncomfortable question that touches the very foundations of the educational sciences and that, therefore, usually remains implicit.…”