单项选择题

Questions 23 to26 are based on the following passage.
When we talk about intelligence, we do not mean the ability to get a good score on a certain test, or even the ability to do generally well at school. By intelligence we can mean a style of life, a way of behaving in various situations. The intelligence is not how much we know how to do, but how we don’t know what to do.
The intelligent person, young or old, meeting a new situation or problem, opens himself up to it. He tries to make it with mind and senses everything he can about it. He thinks about it, instead of about himself or what it might cause to happen to him. If he fails to master it, he looks without fear or shame at his mistakes and learns what he can from them. This is intelligence. Clearly its roots lie in a certain feeling about life. Just as clearly, unintelligence is not what most psychologists seem to suppose, the same thing as intelligence, only less of it. It is an entirely different style of behavior, out of entirely different set of attitudes.
Years of watching and comparing bright children with the not-bright or less bright have shown that they are very different kinds of people. The bright child is curious about life and reality, eager to get in touch with it, and unite himself with it. There is no wall between himself and life. On the other hand, the dull child is far less curious, far less interested in what goes on and what is real. The bright child is far less curious, far less interested in by the maxim (格言) that there is more than one way to skin a cat. If he can’t do something one way, he’ll try another. The dull child is usually afraid to try at all. It takes a great deal of urging to get him to try even once；If that try fails , he is through.
Nobody starts off stupid. Hardly an adult in a thousand or ten thousand could in any three years of his life learn as much, grow as much in his understand of the world him, as every child learns and grows in his first three years. But what happens, as we grow older, to this extraordinary capacity for learning and intellectual growth What happens is that it is destroyed, and more than by anything else, it is destroyed by the process that we misname education—a process that goes on in most homes and schools.

The writer says that education is misnamed because it （）.

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