Part 12 (1/2)

{ { { {Humanitarian. {For Special {Jesuitic.

{ { { Callings. {Pietistic.

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{ {For Civil {To achieve { { { Life. { an Ideal of {The { { { Culture. {Philanthropic { { { {Movement.

{ { { { { {For Free Citizens.h.i.+p.

FIRST PART.

The General Idea of Education.

-- 12. A full treatment of Pedagogics must distinguish--

(1) The nature of Education;

(2) The form of Education;

(3) The limits of Education.

_I.--The Nature of Education._

-- 13. The nature of Education is determined by the nature of mind, the distinguis.h.i.+ng mark of which is that it can be developed only from within, and by its own activity. Mind is essentially free--_i.e._, it has the capacity for freedom--but it cannot be said to possess freedom till it has obtained it by its own voluntary effort. Till then it cannot be truly said to be free. Education consists in enabling a human being to take possession of, and to develop himself by, his own efforts, and the work of the educator cannot be said to be done in any sense where this is not accomplished. In general, we may say that the work of education consists in leading to a full development of all the inherent powers of the mind, and that its work is done when, in this way, the mind has attained perfect freedom, or the state in which alone it can be said to be truly itself.[8]

The isolated human being can never become truly man. If such human beings (like the wild girl of the forest of Ardennes) have been found, they have only proved to us that reciprocal action with our fellow beings is necessary for the development of our powers. Caspar Hauser, in his subterranean prison, will serve as an example of what man would be without men. One might say that this fact is typified by the first cry of the newly-born child. It is as if the first expression of its seemingly independent life were a cry for help from others. On the side of nature the human being is at first quite helpless.

-- 14. Man is, therefore, the only proper object of education. It is true that we speak of the education of plants and of animals, but we instinctively apply other terms when we do so, for we say ”raising”

plants, and ”training” animals. When we ”train” or ”break” an animal, it is true that we do, by pain or pleasure, lead him into an exercise of a new activity. But the difference between this and Education consists in the fact that, though he possessed capacity, yet by no amount of a.s.sociation with his kind would he ever have acquired this new development. It is as if we impress upon his plastic nature the imprint of our loftier nature, which imprint he takes mechanically, and does not himself recognize it as his own internal nature. We train him for our recognition, not for his own. But, on the contrary, when we educate a human being, we only excite him to create for himself, and out of himself, that for which he would most earnestly strive had he any appreciation of it beforehand, and in proportion as he does appreciate it he recognizes it joyfully as a part of himself, as his own inheritance, which he appropriates with a knowledge that it is his, or, rather, is a part of his own nature. He who speaks of ”raising” human beings uses language which belongs only to the slave-dealer, to whom human beings are only cattle for labor, and whose property increases in value with the number.

Are there no school-rooms where Education has ceased to have any meaning, and where physical pain is made to produce its only possible result--a mechanical, external repet.i.tion? The school-rooms where the creative word--the only thing which can influence the mind--has ceased to be used as the means are only plantations, where human beings are degraded to the position of lower animals.

-- 15. When we speak of the Education of the human race, we mean the gradual growth of the nations of the earth, as a whole, towards the realization of self-conscious freedom. Divine Providence is the teacher here. The means by which the development is effected are the various circ.u.mstances and actions of the different races of men, and the pupils are the nations. The unfolding of this great Education is generally treated of under the head of Philosophy of History.

-- 16. Education, however, in a more restricted sense, has to do with the shaping of the individual. Each one of us is to be educated by the laws of physical nature--by the relations into which we come with the national life, in its laws, customs, etc., and by the circ.u.mstances which daily surround us. By the force of these we find our arbitrary will hemmed in, modified, and forced to take new channels and forms. We are too often unmindful of the power with which these forces are daily and hourly educating us--_i.e._, calling out our possibilities into real existence. If we set up our will in opposition to either of these; if we act in opposition to the laws of nature; if we seriously offend the laws, or even the customs, of the people among whom we live; or if we despise our individual lot, we do so only to find ourselves crushed in the encounter. We only learn the impotence of the individual against these mighty powers; and that discovery is, of itself, a part of our education. It is sometimes only by such severe means that G.o.d is revealed to the man who persistently misunderstands and defies His creation. All suffering brought on ourselves by our own violation of laws, whether natural, ethical, or divine, must be, however, thus recognized as the richest blessing. We do not mean to say that it is never allowable for a man, in obedience to the highest laws of his spiritual being, to break away from the fetters of nature--to offend the ethical sense of his own people, or to struggle against the might of destiny. Reformers and martyrs would be examples of such, and our remarks above do not apply to them, but to the perverse, the frivolous, and the conceited; to those who are seeking in their action, not the undoubted will of G.o.d, but their own individual will or caprice.

-- 17. But we generally use the word Education in a still narrower sense than either of these, for we mean by it the working of one individual mind upon or within another in some definite and premeditated way, so as to fit the pupil for life generally, or for some special pursuit. For this end the educator must be relatively finished in his own education, and the pupil must possess confidence in him, or docility. He must be teachable. That the work be successful, demands the very highest degree of talent, knowledge, skill, and prudence; and any development is impossible if a well-founded authority be wanting in the educator, or docility on the part of the pupil.

Education, in this narrowest and technical sense, is an outgrowth of city or urban life. As long as men do not congregate in large cities, the three forces spoken of in -- 16--_i.e._, the forces of nature, national customs, and circ.u.mstances--will be left to perform most of the work of Education; but, in modern city life, the great complication of events, the uncertainty in the results--though careful forethought has been used--the immense development of individuality, and the pressing need of various information, break the power of custom, and render a different method necessary. The larger the city is, the more free is the individual in it from the restraints of customs, the less subjected to curious criticism, and the more able is he to give play to his own idiosyncrasies. This, however, is a freedom which needs the counterpoise of a more exact training in conventionalities, if we would not have it dangerous. Hence the rapid multiplication of educational inst.i.tutions and systems in modern times (one chief characteristic of which is the development of urban life). The ideal Telemachus of Fenelon differs very much from the real Telemachus of history. Fenelon proposed an education which trained a youth to reflect, and to guide himself by reason. The Telemachus of the heroic age followed the customs (”use and wont”) of his times with _nave_ obedience. The systems of Education once sufficient do not serve the needs of modern life, any more than the defenses once sufficient against hostile armies are sufficient against the new weapons adopted by modern warfare.

-- 18. The problem with which modern Education has to deal may be said, in general terms, to be the development in the individual soul of the indwelling Reason, both practical (as will) and theoretical (as intellect). To make a child good is only a part of Education; we have also to develop his intelligence. The sciences of Ethics and Education are not the same. Again, we must not forget that no pupil is simply a human being, like every other human being; he is also an individual, and thus differs from every other one of the race. This is a point which must never be lost sight of by the educator. Human beings may be--nay, must be--educated in company, but they cannot be educated simply in the ma.s.s.

-- 19. Education is to lead the pupil by a graded series of exercises, previously arranged and prescribed by the educator, to a definite end.

But these exercises must take on a peculiar form for each particular pupil under the special circ.u.mstances present. Hasty and inconsiderate work _may_, by chance, accomplish much; but no work which is not _systematic_ can advance and fas.h.i.+on him in conformity with his tenure, and such alone is to be called Education; for Education implies both a comprehension of the end to be attained and of the means necessary to compa.s.s that end.

-- 20. Culture, however, means more and more every year; and, as the sum total of knowledge increases for mankind, it becomes necessary, in order to be a master in any one line, to devote one's self almost exclusively to that. Hence arises, for the teacher, the difficulty of preserving the unity and wholeness which are essential to a complete man. The principle of division of labor comes in. He who is a teacher by profession becomes one-sided in his views; and, as teaching divides and subdivides into specialities, this abnormal one-sideness tends more and more to appear. Here we find a parallelism in the profession of Medicine, with a corresponding danger of narrowness; for that, too, is in a process of constant specialization, and the physician who treats nervous diseases is likely to be of the opinion that all trouble arises from that part of the organism, or, at least, that all remedies should be applied there. This tendency to one-sideness is inseparable from the progress of civilization and that of science and arts. It contains, nevertheless, a danger of which no teacher should be unwarned. An ill.u.s.tration is furnished by the microscope or telescope; a higher power of the instrument implies a narrower field of view. To concentrate our observation upon one point implies the shutting out of others. This difficulty with the teacher creates one for the pupil.

In this view one might be inclined to judge that the life of the savage as compared with that of civilized man, or that of a member of a rural community as compared with that of an inhabitant of a city, were the more to be desired. The savage has his hut, his family, his cocoa-palm, his weapons, his pa.s.sions; he fishes, hunts, amuses himself, adorns himself, and enjoys the consciousness that he is the center of a little world; while the denizen of a city must often acknowledge that he is, so to speak, only one wheel of a gigantic machine. Is the life of the savage, therefore, more favorable to human development? The characteristic idea of modern civilization is: The development of the individual as the end for which the State exists. The great empires of Persia, Egypt, and India, wherein the individual was of value only as he ministered to the strength of the State, have given way to the modern nations, where individual freedom is pushed so far that the State seems only an instrument for the good of the individual. From being the supreme end of the individual, the State has become the means for his advancement into freedom; and with this very exaltation of the value of the mere individual over the State, as such, there is inseparably connected the seeming destruction of the wholeness of the individual man. But the union of State and individual, which was in ancient times merely mechanical, has now become a living process, in which constant interaction gives rise to all the intellectual life of modern civilization.

-- 21. The work of Education being thus necessarily split up, we have the distinction between general and special schools. The work of the former is to give general development--what is considered essential for all men; that of the latter, to prepare for special callings. The former should furnish a basis for the latter--_i.e._, the College should precede the Medical School, etc., and the High School the Normal. In the United States, owing to many causes, this is unfortunately not the case.

The difference between city and country life is important here. The teacher in a country school, and, still more, the private tutor or governess, must be able to teach many more things than the teacher in a graded school in the city, or the professor in a college or university.