work that the interest and charm of the educator's work

consists.

The teacher must thus adapt himself to the pupil. But, in doing so, he must have a care that he do not carry this adaptation to such a degree as to imply that the pupil is not to change; and he must see to it, also, that the pupil shall always be worked upon by the matter which he is considering, and not too much by the personal influence of the teacher through whom he receives it."

§ 6. The utmost care is necessary lest experiments which have proved successful in certain cases should be generalized into rules, and a formal, dead creed, so to speak, should be adopted. All professional experiences are valuable as material on which to base new conclusions and to make new plans, but only for that use. Unless the day's work is, every day, a new creation, a fatal error has been made.

§ 7. Pedagogics as a science must consider Education(1) In its general idea ;

(2) In its different phases;

(3) In the special systems arising from this general idea, acting under special circumstances at special times.

6

§ 8. With regard to the First Part, we remark that by Education, in its general idea, we do not mean any mere history of Pedagogics, nor can any history of Pedagogics be substituted for a systematic exposition of the underlying idea.

§ 9. The second division considers Education under three heads-as physical, intellectual, and moral-and forms, generally, the principal part of all pedagogical treatises.

In this part lies the greatest difficulty as to exact limitation. The ideas on these divisions are often undefined and apt to be confounded, and the detail of which they are capable is almost unlimited, for we might, under this head, speak

5 The best educator is he who makes his pupils independent of himself. This implies on the teacher's part an ability to lose himself in his work, and a desire for the real growth of the pupil, independent of any personal fame of his own-a disinterestedness which places education on a level with the noblest occupations of man.

6 See analysis.

of all kinds of special schools, such as those for war, art, mining, etc.

§ 10. In the Third Part we consider the different realizations of the one general idea of Pedagogics as it has developed itself under different circumstances and in different ages of the world.

The general idea is forced into different phases by the varying physical, intellectual, and moral conditions of men. The result is the different systems, as shown in the analysis. The general idea is one. The view of the end to be obtained determines in each case the actualization of this idea. Hence the different systems of Education are each determined by the stand-point from which the general ideal is viewed. Proceeding in this manner, it might be possible to construct a history of Pedagogics, a priori, without reference to actual history, since all the possible systems might be inferred from the possible definite number of points of view.

Each lower stand-point will lead to a higher, but it will not be lost in it. Thus, where Education, for the sake of the nation, merges into the Education based on Christianity, the form is not thereby destroyed, but, rather, in the transition first attains its full realization. The systems of Education which were based on the idea of the nation had, in the fullness of time, outgrown their own limits, and needed a new form in order to contain their own true idea. The idea of the nation, as the highest principle, gives way for that of Christianity. A new life came to the old idea in what at first seemed to be its destruction. The idea of the nation was born again, and not destroyed, in Christianity.

§ 11. The final system, so far, is that of the present time, which thus is itself the fruit of all the past systems, as well as the seed of all systems that are to be. The science of Pedagogics, in the consideration of the system of the present, thus again finds embodied the general idea of education, and thus returns upon itself to the point from whence it set out. In the First and Second Parts there is already given the idea which dominates the system found thus necessarily existing in the present.

Asiatic systems of Education have this basis (see 2 178 of the original).

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 distinguishing 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."

If

The isolated human being can never become truly man. 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 devel

7 The definition of freedom here implied is this: Mind is free when it knosw itself and wills its own laws.

opment 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 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 association 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 repetition? 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