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there is an inner connection within the soul that unites the faculties of feeling, perception, phantasy, thought, and volition, and determines the law of their unfolding. Inner connection is in fact the law of development, the principle of evolution, and Froebel is the educational reformer who has done more than all the rest to make valid in education what the Germans call the developing method.'”

After a varied experience at Keilhau, extending through nearly fifteen years, Froebel came to the conclusion that a change in the methods of early instruction was necessary to a thorough educational reform. Carefully considering the ways of children, he saw that they delight in movement; that they use their senses; that they observe; that they invent and construct. All this activity he proposed to turn to account in the interest of education. This led to the founding of the kindergarten - a school which receives children at a very early age, and by systematizing their plays, directing their activity, and giving order to their ideas, develops their faculties harmoniously, and prepares them for the work of the ordinary school.

Froebel died June 21, 1852. “The fame of knowledge,” it was said over his grave, was not his ambition. Glowing love for mankind, for the people, left him neither rest nor quiet. After he had offered his life for his native land in the wars of freedom, he turned with the same enthusiasm which surrenders and sacrifices for the highest thought, to the aim of cultivating the people and youth. And how many brave men he has educated, whọ honor his memory and bless his name!”



I. In all things there lives and reigns an eternal law. This all-controlling law is necessarily based on an all-pervading, energetic, living, self-conscious, and hence eternal unity. This Unity is God. All things have come from the divine Unity, from God, and have their origin in the divine Unity, in God alone. God is the sole source of all things. In all things there lives and reigns the divine Unity, God. All things live and have their being in and through the divine Unity, in and through God. All things are only through the divine effluence that lives in them. The divine effluence that lives in each thing is the essence of each thing.

2. It is the destiny and lifework of all things to unfold their essence, hence their divine being, and therefore the divine Unity itself — to reveal God in their external and transient being. It is the special destiny and life-work of man, as an intelligent and rational being, to become fully, vividly, and clearly conscious of his essence, of the divine effluence in him, and therefore, of God; to become fully, vividly, and clearly conscious of his destiny and life-work; and to accomplish this, to render it (his essence) active, to reveal it in his own life with self-determination and freedom. Education consists in leading man, as a thinking, intelligent being, growing into self-consciousness, to a pure and unsullied, conscious and free representation of the inner law of divine Unity, and in teaching him ways and means thereto.

3. The knowledge of that eternal law, the insight into its origin, into its essence, into the totality, the connection, and intensity of its effects, the knowledge of life in its totality, constitute science, the science of life; and, referred by the

self-conscious, thinking, intelligent being to representation and practice through and in himself, this becomes the science of education.

The system of directions, derived from the knowledge and study of that law, to guide thinking, intelligent beings in the apprehension of their life-work and in the accomplishment of their destiny, is the theory of education. The self-active application of this knowledge in the direct development and cultivation of rational beings toward the attainment of their destiny, is the practice of education. The object of education is the realization of a faithful, pure, inviolate, and hence holy life. Knowledge and application, consciousness and realization in life, united in the service of a faithful, pure, and holy life, constitute the wisdom of life, pure wisdom.

4. By education, then, the divine essence of man should be unfolded, brought out, lifted into consciousness, and man himself raised into free, conscious obedience to the divine principle that lives in him, and to a free representation of this principle in his life. Education as a whole, by means of instruction and training, should bring to man's consciousness, and render efficient in his life, the fact that man and nature proceed from God and are conditioned by him — that both have their being in God. Education should lead and guide man to clearness concerning himself and in himself, to peace with nature, and to unity with God; hence, it should lift him to a knowledge of himself and of mankind, to a knowledge of God and of nature, and to the pure and holy life to which such knowledge leads.

5. Education in instruction and training, originally and in its first principles, should necessarily be passive, following with due protection, not prescriptive, categorical, or interfering. Indeed, in its very essence, education should have these characteristics; for the undisturbed operation of the divine Unity is necessarily good — can not be otherwise than

good. This necessity implies that the young human being as it were, still in process of creation — would seek, although still unconsciously, as a product of nature, yet decidedly and surely, that which is in itself best; and, moreover, in a form wholly adapted to his condition, as well as to his disposition, his powers, and means. Thus the duckling hastens to the pond and into the water, while the young chicken scratches the ground, and the young swallow catches its food upon the wing and scarcely ever touches the ground.

6. The prescriptive, interfering education, indeed, can be justified only on two grounds; either because it teaches the clear, living thought, self-evident truth, or because it holds up a life whose ideal value has been established in experience. But, where self-evident, living, absolute truth rules, the eternal principle itself reigns, as it were, and will on this account maintain a passive, following character. For the living thought, the eternal divine principle as such demands and requires free self-activity and self-determination on the part of man, the being created for freedom in the image of God.

7. Again, a life whose ideal value has been perfectly established in experience never aims to serve as model in its form, but only in its essence, in its spirit. It is the greatest mistake to suppose that spiritual, human perfection can serve as model in its form. This accounts for the common experience that the taking of such external manifestations of perfection as examples, instead of elevating mankind, checks, nay, represses, its development.

8. In good education, in genuine instruction, in true training, necessity should call forth freedom; law, self-determination; external compulsion, inner free-will; external hate, inner love. Where hatred brings forth hatred ; law, dishonesty and crime; compulsion, slavery; necessity, serviture; where oppression destroys and debases; where severity and harshness give rise to stubbornness and deceit — all educa

tion is abortive. In order to avoid the latter and to secure the former, all prescription should be adapted to the pupil's nature and needs, and secure his coöperation. This is the case when all education in instruction and training, in spite of its necessarily categorical character, bears in all details and ramifications the irrefutable and irresistible impress that the one who makes the demand is himself strictly and unavoidably subject to an eternally ruling law, to an unavoidable eternal necessity, and that, therefore, all despotism is banished.

9. All true education in training and instruction should, therefore, at every moment, in every demand and regulation, be simultaneously double-sided — giving and taking, uniting and dividing, prescribing and following, active and passive, positive yet giving scope, firm and yielding; and the pupil should be similarly conditioned; but between the two, between .educator and pupil, between request and obedience, there should invisibly rule a third something, to which educator and pupil are equally subject. The third something is the right, the best, necessarily conditioned and expressed without arbitrariness in the circumstances. The calm recognition, the clear knowledge, and the serene, cheerful obedience to the rule of this third something is the particular feature that should be constantly and clearly manifest in the bearing and conduct of the educator and teacher, and often firmly and sternly emphasized by him. The child, the pupil, has a very keen feeling, a very clear apprehension, and rarely fails to distinguish whether what the educator, the teacher, or the father says or requests is personal or arbitrary, or whether it is expressed by him as a general law and necessity.

10. The representation of the infinite in the finite, of the eternal in the temporal, of the celestial in the terrestrial, of the divine in and through man, in the life of man by the nursing of his originally divine nature, confronts us unmis

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