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“ Could a man be secure
That his days would endure
As of old, for a thousand long years,
What things might he know!
What deeds might he do!
And all without hurry or care."

“But we that have but span-long lives ” must ever bear in mind our limited time for acquisition. And remembering how narrowly this time is limited, not only by the shortness of life but also still more by the business of life, we ought to be especially solicitous to employ what time we have to the greatest advantage. Before devoting years to some subject which fashion or fancy suggests, it is surely wise to weigh with great care the worth of various alternative results which the same years might bring if otherwise applied.

In education, then, this is the question of questions, which it is high time we discussed in some methodic way. The first in importance, though the last to be considered, is the problem how to decide among the conflicting claims of various subjects on our attention. Before there can be a rational curriculum, we must settle which things it most concerns us to know; or, to use a word of Bacon's, now unfortunately obsolete, we must determine the relative values of knowledges.

To this end a measure of value is the first requisite. And happily, respecting the true measure of value, as expressed in general terms, there can be no dispute. Every one in contending for the worth of any particular order of information, does so by showing its bearing upon some part of life. In reply to the question, “ Of what use is it? ” the mathematician, linguist, naturalist, or philosopher explains the way in which his learning beneficially influences action - saves from evil or secures good conduces to happiness. When the teacher of writing has pointed out how great an aid writ


ing is to success in business that is, to the obtaining of sustenance — that is, to satisfactory living – he is held to have proved his case. And when the collector of dead facts (say a numismatist) fails to make clear any appreciable effects which these facts can produce on human welfare, he is obliged to admit that they are comparatively valueless. All then, either directly or by implication, appeal to this as the ultimate test.

How to live? - that is the essential question for us. Not how to live in the mere material sense only, but in the widest

The general problem which comprehends every special problem is, the right ruling of conduct in all directions under all circumstances. In what way to treat the body; in what way to treat the mind; in what way to manage our affairs; in what way to bring up a family; in what way to behave as a citizen; in what way to utilize all those sources of happiness which nature supplies - how to use our faculties to the greatest advantage of ourselves and others — how to live completely? And this being the great thing needful for us to learn, is, by consequence, the great thing which education has to teach. To prepare us for complete living is the function which education has to discharge; and the only rational mode of judging of any educational course is, to judge in what degree it discharges such function.

This test, never used in its entirety, but rarely even partially used, and used then in a vague, half-conscious way, has to be applied consciously, methodically, and throughout all cases. It behooves us to set before ourselves, and ever to keep clearly in view, complete living as the end to be achieved; so that in bringing up our children we may choose subjects and methods of instruction with deliberate reference to this end. Not only ought we to cease from the mere unthinking adoption of the current fashion in education, which has no better warrant than any other fashion,


but we must also rise above that rude, empirical style of judging displayed by those more intelligent people who do bestow some care in overseeing the cultivation of their children's minds. It must not suffice simply to think that such or such information will be useful in after life, or that this kind of knowledge is of more practical value than that; but we must seek out some process of estimating their respective values, so that as far as possible we may positively know which are most deserving of attention.

Doubtless the task is difficult perhaps never to be more than approximately achieved. But considering the vastness of the interests at stake, its difficulty is no reason for pusillanimously passing it by, but rather for devoting every energy to its mastery. And if we only proceed systematically, we may very soon get at results of no small moment.

Our first step must obviously be to classify, in the order of their importance, the leading kinds of activity which constitute human life. They may naturally be arranged into, 1. Those activities which directly minister to self-preservation; 2. Those activities which, by securing the necessaries of life, indirectly minister to self-preservation; 3. Those activities which have for their end the rearing and discipline of offspring; 4. Those activities which are involved in the maintenance of proper social and political relations; 5. Those miscellaneous activities which make up the leisure part of life, devoted to the gratification of the tastes and feelings.

That these stand in something like their true order of subordination, it needs no long consideration to show. The actions and precautions by which, from moment to moment, we secure personal safety must clearly take precedence of all others. Could there be a man, ignorant as an infant of all surrounding objects and movements, or how to guide himself among them, he would pretty certainly lose his life the first time he went into the street, notwithstanding any

amount of learning he might have on other matters. And as entire ignorance in all other directions would be less promptly fatal than entire ignorance in this direction, it must be admitted that knowledge immediately conducive to selfpreservation is of primary importance.

That next after direct self-preservation comes the indirect self-preservation, which consists in acquiring the means of living, none will question. That a man's industrial functions must be considered before his parental ones is manifest from the fact that, speaking generally, the discharge of the parental functions is made possible only by the previous discharge of the industrial ones. The power of self-maintenance necessarily preceding the power of maintaining offspring, it follows that knowledge needful for self-maintenance has stronger claims than knowledge for family welfare

is second in value to none save knowledge needful for immediate self-preservation.

As the family comes before the state in order of time the bringing up of children is possible before the state exists, or when it has ceased to be, whereas the state is rendered possible only by the bringing up of children — it follows that the duties of the parent demand closer attention than those of the citizen. Or, to use a further argument, since the goodness of a society ultimately depends on the nature of its citizens, and since the nature of its citizens is more modifiable by early training than by anything else, we must conclude that the welfare of the family underlies the welfare of society. And hence knowledge directly conducing to the first must take precedence of knowledge directly conducing to the last.

Those various forms of pleasurable occupation which fill up the leisure left by graver occupations — the enjoyments of music, poetry, painting, etc.— manifestly imply a preexisting society. Not only is a considerable development


of them impossible without a long-established social union, but their very subject matter consists in great part of social sentiments and sympathies. Not only does society supply the conditions to their growth, but also the ideas and sentiments they express. And consequently that part of human conduct which constitutes good citizenship is of more moment than that which goes out in accomplishments or exercise of the tastes; and, in education, preparation for the one must rank before preparation for the other.

Such then, we repeat, is something like the rational order of subordination: That education which prepares for direct self-preservation ; that which prepares for indirect self-preservation; that which prepares for parenthood; that which prepares for citizenship; that which prepares for the miscellaneous refinements of life. We do not mean to say that these divisions are definitely separable. We do not deny that they are intricately entangled with each other in such way that there can be no training for any that is not in some measure a training for all. Nor do we question that of each division there are portions more important than certain portions of the preceding divisions: that, for instance, a man of much skill in business, but little other faculty, may fall farther below the standard of complete living than one of but moderate power of acquiring money but great judgment as a parent; or that exhaustive information bearing on right social action, joined with entire want of general culture in literature and the fine arts, is less desirable than a more moderate share of the one joined with some of the other. But after making all qualifications, there still remain these broadly-marked divisions : and it still continues substantially true that these divisions subordinate one another in the foregoing order, because the corresponding divisions of life make one another possible in that order.

Of course the ideal of education is complete preparation

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