The first years of life, from infancy to the end of the period of second dentition, should be devoted to education of the physical powers, carried on under the superintendence of the parents, especially of the mother. Physical education, as usually practised, is nothing but mere muscular exercise; but a more important object is that of training the senses, and giving manual skill, so as to develop from the very first our powers of observation and action. Study, in the ordinary acceptation, there should be none during this period, not even reading or writing. An acquaintance with facts of various kinds, such as may spontaneously attract the growing powers of attention, will be the only instruction received. The philosophic system of the infant individual, like that of the infant species, consists in pure Fetichism, and its natural development should not be disturbed by unwise interference. The only care of the parents will be to impress those feelings and habits for which a rational basis will be given at a later period. By taking every opportunity of calling the higher instincts into play, they will be laying down the best foundation for true morality.
During the period of about seven years comprised between the second dentition and puberty, Education will become somewhat more systematic; but it will be limited to the culture of the fine arts; and it will be still most important, especially on moral grounds, to avoid separation from the family. The study of Art should simply consist in practising it more or less systematically. No formal lectures are necessary, at least for the purposes of general education, though of course for professional purposes they may still be required. There is no reason why these studies should not be carried on at home by the second generation of Positivists, when the culture of the parents will be sufficiently advanced to allow them to superintend it. They will include Poetry, the art on which all the rest are based; and the two most important of the special arts, music and drawing. Meantime the pupil will become familiar with the principal Western languages, which are included in the study of Poetry, since modern poetry cannot be properly appreciated without them. Moreover, independently of esthetic considerations, a knowledge of them is most important morally, as a means of destroying national prejudices, and of forming the true Positivist standard of Occidental feeling. Each nation will be taught to consider it a duty to learn the language of contiguous countries; an obvious principle, which, in the case of Frenchmen, will involve their learning all the other four languages, as a consequence of that central position which gives them so many advantages. When this rule becomes general, and the natural affinities of the five advanced nations are brought fully into play, a common Occidental language will not be long in forming itself spontaneously, without the aid of any metaphysical scheme for producing a language that shall be absolutely universal.
During the latter portion of primary Education, which is devoted to the culture of the imaginative powers, the philosophic development of the individual, corresponding to that of the race, will carry him from the simple Fetichism with which he began to the state of Polytheism. This resemblance between the growth of the individual and that of society has always shown itself more or less, in spite of the irrational precautions of Christian teachers. They have never been able to give children a distaste for those simple tales of fairies and genii, which are natural to this phase. The Positivist teacher will let this tendency take its own course. It should not, however, involve any hypocrisy on the part of the parents, nor need it lead to any subsequent contradiction. The simple truth is enough. The child may be told that these spontaneous beliefs are but natural to his age, but that they will gradually lead him on to others, by the fundamental law of all human development. Language of this kind will not only have the advantage of familiarizing him with a great principle of Positivism, but will stimulate the nascent sense of sociability, by leading him to sympathize with the various nations who still remain at his own primitive stage of intellectual development.
The second part consists of public lectures on the Sciences, from Mathematics to Sociology
The second part of Positivist Education cannot be conducted altogether at home, since it involves public lectures, in which of course the part taken by the parent can only be accessory. But this is no reason for depriving the pupil of the advantages of family life; it remains as indispensable as ever to his moral development, which is always to be the first consideration. It will be easy for him to follow the best masters without weakening his sense of personal and domestic morality, which is the almost inevitable result of the monastic seclusion of modern schools. The public-school system is commonly thought to compensate for these disadvantages, by the knowledge of the world which it gives; but this is better obtained by free intercourse with society, where sympathies are far more likely to be satisfied. Recognition of this truth would do much to facilitate and improve popular education; and it applies to all cases, except perhaps to some special professions, where seclusion of the pupils may still be necessary, though even in these cases probably it may be ultimately dispensed with.
The plan to be followed in this period of education, will obviously be that indicated by the encyclopædic law of Classification, which forms part of my Theory of Development. Scientific study, whether for the working man or the philosopher, should begin with the inorganic world around us, and then pass to the subject of Man and Society; since our ideas on these two subjects form the basis of our practical action. The first class of studies, as I have stated before, includes four sciences which we may arrange in pairs: Mathematics and Astronomy forming the first pair; Physics and Chemistry the second. To each of these pairs, two years may be given. But as the first ranges over a wide field, and is of greater logical importance, it will require two lectures weekly; whereas, for all the subsequent studies one lecture will be sufficient. Besides, during these two years, the necessities of practical life will not press heavily, and more time may fairly be spent in mental occupation. From the study of inorganic science, the pupil will proceed to Biology: this subject may easily be condensed in the fifth year into a series of forty lectures, without really losing either its philosophic or its popular character. This concludes the introductory part of Education. The student will now co-ordinate all his previous knowledge by the direct study of Sociology, statically and dynamically viewed. On this subject also forty lectures will be given, in which the structure and growth of human societies, especially those of modern times, will be clearly explained. With this foundation we come to the last of the seven years of pupillage, in which the great social purpose of the scheme is at last reached. It will be devoted to a systematic exposition of Moral Science, the principles of which may be now fully understood by the light of the knowledge previously obtained of the World, of Life, and of Humanity.
During this course of study, part of the three unoccupied months of each year will be spent in public examinations, to test the degree to which the instruction has been assimilated. The pupils will of their own accord continue their esthetic pursuits, even supposing their natural tastes in this direction not to be encouraged as they ought to be. During the last two years the Latin and Greek languages might be acquired, as an accessory study, which would improve the poetic culture of the student, and be useful to him in the historical and moral questions with which he will then be occupied. For the purposes of Art, Greek is the more useful of the two; but in the second object, that of enabling us to realize our social Filiation, Latin is of even greater importance.
In the course of these seven years the philosophic development of the individual, preserving its correspondence with that of the race, will pass through its last phase. As the pupil passed before from Fetichism to Polytheism, so he will now pass, as spontaneously, into Monotheism, induced by the influence on his imaginative powers which hitherto have been supreme, of the spirit of discussion. No interference should be offered to this metaphysical transition, which is the homage that he pays to the necessary conditions under which mankind arrives at truth. There is something in this provisional phase which evidently harmonizes well with the abstract and independent character of Mathematics, with which the two first years of the seven are occupied. As long as more attention is given to deduction than to induction, the mind cannot but retain a leaning to metaphysical theories. Under their influence the student will soon reduce his primitive theology to Deism of a more or less distinct kind; and this during his physico-chemical studies will most likely degenerate into a species of Atheism; which last phase, under the enlightening influence of biological and still more of sociological knowledge, will be finally replaced by Positivism. Thus at the time fixed for the ultimate study of moral science, each new member of Humanity will have been strongly impressed by personal experience, with a sense of historical Filiation, and will be enabled to sympathize with his ancestors and contemporaries, while devoting his practical energies to the good of his successors.
Travels of Apprentices
There is an excellent custom prevalent among the working men of France and creditable to their good sense, with which our educational scheme seems at first sight incompatible. I refer to the custom of travelling from place to place during the last years of apprenticeship; which is as beneficial to their mind and character, as the purposeless excursions of our wealthy and idle classes are in most cases injurious. But there is no necessity for its interfering with study, since it always involves long residence in the chief centres of production, where the workman is sure to find annual courses of lectures similar to those which he would otherwise have been attending at home. As the structure and distribution of the philosophic body will be everywhere the same, there need be no great inconvenience in these changes. For every centre not more than seven teachers will be required; each of whom will take the whole Encyclopædic scale successively. Thus the total number of lectures will be so small as to admit of a high standard of merit being everywhere attained, and of finding everywhere a fair measure of material support. So far from discouraging the travelling system, Positivism will give it a new character, intellectually and socially, by extending the range of travel to the whole of Western Europe, since there is no part of it in which the workman will not be able to prosecute his education. The difference of language will then be no obstacle. Not only would the sense of fraternity among Western nations be strengthened by such a plan, but great improvement would result esthetically. The languages of Europe would be learnt more thoroughly, and there would be a keener appreciation of works of art, whether musical, pictorial, or architectural; for these can never be properly appreciated but in the country which gave them birth.