"Agreed as to the method, but how about the principles?" He smiled with self-satisfaction, for he perceived how nice a distinction he had drawn. The man had made him conscious that, in an intellectual struggle, he had here no mean antagonist.
"Here I must take a wider range," resumed Eric. "The great contest, which runs through the history of humanity and the whole of human life, shows itself in the most direct way in the training of one human being by another; for here the two elementary forces confront each other as living personalities. I may briefly designate them as individuality and authority, or historic civilization and nature."
"I understand—I understand, go on!" was thrown in encouragingly by Sonnenkamp, when Eric paused for a moment, anxious not to get lost in generalities.
"The educator is necessarily the representative of authority, and the pupil is a personality by the very endowment of nature," resumed Eric. "There is continually then a balance to be adjusted between the two, a treaty of peace to be made between the contending forces, which shall at last become a real reconciliation. To train one merely as an individual is to place a child of humanity outside of actual existence, and for the sake of freedom to isolate him from the common life, and make it burdensome to him; to subject him merely to prescribed laws is to rob him of his inborn rights. The human being is a law to himself, but he is also born into a system of laws. It was the great mistake of Jean Jacques Rousseau, and the French Revolution, that in their indignation at the traditions contradictory to reason, they thought that an individual and an age could develop everything from themselves. A child of humanity neither contains all within himself, nor can he receive all from without. I think then that there is a mingling of the two elements, and there must be an hourly and an imperceptible influence exerted both from within and from without equally, inasmuch as man is a product of nature and a product of history. It is through the last, only, that man is distinguished from the beasts, and becomes an heir of all the labors and all the strength of the past generations."
Sonnenkamp nodded acquiescingly. His whole mien said, This man lays down very aptly what he heard yesterday from the lecturer's desk; and Eric continued,—
"Man alone comes into an inheritance, and an inheritance is the heaviest human responsibility."
"That is something new to me. I should like to ask for a fuller explanation."
"Permit me to illustrate: the beast receives from nature, from birth, nothing except its individual strength and its stationary instinctive capacity, while the human being receives from his progenitors and from humanity a superadded strength which he has not in himself, but of which he becomes possessor, and so he is the only inheritor. And let me say further, that it is difficult to decide whether it is harder to turn to good advantage that which a man is in himself, or that which he may receive, as for example your son will, as an inheritance. Most persons are of account only through what they possess. I consider this last of no trifling importance, but—"
"Wealth is no sin, and poverty is no virtue," Sonnenkamp interrupted. "I admit the depth and fineness of your perception in all this. I confess it is new to me, and I think that you have taken the right view. But whether, in the education of one individual boy, you shall find occasion for such great fundamental principles—"
"While engaged in the work of instruction," Eric quietly replied, "I shall not be likely to have directly before my eyes universal principles, as everything must be developed from its own basis. While one is loading, aiming, and firing off a musket, he does not define to himself the various physical laws that come into play, but he must know them in order to proceed in the right way."