So we ask generally what is the Education of Man? Fröbel has rightly emphasised the last word. It is the development of that which distinguishes man from all the lower forms of life “summed up” in him, that can alone be properly called the Education of Man: other creatures can live, as he does, the nutritive or vegetable life, which goes on of itself—other animals live the conscious life, they see and know, but to man alone it is possible to objectify all things by transcending them, and even that lower self, which is part of his dual nature; he is able to know himself both as “I” and “me”; he brings to sensation the formative power of his own thought, makes, as Kant has said, the universe which he did not create. And so man does not merely perceive, but apperceive, takes into his own being ideas, thoughts; combines, associates these,—and indeed it is difficult to speak of these ideas otherwise than Herbart does, as entities, by which the mind grows, fashioning them to its own uses, as the body does, the food on which it lives. Because he can objectify thus, language is possible. Man gives to thoughts, these “airy nothings, a local habitation and a name”; he is able to plan, to project and therefore to form judgments.
But if he is related to that world to which the senses reach, he is also in relation, through an inward feeling which we call sympathy, with other “subjects,” able to recognise in others that which he knows in himself as mind; if he finds himself so related to the world of sense, that he responds to its touch, much more nearly is he in relation with other personalities; these he knows, before he recognises objective nature; through other minds his own is educated, and so the humanities take the first place; he enters into relations through the communis sensus with a world of thinking beings. These persons communicate thoughts, specially through (a) language immediate, and through written language. By written speech the limitations of space and time are abolished, and we are able to speak not only of men, but of man, for not only is his physical life continuous, but his mental and moral life through the ages is one. So from language we pass to (b) history and literature and historic act, the record of what men have done and suffered and thought and recorded, not in books only but in all material things; for man the dead live; and as the actors pass from the stage, history, no less than philosophy and science, tends upwards to those higher regions of thought, where we ponder on the (c) mysteries of man’s self-conscious life, on his relation to other minds, and to the One whose offspring we are, and in Whom all things live and move and have their being.
The subjects of study then may also be classified under five headings:—
I. The Humanities: which have to do with man, known objectively through word and deed, in language and literature, in history and art; subjectively, as in ethics, religion, philosophy.
II. Mathematics: embracing three divisions relating to space, number, energy in the abstract—these have to do with necessary truth.
III. Science: which rests not on a basis of thought only, but on facts given through sense objectively.
IV. Æsthetics: which may be classed under the three heads, as music, painting and the other arts—considered subjectively.
V. The exercises suitable for the physical development.
It is with the first section that every teacher has to do; though he may be a specialist for science or mathematics or music, he has always to do with man in his manifold relations, he has ever to do with the humanities. It must be the constant study of the teacher to find the best means of developing the powers of thought, of calling forth right motives of action, developing right habits, and so forming noble characters, which is the final cause of all his labours. Ever throughout life he will by study and experience deepen and extend his knowledge, but it is earnestly to be desired that he should have some leisure for definite preparation by the study of education as an art, a science, a philosophy, before entering on his responsible work. In this, as in everything else, only those who have gained the knowledge are really judges of its value. The man who knows no foreign tongue, supposes he understands English, but we know in how poor and faulty a way. A study of the mysteries of our own being, of the fundamental basis of philosophy and psychology, personal knowledge of and sympathy with the great thinkers and philosophers and martyrs of education, must move us to more purposeful and thoughtful and devoted lives, and give us a joy that we cannot feel when we are working blindly and mechanically, without the faith which works by love.
HOURS OF STUDY INCLUDING PREPARATION PER WEEK.