2. The right of the State to self-preservation carries with it the right to ordain the establishment of schools for giving a certain kind and degree of instruction. This constitutes the first form of compulsion.
3. When there is not a voluntary and general attendance on the schools ordained by the State, it may avail itself of the supplementary right to make attendance obligatory. This constitutes the second form of compulsion.
4. Gratuity is the logical sequence to compulsion. If the State may require all children to partake of a certain degree of instruction, it must make such instruction free.
5. Should instruction that is above the compulsory grade be free? This depends on the question whether the State needs a certain amount of the higher culture, and whether this required amount will be secured at the pupils’ own expense. Monsieur Compayré decides, as against Condorcet (paragraph 441), that the higher grades of instruction should not be gratuitous. In this country the prevailing theory is that the higher education should be endowed by the State.
6. The relation of instruction to morality has never been more justly and pointedly stated than in paragraph 433. This is not only good sense but sound philosophy.]
FOOTNOTES:
[198] Théry, Histoire de l’éducation en France, Paris, 1861, Tome II. p. 188.
[199] Albert Duruy, L’instruction publique et la Révolution, p. 80.
[200] J. Simon, Dieu, patrie, et liberté, p. 11.
[201] Albert Duruy, op. cit., p. 16.