5. From being almost exclusively ethical and religious, education tends to become secular.
6. Didactic, formal instruction out of books, dealing in second-hand knowledge, is succeeded by informal, intuitive instruction from natural objects, dealing in knowledge at first hand.
7. The conception that education is a process of manufacture begins to give place to the conception that it is a process of growth.
8. Teaching whose purpose was information is succeeded by teaching whose purpose is formation, discipline, or training.
9. A discipline that was harsh and cruel is succeeded by a discipline comparatively mild and humane; and manners that were rude and coarse, are followed by a finer code of civility.]
FOOTNOTES:
[71] See especially the following chapters: Book I. chaps. XIV., XV., XXI., XXII., XXIV.; Book II. chaps. V., VI., VII., VIII.
[72] The contrast between the general system of education that culminated with the Reformation, and the system that had its rise at the same period, is so marked that there is an historical propriety in calling the first the old education, and the second, or later, the new education. Recollecting the tendency of the human mind to pass from one extreme to an opposite extreme, we may suspect that the final state of educational thought and practice will represent a mean between these two contrasted systems: it is inconceivable that the old was wholly wrong, or that the new is wholly right. (P.)
[73] Book I. chap. XXIV.
[74] Rabelais recommends the study of Hebrew, so that the sacred books may be known in their original form. In some place he says: “I love much more to hear the Gospel than to hear the life of Saint Margaret or some other cant.”