But making education a process of self-evolution, has other advantages than this of keeping our lessons in the right order. In the first place, it guarantees a vividness and permanency of impression which the usual methods can never produce. Any piece of knowledge which the pupil has himself acquired—any problem which he has himself solved, becomes, by virtue of the conquest, much more thoroughly his than it could else be. The preliminary activity of mind which his success implies, the concentration of thought necessary to it, and the excitement consequent on his triumph, conspire to register the facts in his memory in a way that no mere information heard from a teacher, or read in a school-book, can be registered. Even if he fails, the tension to which his faculties have been wound up, insures his remembrance of the solution when given to him, better than half-a-dozen repetitions would. Observe, again, that this discipline necessitates a continuous organisation of the knowledge he acquires. It is in the very nature of facts and inferences assimilated in this normal manner, that they successively become the premises of further conclusions—the means of solving further questions. The solution of yesterday's problem helps the pupil in mastering to-day's. Thus the knowledge is turned into faculty as soon as it is taken in, and forthwith aids in the general function of thinking—does not lie merely written on the pages of an internal library, as when rote-learnt. Mark further, the moral culture which this constant self-help involves. Courage in attacking difficulties, patient concentration of the attention, perseverance through failures—these are characteristics which after-life specially requires; and these are characteristics which this system of making the mind work for its food specially produces. That it is thoroughly practicable to carry out instruction after this fashion, we can ourselves testify; having been in youth thus led to solve the comparatively complex problems of perspective. And that leading teachers have been tending in this direction, is indicated alike in the saying of Fellenberg, that "the individual, independent activity of the pupil is of much greater importance than the ordinary busy officiousness of many who assume the office of educators;" in the opinion of Horace Mann, that "unfortunately education amongst us at present consists too much in telling, not in training;" and in the remark of M. Marcel, that "what the learner discovers by mental exertion is better known than what is told to him."
Similarly with the correlative requirement, that the method of culture pursued shall be one productive of an intrinsically happy activity,—an activity not happy because of extrinsic rewards to be obtained, but because of its own healthfulness. Conformity to this requirement, besides preventing us from thwarting the normal process of evolution, incidentally secures positive benefits of importance. Unless we are to return to an ascetic morality (or rather im-morality) the maintenance of youthful happiness must be considered as in itself a worthy aim. Not to dwell upon this, however, we go on to remark that a pleasurable state of feeling is far more favourable to intellectual action than a state of indifference or disgust. Every one knows that things read, heard, or seen with interest, are better remembered than things read, heard, or seen with apathy. In the one case the faculties appealed to are actively occupied with the subject presented; in the other they are inactively occupied with it, and the attention is continually drawn away by more attractive thoughts. Hence the impressions are respectively strong and weak. Moreover, to the intellectual listlessness which a pupil's lack of interest in any study involves, must be added the paralysing fear of consequences. This, by distracting his attention, increases the difficulty he finds in bringing his faculties to bear upon facts that are repugnant to them. Clearly, therefore, the efficiency of tuition will, other things equal, be proportionate to the gratification with which tasks are performed.
It should be considered also, that grave moral consequences depend upon the habitual pleasure or pain which daily lessons produce. No one can compare the faces and manners of two boys—the one made happy by mastering interesting subjects, and the other made miserable by disgust with his studies, by consequent inability, by cold looks, by threats, by punishment—without seeing that the disposition of the one is being benefited and that of the other injured. Whoever has marked the effects of success and failure upon the mind, and the power of the mind over the body, will see that in the one case both temper and health are favourably affected, while in the other there is danger of permanent moroseness, or permanent timidity, and even of permanent constitutional depression. There remains yet another indirect result of no small moment. The relationship between teachers and their pupils is, other things equal, rendered friendly and influential, or antagonistic and powerless, according as the system of culture produces happiness or misery. Human beings are at the mercy of their associated ideas. A daily minister of pain cannot fail to be regarded with secret dislike; and if he causes no emotions but painful ones, will inevitably be hated. Conversely, he who constantly aids children to their ends, hourly provides them with the satisfactions of conquest, hourly encourages them through their difficulties and sympathises in their successes, will be liked; nay, if his behaviour is consistent throughout, must be loved. And when we remember how efficient and benign is the control of a master who is felt to be a friend, when compared with the control of one who is looked upon with aversion, or at best indifference, we may infer that the indirect advantages of conducting education on the happiness principle do not fall far short of the direct ones. To all who question the possibility of acting out the system here advocated, we reply as before, that not only does theory point to it, but experience commends it. To the many verdicts of distinguished teachers who since Pestalozzi's time have testified this, may be here added that of Professor Pillans, who asserts that "where young people are taught as they ought to be, they are quite as happy in school as at play, seldom less delighted, nay, often more, with the well-directed exercise of their mental energies than with that of their muscular powers."
As suggesting a final reason for making education a process of self-instruction, and by consequence a process of pleasurable instruction, we may advert to the fact that, in proportion as it is made so, is there a probability that it will not cease when schooldays end. As long as the acquisition of knowledge is rendered habitually repugnant, so long will there be a prevailing tendency to discontinue it when free from the coercion of parents and masters. And when the acquisition of knowledge has been rendered habitually gratifying, then will there be as prevailing a tendency to continue, without superintendence, that self-culture previously carried on under superintendence. These results are inevitable. While the laws of mental association remain true—while men dislike the things and places that suggest painful recollections, and delight in those which call to mind by-gone pleasures—painful lessons will make knowledge repulsive, and pleasurable lessons will make it attractive. The men to whom in boyhood information came in dreary tasks along with threats of punishment, and who were never led into habits of independent inquiry, are unlikely to be students in after years; while those to whom it came in the natural forms, at the proper times, and who remember its facts as not only interesting in themselves, but as the occasions of a long series of gratifying successes, are likely to continue through life that self-instruction commenced in youth.
[Footnote 1]: Those who seek aid in carrying out the system of culture above described, will find it in a little work entitled Inventional Geometry; published by J. and C. Mozley, Paternoster Row, London.
MORAL EDUCATION
The greatest defect in our programmes of education is entirely overlooked. While much is being done in the detailed improvement of our systems in respect both of matter and manner, the most pressing desideratum has not yet been even recognised as a desideratum. To prepare the young for the duties of life is tacitly admitted to be the end which parents and schoolmasters should have in view; and happily, the value of the things taught, and the goodness of the methods followed in teaching them, are now ostensibly judged by their fitness to this end. The propriety of substituting for an exclusively classical training, a training in which the modern languages shall have a share, is argued on this ground. The necessity of increasing the amount of science is urged for like reasons. But though some care is taken to fit youth of both sexes for society and citizenship, no care whatever is taken to fit them for the position of parents. While it is seen that for the purpose of gaining a livelihood, an elaborate preparation is needed, it appears to be thought that for the bringing up of children, no preparation whatever is needed. While many years are spent by a boy in gaining knowledge of which the chief value is that it constitutes "the education of a gentleman;" and while many years are spent by a girl in those decorative acquirements which fit her for evening parties; not an hour is spent by either in preparation for that gravest of all responsibilities—the management of a family. Is it that this responsibility is but a remote contingency? On the contrary, it is sure to devolve on nine out of ten. Is it that the discharge of it is easy? Certainly not: of all functions which the adult has to fulfil, this is the most difficult. Is it that each may be trusted by self-instruction to fit himself, or herself, for the office of parent? No: not only is the need for such self-instruction unrecognised, but the complexity of the subject renders it the one of all others in which self-instruction is least likely to succeed. No rational plea can be put forward for leaving the Art of Education out of our curriculum. Whether as bearing on the happiness of parents themselves, or whether as affecting the characters and lives of their children and remote descendants, we must admit that a knowledge of the right methods of juvenile culture, physical, intellectual, and moral, is a knowledge of extreme importance. This topic should be the final one in the course of instruction passed through by each man and woman. As physical maturity is marked by the ability to produce offspring, so mental maturity is marked by the ability to train those offspring. The subject which involves all other subjects, and therefore the subject in which education should culminate, is the Theory and Practice of Education.
In the absence of this preparation, the management of children, and more especially the moral management, is lamentably bad. Parents either never think about the matter at all, or else their conclusions are crude and inconsistent. In most cases, and especially on the part of mothers, the treatment adopted on every occasion is that which the impulse of the moment prompts: it springs not from any reasoned-out conviction as to what will most benefit the child, but merely expresses the dominant parental feelings, whether good or ill; and varies from hour to hour as these feelings vary. Or if the dictates of passion are supplemented by any definite doctrines and methods, they are those handed down from the past, or those suggested by the remembrances of childhood, or those adopted from nurses and servants—methods devised not by the enlightenment, but by the ignorance, of the time. Commenting on the chaotic state of opinion and practice relative to family government, Richter writes:—
"If the secret variances of a large class of ordinary fathers were brought to light, and laid down as a plan of studies and reading, catalogued for a moral education, they would run somewhat after this fashion:—In the first hour 'pure morality must be read to the child, either by myself or the tutor;' in the second, 'mixed morality, or that which may be applied to one's own advantage;' in the third, 'do you not see that your father does so and so?' in the fourth, 'you are little, and this is only fit for grown-up people;' in the fifth, 'the chief matter is that you should succeed in the world, and become something in the state;' in the sixth, 'not the temporary, but the eternal, determines the worth of a man;' in the seventh, 'therefore rather suffer injustice, and be kind;' in the eighth, 'but defend yourself bravely if any one attack you;' in the ninth, 'do not make a noise, dear child;' in the tenth, 'a boy must not sit so quiet;' in the eleventh, 'you must obey your parents better;' in the twelfth, 'and educate yourself.' So by the hourly change of his principles, the father conceals their untenableness and onesidedness. As for his wife, she is neither like him, nor yet like that harlequin who came on to the stage with a bundle of papers under each arm, and answered to the inquiry, what he had under his right arm, 'orders,' and to what he had under his left arm, 'counter-orders.' But the mother might be much better compared to a giant Briareus, who had a hundred arms, and a bundle of papers under each."
This state of things is not to be readily changed. Generations must pass before a great amelioration of it can be expected. Like political constitutions, educational systems are not made, but grow; and within brief periods growth is insensible. Slow, however, as must be any improvement, even that improvement implies the use of means; and among the means is discussion.