CHAPTER V.
THE NATURE OF INTELLECTUAL AND MORAL EDUCATION.
In the cultivation and expansion of the faculties of the mind, we act altogether upon organized matter—and this, too, of the most delicate kind—which, while it serves as the mediator between body and spirit, partakes so largely of the nature, character, and essential attributes of the former, that, without its proper physical growth and development, all the manifestations of the latter sink into comparative insignificance; so that, without a perfect organization of the brain, the mental powers must be proportionally paralyzed; without its maintaining a healthy condition, they must be rendered proportionally weak and inactive.[20] —Dr. J. L. Peirce.
It has already been stated that there exists such an intimate connection between physical, intellectual, and moral education, that, in order duly to appreciate the importance of either, we must not view it separate and alone merely, but in connection with both of the others. However much value, then, we may attach to physical education on its own account, considering man as a corporeal being, we shall have occasion greatly to magnify its importance as we direct our attention to the cultivation and development of his mental faculties. We have no means of becoming acquainted with the laws which govern independent mind; but that mind separate from body is, from its very nature, all-knowing and intelligent, is an opinion that has obtained to a considerable extent. Be this as it may, it does not immediately concern us in the present state. This much we know, that embodied mind acquires knowledge slowly, and with a degree of perfection depending upon the condition of the brain and the bodily organs of sense, through the medium of which mind communicates with the external world. We do not even know whether education modifies the mind itself; and, if at all, how it affects it in its disembodied state. Neither is it important that we should possess this knowledge. There is, however, much reason for believing that the mind of man in the future state will be permanently affected by, and enjoy the full benefit of, the preparatory training it has received in this life; that then, as now, it will be progressive in its attainments; and that the rapidity with which it will then acquire knowledge, and the nature of its pursuits, will depend upon the degree of cultivation, and the habits and character formed in this life.
From what we know of the beneficent and all-wise Creator, as manifested in his word and works, we have abundant reason for believing that our highest and enduring good will be best promoted by becoming acquainted with, and yielding a cheerful obedience to, the laws of organic mind. Whatever the effect of education upon independent mind may be, we may rest well assured that man's everlasting well-being in the future state will be most directly and certainly reached by a strict conformity to those laws which regulate mind in its present mode of being. It should be borne in mind, also, that just in proportion as man remains ignorant of those laws, or, knowing them, disregards them, will he fail to secure his best good in this life not only, but in that which is to come, to an extent corresponding with the influence which education may exert upon independent mind. In order, then, most successfully to carry forward the great work of intellectual and moral culture, and to secure to man the fullest benefits of education in the present life, and in that higher mode of being which awaits him in the future, we have only to acquaint him with the laws by which embodied mind is governed, and to induce him to yield a ready, cheerful, and uniform obedience to those laws. We shall therefore devote the following pages to an inquiry into the laws which must be observed by embodied mind in order to render it the fittest possible instrument for discovering, applying, and obeying the laws under which God has placed the universe, which constitutes the one great object of education, when considered in its widest and true sense.
All physiologists and philosophers regard the brain as the organ of the mind. Although it is not befitting here to give a particular description of this complicated organ, still it may be well further to premise that, by nearly universal consent, it is regarded as the immediate seat of the intellectual faculties not only, but of the passions and moral feelings of our nature, as well as of consciousness and every other mental act. It is also well established that the brain is the principal source of that nervous influence which is essential to vitality, and to the action of each and all of our bodily organs. As, then, its functions are the highest and most important in the animal economy, it becomes an object of paramount importance in education to discover the laws by which they are regulated, that by yielding obedience to them we may avoid the evils consequent on their violation.
Let no one suppose these evils are few or small; for, in the language of an eloquent writer, "the system of education which is generally pursued in the United States is unphilosophical in its elementary principles, ill adapted to the condition of man, practically mocks his necessities, and is intrinsically absurd. The high excellences of the present system, in other respects, are fully appreciated. Modern education has indeed achieved wonders. It has substituted things for names, experiment for hypothesis, first principles for arbitrary rules. It has simplified processes, stripped knowledge of its abstraction and thrown it into visibility, made practical results rather than mystery the standard by which to measure the value of attainment, and facts rather than conjecture its circulating medium."[21]
A sound original constitution may be regarded as the first condition of the healthy action of the brain; for, being a part of the animal economy, it is subject to the same general laws that govern the other bodily organs. When a healthy brain is transmitted to children, and their treatment from infancy is judicious and rational, its health becomes so firmly established that, in after life, its power of endurance will be greatly increased, and it will be enabled most effectually to ward off the insidious attacks of disease. On the other hand, where this organ has either inherited deficiencies and imperfections, or where they have been subsequently induced by early mismanagement, it becomes peculiarly susceptible, and frequently yields to the slightest attacks. The most eminent physiologists of the age concur in the opinion that, of all the causes which predispose to nervous and mental disease, the transmission of hereditary tendency from parents to children is the most powerful, producing, as it does, in the children, an unusual liability to those maladies under which their parents have labored.
When both parents are descended from tainted families, their progeny, as a matter of course, will be more deeply affected than where one of them is from a pure stock. This sufficiently accounts for the fact that hereditary predisposition is a more common cause of nervous disease in those circles that intermarry much with each other than where a wider choice is exercised. Fortunately, such is the constitution of society in this country, that there are fewer evils of this kind among us than are manifest in many of the European states, where intermarriages are restricted to persons of the same rank, as has already been illustrated by reference to the grandees of Spain, who have become a race of dwarfs intellectually as well as physically. But even in this country there are painful illustrations of the truth of the popular belief that when cousins intermarry their offspring are liable to be idiotic. The command of God not to marry within certain degrees of consanguinity is, then, in accordance with the organic laws of our being, and the wisdom of the prohibition is abundantly confirmed by observation.