It is the brain, or organ of the mind, more than the abstract immaterial principle itself, that requires cultivation, or can, indeed, receive it in this life. Education hence operates invariably in subjection to the laws of organization. In improving the external senses, we admit this principle readily enough; but when we come to the internal faculties of thought and feeling, it is either denied or neglected. That the superior quickness of touch, sight, and hearing, consequent upon judicious exercise, is referable to increased facility of action in their appropriate organs, is readily admitted. But when we explain, on the same principle, the superior development of the reasoning powers, or the greater warmth of feeling produced by similar exercise in these and other internal faculties, few are inclined to listen to our proposition, or allow to it half the weight or attention its importance demands, although every fact in philosophy and experience concurs in supporting it. We see the mental powers of feeling and of thought unfolding themselves in infancy and youth in exact accordance with the progress of the organization. We see them perverted or suspended by the sudden inroad of disease. We sometimes observe every previous acquirement obliterated from the adult mind by fever or by accident, leaving education to be commenced anew, as if it had never been; and yet, with all these evidences of the organic influence, the proposition that the established laws of physiology, as applied to the brain, should be considered our best and surest guide in education, seems to many a novelty. Among the numerous treatises on education, there are very few volumes in which it is even hinted that these laws have the slightest influence over either intellectual or moral improvement.
As God has given us bones and muscles, and blood-vessels and nerves, for the purpose of being used, let us not despise the gift, but consent at once to turn them to account, and to reap health and vigor as the reward which he has associated with moderate labor. As he has given us lungs to breathe with and blood to circulate, let us at once and forever abandon the folly of shutting ourselves up with little intermission, whether engaged in study or other sedentary occupations, and consent to inhale, copiously and freely, that wholesome atmosphere which his benevolence has spread around us in such rich profusion. As he has given us appetites and organs of digestion, let us profit by his bounty, and earn their enjoyment by healthful exercise in some department of productive industry. As he has given us a moral and a social nature, which is invigorated by activity, and impaired by solitude and restraint, let us cultivate good feelings, and act toward each other on principles of kindness, justice, forbearance, and mutual assistance; and as he has given us intellect, let us exercise it in seeking a knowledge of his works and of his laws, and in tracing out the relation in which we stand toward him, toward our fellow-men, and toward the various objects of the external world. In so doing, we may be well assured we shall find a reward a thousand times more rich and pure, yea, infinitely more delightful and enduring, than we can hope to experience in following our own blind devices, regardless of his will and benevolent intentions toward us.
CHAPTER VI.
THE EDUCATION OF THE FIVE SENSES.
If the eye be obstructed, the ear opens wide its portals, and hears your very emotions in the varying tones of your voice; if the ear be stopped, the quickened eye will almost read the words as they fall from your lips; and if both be close sealed up, the whole body becomes like a sensitive plant—the quickened skin perceives the very vibrations of the air, and you may even write your thoughts upon it, and receive answers from the sentient soul within.—Annual Report of the Trustees of the Perkins Institution and Massachusetts Asylum for the Blind, 1841.
He who formed man of the dust of the earth, and breathed into his nostrils the breath of life, has honored his material organs by associating them with the immaterial soul. In this life the senses constitute the great conveyances of knowledge to the human mind. It then becomes not only a legitimate object of inquiry, but one which commends itself to every human being, and especially to every parent and teacher, Can these senses be improved by human interference? And if so, how can that improvement be best effected?
The senses are the interpreters between the material universe without and the spirit within. Without the celestial machinery of sensation, man must have ever remained what Adam was before the Almighty breathed into his form of clay the awakening breath of life. The dormant energies of the mind can be aroused, and the soul can be put into mysterious communion with external nature only by the magical power of sensation.
The possession of all the corporeal senses, and their systematic and judicious culture by all proper appliances, are necessary in order to place man in such a relation to the material universe and its great Architect as most fully and successfully to cultivate the varied capabilities of his nature, and best to subserve the purposes of his creation. He who is deprived of the healthful exercise of one or more of his senses, or, possessing them all unimpaired, has neglected their proper culture, is, from the nature of the case, in a proportionate degree cut off from a knowledge of God as manifested in his works, and from that happiness which is the legitimate fruit of such knowledge.
Much light has been thrown upon this subject within a few years by the judicious labors of that class of practical educators who have devoted their lives to the amelioration of the condition of persons deprived of one or more of the senses. It is difficult to conceive the real condition of the minds of persons thus situated, and especially while they remain uneducated. He who is deprived of the sense of sight has the windows of his soul closed, and is effectually shut out from this world of light and beauty. In like manner, he who is deprived of the sense of hearing is excluded from the world of music and of speech. What, then, must be the condition of persons deprived of both of these senses? How desolate and cheerless! Yet some such there are.