There are two very glaring defects which appear in most of our treatises on education. In the first place, the moral tuition of youthful minds, and the grand principles of religion which ought to direct their views and conduct, are either entirely overlooked, or treated of in so vague and general a manner, as to induce a belief that they are considered matters of very inferior moment; and, in the business of teaching, and the superintendence of the young, the moral precepts of Christianity are seldom made to bear with particularity upon every malignant affection that manifests itself, and every minor delinquency that appears in their conduct, or to direct the benevolent affections how to operate in every given circumstance, and in all their intercourses and associations. In the next place, the idea that man is a being destined to an immortal existence, is almost, if not altogether overlooked. Volumes have been written on the best modes of training men for the profession of a soldier, of a naval officer, of a merchant, of a physician, of a lawyer, of a clergyman, and of a statesman; but I know of no treatise on this subject which, in connection with other subordinate aims, has for its grand object to develop that train of instruction which is most appropriate for man considered as a candidate for immortality. This is the more unaccountable, since, in the works alluded to, the eternal destiny of human beings is not called in question, and is sometimes referred to as a general position which can not be denied; yet the means of instruction requisite to guide them in safety to their final destination, and to prepare them for the employments of their everlasting abode, are either overlooked, or referred to in general terms, as if they were unworthy of particular consideration. To admit the doctrine of the immortality of the human soul, and yet to leave out the consideration of it, in a system of mental instruction, is both impious and preposterous, and inconsistent with the principle on which we generally act in other cases, which requires that affairs of the greatest moment should occupy our chief attention. If man is only a transitory inhabitant of this lower world; if he is journeying to another and more important scene of action and enjoyment; if his abode in this higher scene is to be permanent and eternal; and if the course of instruction through which he now passes has an important bearing on his happiness in that state, and his preparation for its enjoyments—if all this be true, then surely every system of education must be glaringly defective which either overlooks or throws into the shade the immortal destination of human beings.
If these sentiments be admitted as just, the education of the young becomes a subject of the highest importance. There can not be an object more interesting to Science, to Religion, and to general Christian society, than the forming of those arrangements, and the establishing of those institutions, which are calculated to train the minds of all to knowledge and moral rectitude, and to guide their steps in the path which leads to a blessed immortality. In this process there is no period in human life that aught to be overlooked. We must commence the work of instruction when the first dawning of reason begins to appear, and continue the process through all the succeeding periods of mortal existence, till the spirit takes its flight to the world unknown.
While we would bring clearly into view the nature of that education which is needful for man, considered as a candidate for immortality, we would by no means overlook those subordinate aims which have reference to his present condition, and the relations he sustains in this life. The two are so intimately connected, and sustain such a reciprocal relation to each other, that each is best secured by that system of training and in the use of those appliances by which the other is most successfully promoted. In training the rising generation for the proper discharge of their duty to themselves and to one another—as children, and subsequently as parents; as members of society and citizens of free and independent states—we at the same time best promote their interests as candidates for immortality. It is equally true that any system of education which omits to provide for man's highest and enduring wants as an immortal being, in a proportionate degree falls short of providing for his dearest interests and best good in this life.
The system of education which we should promote comprehends whatever may have any good influence in developing the mind, by giving direction to thought, or bias the motives of action. To lead infancy in the path of duty, to give direction to an immortal spirit, and to teach it to aspire by well-doing to the rewards of virtue, is the first step of instruction. To youth, education imparts that knowledge whose ways are usefulness and honor, and by due restraint and subordination, makes individual to intwine with public good in a just observance of laws, comprehending the path of duty. To manhood, it "leads him to reflect on the ties that unite him with friends, with kindred, and with the great family of mankind, and makes his bosom glow with social tenderness; it confirms the emotions of sympathy into habitual benevolence, imparts to him the elating delight of rejoicing with those who rejoice, and, if his means are not always adequate to the suggestions of his charity, soothes him at last with the melancholy pleasure of weeping with those who weep." To age, it gives consolation, by remembrance of the past, and anticipation of the future. Wisdom is drawn from experience, to give constancy to virtue; and amid all the vicissitudes of life, it enables him to repose unshaken confidence in that goodness which, by the arrangement of the universe, constantly incites him to perpetual progress in excellence and felicity. Education is the growth and improvement of the mind. Its great object is immediate and prospective happiness. That, then, is the best education which secures to the individual and to the world the greatest amount of permanent happiness, and that the best system which most effectually accomplishes this grand design. How far this is accomplished by the present systems of education is not easily determined, but that it fails in many important considerations can not admit of a doubt.
It is feared that, by a great majority, a wrong estimate is made of education. Is it not generally considered as a means which must be employed to accomplish some other purpose, and consequently made subservient and secondary to the employments of life? Is it not considered as being contained in books, and a certain routine of studies, which, when gone through with, is believed to be accomplished, and consequently laid by, to be used as interest may suggest or convenience demand? Education comprehends all the improvements of the mind from the cradle to the grave. Every man is what education has made him, whether he has drunk deep at the Pierian spring, or sipped at the humblest fountain. The philosopher, whose comprehensive mind can scan the universe, and read and interpret the phenomena of nature; whose heaven-aspiring spirit can soar beyond the boundaries of time, indulge in the anticipation of immortality, and discern in the past, the present, and the future the all-pervading spirit of benevolence, is equally the child of education with him whose soul proud science never taught to feel its wants, and know how little may be known.
As we have already said, man possesses a material and an immaterial part, mutually dependent on each other. These are so intimately connected, and sustain such a reciprocal relation to each other, that neither can be neglected without detriment to both. The body continually modifies the state of the mind, and the mind ever varies the condition of the body. Mental and physical training should, then, go together. That system of instruction which relates exclusively to either, is a partial system, and its fate must be that of a house divided against itself. Education has reference to the whole man. It seeks to make him a complete creature after his kind, giving to both mind and body all the power, all the beauty, and all the perfection of which they are capable.
Our systems of education have hitherto fallen far short of this high and only true standard. Education, in too many instances, has been confined, almost entirely, to either the physical, intellectual, or moral energies of men. With the greater part, it has been limited to the physical powers. No effort has been made to develop any but their bodily strength, animal passions, and instinctive feelings. Accordingly, the great mass of mankind are raised but little above inferior animals. They labor hard, and boast of their strength; gratify their passions, and glory in their shame; eat and drink, sleep and wake, supposing to-morrow will be like the present. They are scarcely aware of their rational, intellectual powers, much less of their ever-expanding and never-dying spirits; consequently they feel but imperfectly their responsibility, and are governed principally by the fear of human authority. They have been taught to fear or reverence nothing higher. Their education is confined to animal feeling—physical energies. They have no conception of any thing beyond. The whole intellectual world, and all hereafter, is narrowed down to the animal feeling of the present time. How erroneous! How badly educated! And what are we to anticipate when only the physical energies of men generally are thus developed? Why, surely, what we are beginning to witness—namely, physical power, trampling on all authority.
The education of others is confined principally to intellect. Not that their physical powers are not necessarily more or less developed, but that their attention is directed almost exclusively to intellectual attainments. From the earliest infancy their minds are taxed, though their bodies are neglected, and their souls forgotten. Nor is it unfrequent that their physical strength gives way under the constant pressure of intellectual studies. And thus they are subjected to all the evils of physical inability—the sufferings of living death, in consequence of an erroneous education. Besides, they are destitute of all those kinder feelings and sympathetic emotions which alone result from the cultivation of the moral susceptibilities, and become insensible to the more delicate affections of the soul, and elevating hopes of the truly virtuous. They have nothing on which to rest for enjoyment but intellectual attainments. And even these are small compared with what they might have been under a different course of education. Yet with what delight are the first developments of intellect discovered by the natural guardian of the infant mind! and with what anxious solicitude are they watched through advancing youth and manhood by those employed in their education. In either stage the development of intellect alone seems worthy of an effort. And yet, when carried to the utmost, what may we expect of one destitute of virtue, and without strength of body? Little to benefit himself or others. Like Columbus, Franklin, or La Place, he may employ his intellect in useful discoveries; or, like Hume, Voltaire, and Paine, to curse the world. In either case he may lead astray, and should never be trusted implicitly. As the bark on the ocean without compass or chart, that rides out the storm or sinks to the bottom, he may guide us in safety, or ruin us forever!
The education of others, again, is confined mostly to their moral energies. Those of the body are almost forgotten, only as nature forces their development upon the reluctant soul within. And those of intellect are deemed unworthy of a thought, except as necessary in the rudest stages of society; while the moral susceptibilities are cultivated to the utmost. They are brought into action in every situation. They are employed in private, in the social circle, and around the public altar. Nor are those employing them ever satisfied. They become fanatics—religious enthusiasts. They have zeal without knowledge, and seem resolved on bringing all to their standard. They enlist in the work all the sympathies of the soul—its tenderest sensibilities and most compassionate feelings. Without intellect to guide, and physical strength to sustain them, they sink under moral excitement, and become deranged: a result that might be anticipated from such an education; and one that is often developed, in some of its milder features, among the reformers of the day. Nor may you reason with them. Reckless of consequences and regardless of authority, they are not to be convinced or persuaded. They are right, and know they are right, for the plain reason that they know nothing else, and will not be diverted from their course. What degradation! Who would not shrink from such an education? the development of the moral energies merely? It never qualified men for the highest attainment—the utmost dignity of which they are susceptible.
Diversified as are the developments of human character, and dissimilar as they may appear to the careless observer, there are peculiar characteristics of men that render them similar to one another, and unlike every other being. In their natures, original susceptibilities, and ultimate destinies, they are alike. They are material, intellectual, and spiritual; animal, rational, and immortal. On these uniform traits of character education should be based. It should develop and strengthen the animal functions; classify and improve the rational faculties; and purify and elevate the spiritual affections in harmonious proportion and perfect symmetry.