The Education of Catholic Girls

by Janet Erskine Stuart

Logic, as a science, is not a suitable introduction, though some general notions on the subject are necessary as preliminary instructions. Cardinal Mercier presents these under "propaedeutics," even for his grown-up scholars, placing logic properly so called in its own rank as the complement of the other treatises of speculative philosophy, seen in retrospect, a science of rational order amongst sciences.

The "notions of logic" with which he introduces the other branches are, says the Cardinal, so plain that it is almost superfluous to enumerate them, "tant elles sont de simple bon sens," [1—"Traite Elfementaire de Philosophie," Vol. I, Introduction.] and he disposes of them in two pages of his textbook. Obviously this is not so simple when it comes to preparing the fallow ground of a girl's mind; but it gives some idea of the proportion to be observed in the use of this instrument at the outset, and may save both the teacher and the child from beguiling themselves to little purpose among the moods and figures of the syllogism. The preliminary notions of logic must be developed, extended, and supplemented through the whole course as necessity arises, just as they have been already anticipated through the preparatory work done in every elementary subject. This method is not strictly scientific nor in accordance with the full-grown course of philosophy; it only claims to have "le simple bon sens" in its favour, and the testimony of experience to prove that it is of use. And it cannot be said to be wholly out of rational order if it follows the normal development of a growing mind, and answers questions as they arise and call for solution. It may be a rustic way of learning the elements of philosophy, but it answers its purpose, and does not interfere with more scientific and complete methods which may come later in order of time.

The importance of the "discipline" of psychology can scarcely be over-estimated. With that of ethics it gives to the minds of women that which they most need for the happy attainment of their destiny in any sphere of life and for the fulfilment of its obligations. They must know themselves and their own powers in order to exercise control and direction on the current of their lives. The complaint made of many women is that they are wanting in self-control, creatures of impulse, erratic, irresponsible, at the mercy of chance influences that assume control of their lives for the moment, subject to "nerves," carried away by emotional enthusiasm beyond all bounds, and using a blind tenacity of will to land themselves with the cause they have embraced in a dead-lock of absurdity.

Such is the complaint. It would seem more pardonable if this tendency to extremes and impulsiveness were owned to as a defect. But to be erratic is almost assumed as a pose. It is taken up as if self-discipline were dull, and control reduced vitality and killed the interest of life. The phase may not last, stronger counsels may prevail again. In a few years it may be hoped that this school of "impressionism" in conduct will be out of vogue, but for the moment it would seem as if its weakness and mobility, and restlessness were rather admired. It has created a kind of automobilism—if the word may be allowed—of mind and manners, an inclination to be perpetually "on the move," too much pressed for time to do anything at all, permanently unsettled, in fact to be unsettled is its habitual condition if not its recognized plan of life.

It is not contended that psychology and ethics would of themselves cure this tendency, but they would undoubtedly aid in doing so, for the confusion of wanting to do better and yet not knowing what to do is a most pathetic form of helplessness. A little knowledge of psychology would at least give an idea of the resources which the human soul has at its command when it seeks to take itself in hand. It would allow of some response to a reasonable appeal from outside. And all the time the first principles of ethics would refuse to be killed in the mind, and would continue to bear witness against the waste of existence and the diversion of life from its true end.

Rational principles of aesthetics belong very intimately to the education of women. Their ideas of beauty, their taste in art, influence very powerfully their own lives and those of others, and may transfigure many things which are otherwise liable to fall into the commonplace and the vulgar. If woman's taste is trained to choose the best, it upholds a standard which may save a generation from decadence. This concerns the beautiful and the fitting in all things where the power of art makes itself felt as "the expression of an ideal in a concrete work capable of producing an impression and attaching the beholder to that ideal which it presents for admiration." [1—Cardinal Mercier, "General Metaphysics," Part iv., Ch. iv.] It touches on all questions of taste, not only in the fine arts but in fiction, and furniture, and dress, and all the minor arts of life and adaptation of human skill to the external conditions of living. The importance of all these in their effect on the happiness and goodness of a whole people is a plea for not leaving out the principles of aesthetics, as well as the practice of some form of art from the education of girls.

The last and most glorious treatise in philosophy of which some knowledge can be given at the end of a school course is that of natural theology. If it is true, as they say, that St. Thomas Aquinas at the age of five years used to go round to the monks of Monte Cassino pulling them down by the sleeve to whisper his inquiry, "quid est Deus"? it may be hoped that older children are not incapable of appreciating some of the first notions that may be drawn from reason about the Creator, those truths "concerning the existence of God which are the supreme conclusion and crown of the department of physics, and those concerning His nature which apply the truths of general metaphysics to a determinate being, the Absolutely Perfect." [1—Cardinal Mercier, "Natural Theology," Introduction.] It is in the domain of natural theology that they will often find a safeguard against difficulties which may occur later in life, when they meet inquirers whose questions about God are not so ingenuous as that of the infant St. Thomas. The armour of their faith will not be so easily pierced by chance shots as if they were without preparation, and at the same time they will know enough of the greatness of the subject not to challenge "any unbeliever" to single combat, and undertake to prove against all opponents the existence and perfections of God.

For instruction as well as for defence the relation of philosophy to revealed truth should be explained. It is necessary to point out that while science has its own sphere within which it is independent, having its own principles and methods and means of certitude, [1—De Bonald and others were condemned and reproved by Gregory XVI for teaching that reason drew its first principles and grounds of certitude from revelation.] yet the Church as the guardian of revealed truth is obliged to prosecute for trespass those who in teaching any science encroach by affirmation or contradiction on the domain of revelation.

To sum up, therefore, logic can train the students to discriminate between good and bad arguments, which few ordinary readers can do, and not even every writer. Ethics teaches the rational basis of morals which it is useful for all to know, and psychology can teach to discriminate between the acts of intellect and will on the one hand and imagination and emotion on the other, and so furnish the key to many a puzzle of thought that has led to false and dangerous theorizing.

The method of giving instruction in the different branches of philosophy will depend so much on the preparation of the particular pupils, and also on the cast of mind of the teachers, that it is difficult to offer suggestions, except to point out this very fact that each mind needs to be met just where it is—with its own mental images, vocabulary, habit of thought and attention, all calling for consideration and adaptation of the subject to their particular case. It depends on the degree of preparation of the teachers to decide whether the form of a lecture is safest, or whether they can risk themselves in the arena of question and answer, the most useful in itself but requiring a far more complete training in preparation. If it can be obtained that the pupils state their own questions and difficulties in writing, a great deal will have been gained, for a good statement of a question is half-way to the right solution. If, after hearing a lecture or oral lesson, they can answer in writing Borne simple questions carefully stated, it will be a further advance. It is something to grasp accurately the scope of a question. The plague of girls' answers is usually irrelevancy from want of thought as to the scope of questions or even from inattention to their wording. If they can be patient in face of unanswered difficulties, and wait for the solution to come later on in its natural course, then at least one small fruit of their studies will have been brought to maturity; and if at the end of their elementary course they are convinced of their own ignorance, and want to know more, it may be said that the course has not been unsuccessful.