The Form of Education.
§ 23. The general form of Education is determined by the nature of the mind, that it really is nothing but what it makes itself to be. The mind is (1) immediate (or potential), but (2) it must estrange itself from itself as it were, so that it may place itself over against itself as a special object of attention; (3) this estrangement is finally removed through a further acquaintance with the object—it feels itself at home in that on which it looks, and returns again enriched to the form of immediateness. That which at first appeared to be another than itself is now seen to be itself. Education cannot create; it can only help to develop to reality the previously existent possibility; it can only help to bring forth to light the hidden life.
§ 24. All culture, whatever may be its special purport, must pass through these two stages—of estrangement, and its removal. Culture must hold fast to the distinction between the subject and the object considered immediately, though it has again to absorb this distinction into itself, in order that the union of the two may be more complete and lasting. The subject recognizes then all the more certainly that what at first appeared to it as a foreign existence, belongs to it as its own property, and that it holds it as its own all the more by means of culture.
—Plato, as is known, calls the feeling with which knowledge must begin, wonder; but this can serve as a beginning only, for wonder itself can only express the tension between the subject and the object at their first encounter—a tension which would be impossible if they were not in themselves identical. Children have a longing for the far-off, the strange, and the wonderful, as if they hoped to find in these an explanation of themselves. They want the object to be a genuine object. That to which they are accustomed, which they see around them every day, seems to have no longer any objective energy for them; but an alarm of fire, banditti life, wild animals, gray old ruins, the robin's songs, and far-off happy islands, &c.—everything high-colored and dazzling—leads them irresistibly on. The necessity of the mind's making itself foreign to itself is that which makes children prefer to hear of the adventurous journeys of Sinbad than news of their own city or the history of their nation, and in youth this same necessity manifests itself in their desire of travelling.—
§ 25. This activity of the mind in allowing itself to be absorbed, and consciously so, in an object with the purpose of making it his own, or of producing it, is Work. But when the mind gives itself up to its objects as chance may present them or through arbitrariness, careless as to whether they have any result, such activity is Play. Work is laid out for the pupil by his teacher by authority, but in his play he is left to himself.
§ 26. Thus work and play must be sharply distinguished from each other. If one has not respect for work as an important and substantial activity, he not only spoils play for his pupil, for this loses all its charm when deprived of the antithesis of an earnest, set task, but he undermines his respect for real existence. On the other hand, if he does not give him space, time, and opportunity, for play, he prevents the peculiarities of his pupil from developing freely through the exercise of his creative ingenuity. Play sends the pupil back refreshed to his work, since in play he forgets himself in his own way, while in work he is required to forget himself in a manner prescribed for him by another.
—Play is of great importance in helping one to discover the true individualities of children, because in play they may betray thoughtlessly their inclinations. This antithesis of work and play runs through the entire life. Children anticipate in their play the earnest work of after life; thus the little girl plays with her doll, and the boy pretends he is a soldier and in battle.—
§ 27. Work should never be treated as if it were play, nor play as if it were work. In general, the arts, the sciences, and productions, stand in this relation to each other: the accumulation of stores of knowledge is the recreation of the mind which is engaged in independent creation, and the practice of arts fills the same office to those whose work is to collect knowledge.
§ 28. Education seeks to transform every particular condition so that it shall no longer seem strange to the mind or in anywise foreign to its own nature. This identity of consciousness, and the special character of anything done or endured by it, we call Habit [habitual conduct or behavior]. It conditions formally all progress; for that which is not yet become habit, but which we perform with design and an exercise of our will, is not yet a part of ourselves.
§ 29. As to Habit, we have to say next that it is at first indifferent as to what it relates. But that which is to be considered as indifferent or neutral cannot be defined in the abstract, but only in the concrete, because anything that is indifferent as to whether it shall act on these particular men, or in this special situation, is capable of another or even of the opposite meaning for another man or men for the same men or in other circumstances. Here, then, appeal must be made to the individual conscience in order to be able from the depths of individuality to separate what we can permit to ourselves from that which we must deny ourselves. The aim of Education must be to arouse in the pupil this spiritual and ethical sensitiveness which does not recognize anything as merely indifferent, but rather knows how to seize in everything, even in the seemingly small, its universal human significance. But in relation to the highest problems he must learn that what concerns his own immediate personality is entirely indifferent.