§ 28. The study of nature shows us that every animal comes into the world with certain faculties or capabilities. There are a set of circumstances which will develop these capabilities and make the most of them. There are other circumstances which would impede this development, decrease it, or even prevent it altogether. All other animals have this development secured for them by their ordinary environment: but Man, with far higher capacities, and with immeasurably greater faculties both for good and evil, is left far more to his own resources than the other animals. Placed in an almost endless variety of circumstances we have to ascertain how the development of our offspring may best be brought about. We have to consider what are the inborn faculties of our children, and also what aids and what hinders their development. When we have arrived at this knowledge we must educate them by placing them in the best circumstances in our power, and then superintending, judiciously and lovingly, the development of their faculties and of their higher nature.
§ 29. There is, said Pestalozzi, only one way in which faculty can be developed, and that is by exercise; so his system sought to encourage the activities of children, and in this respect he was surpassed, as we shall see, by Froebel. “Dead” knowledge, as it has been called—the knowledge commonly acquired for examinations, our school-knowledge, in fact—was despised by Pestalozzi as it had been by Locke and Rousseau before him. In its place he would put knowledge acquired by “intuition,” by the spring of the learner’s own intelligence.
§ 30. The conception of every child as an organism and of education as the process by which the development of that organism is promoted is found first in Pestalozzi, but it was more consistently thought out by Froebel. There is, said Froebel, a divine idea for every human being, for we are all God’s offspring. The object of the education of a human being is to further the development of his divine idea. This development is attainable only through action; for the development of every organism depends on its self-activity. Self-activity then, activity “with a will,” is the main thing to be cared for in education. The educator has to direct the children’s activity in such a way that it may satisfy their instincts, especially the formative and creative instincts. The child from his earliest years is to be treated as a doer and even a creator.
§ 31. Now, at last, we have arrived at the complete antithesis between the old education and the New. The old education had one object, and that was learning. Man was a being who learnt and remembered. Education was a process by which he learnt, at first the languages and literatures of Rome and Greece only; but as time went on the curriculum was greatly extended. The New Education treats the human being not so much a learner as a doer and creator. The educator no longer fixes his eyes on the object—the knowledge, but on the subject—the being to be educated. The success of the education is not determined by what the educated know, but by what they do and what they are. They are well educated when they love what is good, and have had all their faculties of mind and body properly developed to do it.
§ 32. The New Education then is “passive, following,” and must be based on the study of human nature. When we have ascertained what are the faculties to be developed we must consider further how to foster the self-activity that will develop them.
§ 33. We have travelled far from Dr. Johnson, who asserted that education was as well known as it ever could be. Some of us are more inclined to assert that in his day education was not invented. On the other hand, there are those who belittle the New Education and endeavour to show that in it there is nothing new at all. As it seems to me a revolution of the most salutary kind was made by the thinkers who proposed basing education on a study of the subject to be educated, and, more than this, making the process a “following” process with the object of drawing out self-activity.
§ 34. This change of object must in the end be fruitful in changes of every kind. But as yet we are only groping our way; and, if I may give a caution which, in this country at least, is quite superfluous, we should be cautious, and till we see our way clearly we should try no great experiment that would destroy our connexion with the past. Most of our predecessors thought only of knowledge. By a reaction some of our New Educationists seem to despise knowledge. But knowledge is necessary, and without some knowledge development would be impossible. We probably cannot do too much to assist development and encourage “intuition,” but there is, perhaps, some danger of our losing sight of truths which schoolroom experience would bring home to us. Even the clearest “concepts” get hazy again and totally unfit for use, unless they are permanently fixed in the mind by repetition, which to be effective must to some extent take the form of drill. The practical man, even the crammer, has here mastered a truth of the teaching art which the educationist is prone to overlook. And there are, no doubt, other things which the practical man can teach. But the great thinkers would raise us to a higher standing-point from which we may see much that will make the right road clearer to us, and lead us to press forward in it with good heart and hope.
FINIS.