Education a function of government, but often neglected as such; hence individual effort necessary
First, education is a religious and social duty.[91] It is exceedingly interesting to notice that he looks upon education as in the first place a governmental function, if the governments of this world were influenced by true wisdom, they would make the proper education of youth their first and special care;[92] but since governments have neglected to do this, it occurs to him that it is a service for which Quakers are remarkably well fitted. It is a service for which the wage is very small and which secures no return of special social favors for the laborer. But they, being a quiet people, not wishing to gain great wealth or to shine in social positions, can find their sphere of activity in the education of the youthful members of society.
Children represent “capital”; they must be educated
Second, a special care in the education of the poor is urged.[93] This should become the duty and secure the interest of the well-to-do public spirited man, for if the upper class does not safeguard it, they cannot be educated. The poor child represents so much unimproved property, the owner being unable to improve it, which, if taken over by philanthropists, may become of some consequence to himself and perform great services for society at large. Such a movement would, besides being a great aid to the poor and uneducated, be also a worthy occupation for those who at present have nothing but time and money to spend. It would help them to realize that there is something real in the world, something greater than wealth and broader than religious denominations. The heart of Benezet knew no bounds; in his philanthropy he included all classes.
Third, a definite stand is made for higher standards for teachers.
I do not know how it is amongst you, but here any person of tolerable morals, who can read and write, is esteemed sufficiently qualified for a schoolmaster; when indeed, the best and wisest men are but sufficient for so weighty a charge.[94]
He endeavors to show that the work of a teacher is pleasant and should interest a better class of masters than it has in the past. The experiences of Benezet in the school work were of most pleasant nature. Not only by his own statement, but judged also by the accounts given in his memoirs by Robert Vaux, it seems that he was unusually kind and sympathetic as a master, which won him the greatest respect of his pupils.[95] The tasks of schoolteaching are only unpleasant when being performed merely for the sake of the wage obtained. Those who attempt to teach large numbers for the sake of a large income find it disagreeable; they form the class of teachers against whom he would discriminate.[96] Add to these three principles, his great contribution toward the freedom and education of the Negroes, his long life of service, and we have all for which he lived. It is stated that he had no private life; at any rate it sinks into oblivion in comparison with his interest and active work in public philanthropies.[97]
John Woolman, his position in regard to education
The responsibility of tutors and parents
The educational influence of John Woolman in regard to Negro and Indian education will be mentioned in another chapter,[98] but concerning education generally he was equally outspoken, and being a member of some consequence he was able to make his influence felt. Like Benezet, he regarded education as a social duty, both to each individual and to the community of individuals. This duty could not be performed by immoral tutors and schoolmasters, for the pupil could be made to rise no higher than the master; so the result would be an immoral society.[99] The responsibility, in the last analysis, for the right conduct of schools falls upon the parents. If they are indifferent, nothing can be accomplished for the schools, for the whole community is no better or more insistent in its demands than the individuals constituting it. For this reason he urges individual philanthropy to come to the aid of the schools, which are badly neglected; those who possess wealth can do no better, for, as he says: