Education.—The public school and kindergarten, free libraries, art galleries and museums, cheap literature, and compulsory education laws would seem, to the casual observer, to leave little need for the philanthropist in the field of education. A philosopher of to-day looks forward to the time when "the object of all free education shall be the emancipation of the individual," and to the time "when general education shall be supplemented by special schools for the special vocations of life."
The trend of the present system of education may be in that direction and the prospect more or less hopeful, but that the schools and other opportunities mentioned do not now reach all who need instruction is demonstrated by the success of the various clubs, classes, and lectures which form so important a part of the humanitarian associations of to-day. Everywhere are found men and women of middle age who can not read or write, who were denied even a common-school education in youth; to reach such as these and make them not ashamed to accept and make use of the privileges for which they have secretly longed is practical philanthropy. Among the foreign-born population many children are early forced to help earn the necessities of life, and are taken from school as soon as the law will allow.
The college settlements have already accomplished much for this class, but their work has been confined to thickly settled districts in large communities. The story of The Abandoned Farm in New England is familiar, and bears its own pertinent lesson. Because of the opportunities for education, entertainment, and varied employment which the large city offers, the young people desert the farm, home ties are broken, and many lives ruined. Of the low ideals which prevail in many country districts there are striking illustrations.
A bright woman sojourning for a winter in a small town found that there were two hotels or taverns where liquor was sold, two churches where only occasional services were held, a single school-house kept open during the winter months, no hall except the ballrooms of the hotels (used only for dancing), no library, and no entertainments of a literary order. This woman organized a club or debating society, and after a few months of careful guidance she allowed the members to select their own topic for the last meeting of the season; to her great surprise, a debate was announced on the subject, "Whether it is better for a young man upon coming of age to have one thousand dollars or a good education." The majority decided that it would be better to have the money, because he could then speculate and gain a fortune!
What better missionary work could be done in behalf of education than to establish a "thought center" in every farming region or small town? The system of traveling libraries, a recent and encouraging movement, makes it possible (in some States) to place the best books and current literature in the homes of the farmers and of the inhabitants of the smallest towns. The books can be obtained, made use of, and exchanged for others, so that the interest may be perpetuated; the conditions are not difficult, and the fact that a room or rooms must be provided for the safe keeping and the circulation of the library is important. A traveling library once secured, a "thought center" is established. Lectures, clubs, and classes will follow; they are a natural sequence. In addition to literary topics, talks on personal purity, physical culture (respect for the body as the temple of the soul), and on home ideals (plain living and high thinking) may be given. Good men and women, fitted to speak well on these subjects, will be ready to give their services. Where enthusiasm is once aroused, seed can be sown by such nonsectarian gatherings which fails to take root in the churches.
We are taught that the highest authority within man is the conscience. Rosenkranz, in his Philosophy of Education, gives this fine definition of conscience: "Conscience is the criticism which the ideal self makes on the realized self." To discover and quicken the ideal self wherever possible is one of the noblest aims of practical philanthropy.
Employment.—A recent report of the United States Labor Commissioner, Hon. Carroll D. Wright, states that the number of women laborers is increasing, but that women are more generally taking the places of children than of men; that the encroachment of women upon the occupations held by men is so far very slight, and only in conditions where women are better adapted for the particular work in which they are employed.
"Women," he says, "are considered by many employers to be more reliable, more easily controlled, neater, more rapid, industrious, polite and careful, and less liable to strike than men. Wyoming and Utah are cited as the only States which have laws according to men and women equal wages for equal work. There is still much economic injustice as to compensation for women's work, although some progress has been made within the last few years."
The agitation of the question of "equal pay for equal work," if it has not as yet accomplished much for the woman wage-earner, has at least revealed the fact that women as a class are not as well trained for the work they attempt as men. The number of unskilled women in all branches of trade presents a problem which may well engage the attention of the philanthropist. The necessity of earning to "keep the wolf from the door," the pleasure resulting from financial independence, and a desire to add to "pin money" have all tended to increase the number of girls and women who are seeking employment outside the home. The fever has extended to the smaller towns, and even to the farmers' wives and daughters, until the supply greatly exceeds the demand in many localities, and the women really in need are often crowded to the wall in this inadequate race. In the passing of old ideas as to the proper status of woman much good has been evolved; it is no longer considered degrading to earn one's living, and the woman worker in every field is winning her way to the respect and recognition which she deserves.
What can be done to raise the standard of woman's work, to give more thorough training in vocations for which women are best fitted, to dignify important occupations which suffer from the lack of skilled service and which are not overcrowded because of mistaken ideas, and, above all, to make women ashamed to receive compensation which they do not fully earn?