Harper's New Monthly Magazine, Vol. V, No. XXV, June, 1852

by Various

[Editor's Table.]

WHAT IS EDUCATION? On this question every man feels at home, and we know not, therefore, why it may not be made the subject of some brief remarks in our Editorial Table. The answers are almost innumerable—education is useful knowledge—it is practical training for all pursuits in life—it is culture—it is growth—it is discipline—it is learning to think—it is learning to act—it is educing the statue from the block of marble—it is development—the development of the mind—the development of the mind and body—the development of the whole man, physically, mentally, morally—it is a preparation for business, for success in life, for working out the problem of humanity, &c., &c., &c. May we not find one term that will embrace whatever of truth there is in these metaphors, and yet exclude the error which may be regarded as attaching, more or less, to each one of them. Perhaps the safest guide here to right thinking may be found in following out that analogy which Providence has established between our spiritual and our material organization. What is the highest good of the body considered in itself, and without reference to any more ultimate bearing upon the well-being of the soul. Health, is at once the answer. If man were all body (could such a case be conceivable), that state or organization of it we call its health, would be the highest end of human existence.

We need not stop to define this prime excellence or well-being of our corporeal organism. It is sufficient for our argument that there is such a state, better than all others, and therefore most desirable. The necessary assumption of the fact is enough to show the absurdity of that view which would regard this state as a means to bodily utilities lower than itself, or to any thing else as an end which is not the transcending good of the spirit. Why is bodily health desirable? What is the measure of its value? Suppose the answer to be—We want it, and we take care of it, as an excellent help to making money, or to fit us for business, or in general, as a means of acquiring the means for the gratification of those ends which are not only lower than the good of health, but, in many cases, actually destructive of it when attained. Would not the least reflecting mind be struck with the absurdity. It is making that which is itself an end, a means to other things having all their value from their relation to that very thing whose position is so irrationally reversed.

In how much higher a sense does the analogy hold good in respect to our spiritual organization? Education, then, aims at the HEALTH OF THE SOUL, the production of a sound mind. Without now going into any analysis of that in which this health consists, it is enough for us at present that there is such a state, most real as well as most desirable. There is such a sound mind—a good thing in itself, irrespective of any use to which it may be applied. The certainty of its reality furnishes the true answer to our question, lifting it, at once, above those views which would regard education solely as a means to some other and lower thing than could be rationally included in this essential idea of the spiritual hygieia.

Let us make clear our meaning by a well-known popular illustration. The famous pugilists, Hyer and Sullivan, as we were told by the Newspapers, went through a course of most careful training or education of the body. Its appetites, its affections, its faculties were all brought under proper regulation. They were made to practice the strictest temperance, the nicest discrimination was employed in respect to healthful and strengthening nourishment—in a word, the utmost attention was paid to the development of their corporeal powers. Now, had all this been for the promotion of the bodily health as an end (even in itself considered), it would have commanded respect as a noble, though not the noblest motive. But how are the reason and the conscience both shocked at the thought, that all this seeming care of the bodily well-being was intended only as a means to the brutal contests of the ring, and these a means to the still more beastly ends of the vile gamblers who had superintended this whole course of corporeal education. Do we not feel, instinctively, that the lowest intemperance is less degrading than such a use of the body and the body's health? And why should not even a deeper condemnation be visited on that kindred view which would regard the spiritual training in a similar light—which would look upon the soul's education only, or mainly, as subservient to what is called success in business, or the ends of political ambition, oft-times as deeply defiled with the base gambling spirit as any of the parties on the race course or the boxing ground, or, in short, to any object which, though better than these has no value in itself except as a means to that very thing which is so degraded from its proper ultimate rank.

Let this then be our general answer to the question—What is education? We would carry it through all departments, the nursery, the family, the common school, the high school, the academy, the college, the university. It is every where the spirit's health, as a good per se, as something even higher, and better, and, therefore, more desirable than happiness, or "pleasing sensations"—as, in fact, a true end in itself, irrespective of any thing else to which it may contribute any incidental aid or utility. Take away wholly this idea, and its incidental benefits must ultimately perish. It will cease to be useful, it will, in the end, cease to stimulate thought, or to call out that enthusiasm which quickens invention, when it is degraded from the high position that gives it all its truly useful power. Its intrinsic beauty is the source of its utility, its dignity of its value, its glory of its strength.

When we have settled what this health of the soul is, both intellectually and morally, then whatever contributes to such an end is education. Whatever tends to some other end is not education. It may be very useful as a means of training to certain particular pursuits, but it is not education. In any other use of the term we not only burst the bounds of any practicable definition, but are estopped from denying the claim of any other profession, trade, or business, to a like inclusion.

The true idea, then, of education is catholic, in distinction from what is partial in human pursuit. It is that which pertains to man, as man, in distinction from what belongs to him as a farmer, a mechanic, a lawyer, an engineer, or a merchant. It embraces not the trades, the businesses, but the humanities. Let the word be properly qualified, and there is then no serious objection to applying it in this partial and sectional way. We may thus have mercantile education, mechanical education, professional education. To prevent confusion, some other word would doubtless be better here, such as training, or apprenticeship, but when we speak of education in general, and of the schools in which it is to be obtained, the catholic idea must be preserved, or all ideas are lost, and we are declaiming on a matter to which there are no possible bounds except such as are imposed by each man's arbitrary conception.

We may at some other time follow out this idea into some of its particular modifications. At present, however, we would take it, in its most general aspect, as the guiding thought in the exposition of some of the more common fallacies. Tried by this test, all education is the same in idea, the same in quality, and differing only in the quantity, or the extent to which that idea is carried out. There is a unity pervading all, from the common school to the university. The philology, the mathematics, the belles-lettres, the philosophy of the one, are the expansion of the grammar, the arithmetic, the reading lesson, the catechism of the other. In the light of this thought we see at once the hollowness of that declamation which would represent these departments as opposed to each other—which would set forth the support of the one as the peculiar duty of the State, while all aid given to the other is denounced as aristocratic, impolitic, and unjust.