Indeed, he who has freed himself from the fetters of the thoughtlessness and stupidity of the commonplace; he who can stand without moral crutches, without the approval of public opinion—private laziness, Friedrich Nietzsche called it—may well intone a high and voluminous song of independence and freedom; he has gained the right to it through fierce and fiery battles. These battles already begin at the most delicate age.
The child shows its individual tendencies in its plays, in its questions, in its association with people and things. But it has to struggle with everlasting external interference in its world of thought and emotion. It must not express itself in harmony with its nature, with its growing personality. It must become a thing, an object. Its questions are met with narrow, conventional, ridiculous replies, mostly based on falsehoods; and, when, with large, wondering, innocent eyes, it wishes to behold the wonders of the world, those about it quickly lock the windows and doors, and keep the delicate human plant in a hothouse atmosphere, where it can neither breathe nor grow freely.
Zola, in his novel "Fecundity," maintains that large sections of people have declared death to the child, have conspired against the birth of the child,—a very horrible picture indeed, yet the conspiracy entered into by civilization against the growth and making of character seems to me far more terrible and disastrous, because of the slow and gradual destruction of its latent qualities and traits and the stupefying and crippling effect thereof upon its social well-being.
Since every effort in our educational life seems to be directed toward making of the child a being foreign to itself, it must of necessity produce individuals foreign to one another, and in everlasting antagonism with each other.
The ideal of the average pedagogist is not a complete, well-rounded, original being; rather does he seek that the result of his art of pedagogy shall be automatons of flesh and blood, to best fit into the treadmill of society and the emptiness and dulness of our lives. Every home, school, college and university stands for dry, cold utilitarianism, overflooding the brain of the pupil with a tremendous amount of ideas, handed down from generations past. "Facts and data," as they are called, constitute a lot of information, well enough perhaps to maintain every form of authority and to create much awe for the importance of possession, but only a great handicap to a true understanding of the human soul and its place in the world.
Truths dead and forgotten long ago, conceptions of the world and its people, covered with mould, even during the times of our grandmothers, are being hammered into the heads of our young generation. Eternal change, thousandfold variations, continual innovation are the essence of life. Professional pedagogy knows nothing of it, the systems of education are being arranged into files, classified and numbered. They lack the strong fertile seed which, falling on rich soil, enables them to grow to great heights, they are worn and incapable of awakening spontaneity of character. Instructors and teachers, with dead souls, operate with dead values. Quantity is forced to take the place of quality. The consequences thereof are inevitable.
In whatever direction one turns, eagerly searching for human beings who do not measure ideas and emotions with the yardstick of expediency, one is confronted with the products, the herdlike drilling instead of the result of spontaneous and innate characteristics working themselves out in freedom.
"No traces now I see
Whatever of a spirit's agency.
'Tis drilling, nothing more."