We are neither alarmists nor political propagandists. We have no greedy desire for our neighbor's goods, no fanatical wish to impose our political dogmas or theories upon the people of other states. We but behold and see what is before and around us—and, seeing it, we only give utterance to belief that has grown and strengthened, until scarcely a doubt remains, when we say that we believe the ultimate union of the United States and British America to be inevitable. The time may be more or less distant, the occasion and the means may be as yet undreamed of; but the event seems as certain as the coming of the morrow's sun while the shades of evening gather over and around us. If, unfortunately, war should take the place of peaceful union, the calamity would hardly be less to us than to Canada.
By peaceful union, existing rights of the weaker party are made secure. By war, they are jeopardized and may be lost. But to us, as well as to them, war would be a calamity of such fearful magnitude, that we are constrained to look with hope to the time when the conflicting interests of the Old World shall have no power to disturb the peaceful relations that should always exist between ourselves and our neighbors.
ON THE HIGHER EDUCATION.
SECOND ARTICLE.
The whole scope of the subject properly comprised under the title "Higher Education" obviously includes all that belongs to every kind of institute of learning above common schools. We have selected this title in order to leave freedom to ourselves to discourse upon any part of the subject we might think proper, although in our first article we limited our remarks to a class of schools intended for that which is more strictly to be designated as intermediate education. We have a few additional remarks to offer upon the same part of our subject, after which we will proceed to throw out a few suggestions upon some of its remaining and still more important portions. We are not attempting to treat these topics fully and minutely, and our observations will be, therefore, brief and desultory.
In regard to the course of studies to be pursued in intermediate schools, it is a question of great practical moment how to arrange the several branches to be taught to the pupils in such a way as to prepare them most efficiently for the future occupations of their lives. The course common to all ought to be made up of those studies which are alike necessary or important to all. In addition to these common studies, certain special branches should be taught, or the distinct branches of the common course more extensively carried out, for distinct classes of pupils, varying these optional studies according to the different occupations for which they are preparing. For instance, a moderate quantity of mathematics and a rudimental, general course of instruction in physical sciences are sufficient for all, except those who will need greater knowledge and practice in them for use in their profession. It is useless to attempt, in these days, education on the encyclopædic principle. The common and solid basis of all education once laid, the more specific it becomes, the better; and for want of good sense and skill in selecting studies, apportioning the relative time and labor given to them, and directing them to a definite end, very great waste and loss are incurred in education.
One other most important point, which we merely notice, is the propriety of providing the most thorough instruction in the modern languages, especially the French, which can more easily be done, as we suppose, in the schools of which we are speaking, that no time whatever, or at most but a moderate amount, is given to the ancient languages. Without going further into details, it is obvious that schools of the intermediate class have an unlimited sphere in which they can give any kind and degree of instruction belonging to the most extensive and liberal education, deducting the classics, and stopping short of the university, properly so called. Nor is there any reason why, if we had universities in the highest sense of the term, the pupils of these schools should not afterward enjoy all the privileges they offer which do not require a knowledge of the ancient languages. We will not say anything on the vexed classical question. Did it seem to be practicable, we should strongly favor making the study of Latin a part of the education of all who go beyond the common rudiments, as well girls as boys, to such an extent that they could understand the divine offices of the church. For all other uses or advantages, we are inclined to think that many pupils who occupy a great deal of time in gaining a very imperfect smattering of Latin and Greek, might better spare it for other studies.[15]
However the question may be eventually settled in regard to the classics as a part of general education, it is certain that they must retain their place in the education of the clergy, and of at least a select portion of those who are destined for other learned pursuits and professions. We shall speak more fully about this part of the subject a little further on. Before leaving the topic of English education, however, we have one or two supplementary observations to make, suggested by the remarks of other writers which we have come across since we began writing the present article.
F. Dalgairns, in an article which he has published in the Contemporary Review, has expressed himself in a manner quite similar to our own respecting the necessity of a return to the scholastic philosophy. His remarks have given us great pleasure, and they furnish one more proof of the tendency toward unity in philosophical doctrine among Catholics which is daily spreading and gaining strength. One observation of his on this head is specially worthy of attention. He says that it is necessary, if we desire to teach the scholastic philosophy to those who have received or are receiving a modern or English education, to translate and explain its terms in the best and most intelligible English. A mere literal translation from Latin text-books will not answer the purpose. This is very true, and we cannot refrain from expressing the wish that the health and occupations of F. Dalgairns may permit him to write an entire series of philosophical essays, like the one he has just published on the Soul, to which we have just referred. Indeed, we know of no one better fitted by intellectual aptitude for metaphysical reasoning and mastery of the requisite art as a writer, to prepare a manual of philosophy for English students.
The Dublin Review has repeated and sanctioned the observations of F. Dalgairns, and has added something to them equally worthy to be noticed—to wit, that our Catholic text-books of logic need to be improved by incorporating into them the results of the more careful and thorough analysis of the laws of logic which has been made by several English writers. It is very true that, although the English metaphysic is a sorry affair, there have been several very acute logicians among modern English thinkers; as, for instance, Mr. Mill, Mr. De Morgan, and Sir William Hamilton. We suppose that the Dublin Review intends to designate the doctrine of what is technically called the "quantification of the predicate" made known by the two authors last mentioned, simultaneously and independently of each other, as a real discovery in logical science, and an addition to Aristotle's laws. We hope the matter will be further discussed, and that not only English and American writers interested in the subject of philosophical teaching will give it their attention, but Continental scholars also. For our own part, our rôle at present is the modest one of giving hints and provoking discussion, and we therefore abstain from going any deeper than a mere scratch of the rich soil we hope to see well dug and planted before long.