We are afraid that the reader must be tired of following us in this enumeration of philosophical, theological, and historical mistakes, and we ourselves are tired of our irksome task. Indeed, the psychology and the ethics of our author are open to as much criticism as the rest of the work; but what we have said abundantly suffices to justify our opinion that F. Louage's text-book has no claim to adoption in Catholic schools. Accordingly, we [pg 243] shall omit the detailed examination of the last 86 pages of his work. But we cannot conceal the fact that we have been much surprised and pained at the open profession of ontologism made by the author in his article “On the Nature and Origin of our Ideas.” That Dr. Brownson, in his Review, should try to show that his own ontologism can be philosophically defended and does not fall under ecclesiastical condemnation, we do not wonder. He is not a priest; he does not write for school-boys, but addresses himself to educated men, who can sift his arguments, and dismiss with a benign smile what they think to be unsound; and, after all, he takes great care to screen himself behind a newly invented distinction between ideal intuition, and perception or cognition, based on the assumption, honestly maintained by him, that “intuition is the act of the object, not of the subject.” But with our “text-book” the case is very different. F. Louage makes no distinctions, and takes no precautions. He declares unconditionally that “God is present to our intellect, and seen by it,” and that “all rational ideas come into the mind by the intuitive perception of the simple being, or of God,” and that, “in a word, all rational ideas, after all, are nothing else than the idea of the simple being (God) considered in itself” (p. 156). Can the author be ignorant that this doctrine coincides with the doctrine which, on the 18th of September, 1861, the Roman Congregation of the Holy Inquisition has declared to be untenable (tuto tradi non posse)? The reverend author believes that “this doctrine has been held by S. Augustine, S. Anselm, S. Bonaventure, Bossuet, and many others”; but we doubt whether this fact, even if it were well established, would afford him sufficient protection against the Roman declaration. We presume, in fact, that S. Augustine, S. Anselm, etc., are better known and understood in Rome than in America. But, waiving all discussion on the subject, we cannot but repeat that a text-book for Catholic schools must not teach as “the true doctrine,” and not even as a probable doctrine, what the Catholic Church shuns as unsound, unsafe, and untenable. This “true doctrine,” nevertheless, he says, is “a mere hypothesis”!
And here we stop. We have given sixty passages of F. Louage's book, by which it is manifest that his course of philosophy is as sadly deficient in philosophical accuracy as it is glaringly incomplete in its survey of the philosophical topics. It is to be regretted that a man of his facility in writing has not devoted himself to some subject more congenial to his talents. Such books as this are a mistake. A philosophy which is not precise in its definitions nor deep in its bearings can only do harm. Such a philosophy will certainly not enable the young student successfully to uphold truth, nor make him proof against sophistry, nor afford him any guidance whatever in after-life. It will, on the contrary, lay him open to temptation and seduction, as it will open his eyes to many objections which he has not the power to solve. Indeed, unpretending common sense is safer for individuals and for nations than a superficial philosophical training. A sad experience shows this to be a fact. It was shallow philosophy that most powerfully aided the spread of rationalism and infidelity in France, Germany, and other European nations. America needs no such thing.
We need thorough and comprehensive philosophical teaching in accordance with the tradition of the schools which have been formed and directed by the highest ecclesiastical authority, and which shall be conducted by men thoroughly competent for the task. The only fruit our youth can gather from any other system will be noxious in its effects both on their minds and their morals. Yet, as we cannot remain idly waiting and doing nothing until the perfect system of education descends from heaven, we cannot dismiss this important matter without a few more remarks upon the practical course to be pursued under our present disadvantages.
In the first place, we renew our recommendation of F. Hill's text-book for all classes which cannot make use of a Latin manual, and are capable of understanding the above-mentioned treatise. Professors who understand the Latin language can prepare themselves to elucidate and supplement the text by their own lectures and explanations. Those who read French will find in the translation of F. Kleutgen's Philosophie der Vorzeit into that language an exposition of scholastic philosophy, with a refutation of modern errors, which will be of the greatest utility. Those who read German are referred to the works of Dr. Stöckl, and those who read Italian to San Severino[83] and the admirable treatise of Liberatore—Della Conoscenza Intellettuale. It is a pity that these works of Kleutgen and Liberatore could not be at once translated into English, while we are waiting for the coming man who will give us a great original work. The Catholic Unions which are so devotedly pursuing “studies” in respect to education, or some other society of young men anxious to promote their own intellectual culture, could not do better than to provide for the necessary expense of making and publishing these and similar translations. The English language is poorly provided with works of this kind. If the study of Latin must be excluded from the education of so many of our intelligent and cultured young men, or so superficially pursued as to be practically useless, it cannot be too earnestly recommended to them to learn the French, German, and Italian languages, or at least one or two of them, that they may have access to their rich and abundant stores of Catholic literature, contained not only in books, but in the periodicals, which are conducted with an ability and extended over a range of subjects far beyond what our own have yet attained. This last remark applies especially to the French periodicals. The best works ought, however, to be translated into English, and the only obstacle to this desirable work is the expense, which at present effectually hinders its being done, except for very popular and salable books.
Something ought to be done to enable young men who discover at a later period, when they are already engaged in the business of life, the defects of their education, to supply these in some way. The manly and sensible letter of the alumni of the Dublin Catholic University to the Irish bishops expresses a want felt not only by young men in Ireland, but also in England and America. These young Irishmen point out two notable defects in their collegiate instruction—a defect [pg 245] of instruction in physical science, and a defect of instruction in the science of Catholic doctrine. The Irish bishops, and the English bishops also, are beginning energetic and wise measures for the improvement of higher education for Catholic young men. At present, there seems no immediate prospect of similar measures being undertaken in this country; but, as a practical substitute, we venture to suggest to Catholic Unions and other societies that courses of lectures would partly supply that lack, which is felt by so many, of the more regular and systematic instruction which they did not receive at college.
In respect to the actual instruction at present given in schools, there remains one other important point to be noticed. It is a regular part of the plan of study in our academies for young ladies, to give them lessons in philosophy during the last two years of their course. After a short course of pure logic, which presents no special difficulty, the pupils of the academies under the Ladies of the Sacred Heart—which may be taken as a specimen, we suppose, of other schools of similar grade—have two lessons a week in what is called “mental philosophy,” and another lesson in ethics, during two years. The early age at which the pupils graduate, which is usually about the completion of their eighteenth year, and the many branches of study they are expected to pursue, make it impossible to give more time to these lessons. F. Hill's text-book seems to be too difficult for use in these schools under the present circumstances. Some might think it would be better to drop the study of philosophy altogether in young ladies' schools, and cite in their own favor what we have said above of the mischief of superficial instruction in this science. But, in the first place, if we were to give this counsel, there is no probability that it would be followed; and our own acquaintance with the intellectual condition and wants of this very interesting and important class of young people induces us to think, that they cannot be relegated entirely to the catechism class, and really require instruction in these higher branches of mental and moral science. We would like to see the experiment of using F. Hill's Philosophy fairly tried with these classes, before it is rejected as too difficult. If an easier one is found to be necessary, the only thing to be done is to try to make such a text-book, which shall be solid, accurate, sufficiently comprehensive, and yet written with a lucidity of style and explained with an appositeness of illustration, by examples, which will make it intelligible both to the teachers and the pupils. A difficult task, certainly, and requiring a very unusual combination of high intellectual capacity and science with tact and skill in the adaptation of style and manner to the condition of the juvenile mind. Yet is it not equally difficult to make a good catechism? If it is feasible to produce such a text-book, we think there are classes of boys for whom it would be as useful as for female pupils. There are unquestionably women, as well as men, who need and are capable of a much higher intellectual discipline than that which is possible for the generality; but we see no way for such persons to obtain what they desire, except by their own private reading, aided by the advice of a learned and judicious counsellor, unless some change were made in [pg 246] the present system by providing a longer course and more advanced instruction for a select class of pupils.
This leads us to remark that the religious women who are dedicated to the work of higher instruction need themselves better preparation for their elevated and important task than they can at present receive in convents. Beyond their previous education in the convent-school, which prepares them only to give what they have received, they can at present proceed no further, except by private study, for which both time and proper books are lacking. Lectures by learned priests, which advanced pupils might attend, would be the most effectual means of giving this training. And as the principal object of these higher studies is not a mere intellectual culture, but education in the principles and doctrines of the Catholic religion, there is need of more thorough doctrinal, and we might even say theological instruction in convent-schools, from priests who can devote a large part of their time and labor to a truly pastoral care of this choice and precious portion of Christ's flock—religious women and the young girls under their maternal care. There are many things to be amended and improved in all departments of Catholic education. Emendemus in melius quod ignoranter peccavimus.
Easter.
He's risen: O stars! rejoice; O angels! sing;