Essays on Education and Kindred Subjects. Spencer Herbert

to age – if we remember that these respective types came from a common stock, and that hence the present marked differences between them must have arisen from the action of modifying circumstances upon successive generations who severally transmitted the accumulated effects to their descendants – if we find the differences to be now organic, so that a French child grows into a French man even when brought up among strangers – and if the general fact thus illustrated is true of the whole nature, intellect inclusive; then it follows that if there be an order in which the human race has mastered its various kinds of knowledge, there will arise in every child an aptitude to acquire these kinds of knowledge in the same order. So that even were the order intrinsically indifferent, it would facilitate education to lead the individual mind through the steps traversed by the general mind. But the order is not intrinsically indifferent; and hence the fundamental reason why education should be a repetition of civilisation in little. It is provable both that the historical sequence was, in its main outlines, a necessary one; and that the causes which determined it apply to the child as to the race. Not to specify these causes in detail, it will suffice here to point out that as the mind of humanity placed in the midst of phenomena and striving to comprehend them, has, after endless comparisons, speculations, experiments, and theories, reached its present knowledge of each subject by a specific route; it may rationally be inferred that the relationship between mind and phenomena is such as to prevent this knowledge from being reached by any other route; and that as each child's mind stands in this same relationship to phenomena, they can be accessible to it only through the same route. Hence in deciding upon the right method of education, an inquiry into the method of civilisation will help to guide us.

      5. One of the conclusions to which such an inquiry leads, is, that in each branch of instruction we should proceed from the empirical to the rational. During human progress, every science is evolved out of its corresponding art. It results from the necessity we are under, both individually and as a race, of reaching the abstract by way of the concrete, that there must be practice and an accruing experience with its empirical generalisation, before there can be science. Science is organised knowledge; and before knowledge can be organised, some of it must be possessed. Every study, therefore, should have a purely experimental introduction; and only after an ample fund of observations has been accumulated, should reasoning begin. As illustrative applications of this rule, we may instance the modern course of placing grammar, not before language, but after it; or the ordinary custom of prefacing perspective by practical drawing. By and by further applications of it will be indicated.

      6. A second corollary from the foregoing general principle, and one which cannot be too strenuously insisted on, is, that in education the process of self-development should be encouraged to the uttermost. Children should be led to make their own investigations, and to draw their own inferences. They should be told as little as possible, and induced to discover as much as possible. Humanity has progressed solely by self-instruction; and that to achieve the best results, each mind must progress somewhat after the same fashion, is continually proved by the marked success of self-made men. Those who have been brought up under the ordinary school-drill, and have carried away with them the idea that education is practicable only in that style, will think it hopeless to make children their own teachers. If, however, they will consider that the all-important knowledge of surrounding objects which a child gets in its early years is got without help – if they will remember that the child is self-taught in the use of its mother tongue – if they will estimate the amount of that experience of life, that out-of-school wisdom, which every boy gathers for himself – if they will mark the unusual intelligence of the uncared-for London gamin, as shown in whatever directions his faculties have been tasked – if, further, they will think how many minds have struggled up unaided, not only through the mysteries of our irrationally-planned curriculum, but through hosts of other obstacles besides; they will find it a not unreasonable conclusion that if the subjects be put before him in right order and right form, any pupil of ordinary capacity will surmount his successive difficulties with but little assistance. Who indeed can watch the ceaseless observation, and inquiry, and inference going on in a child's mind, or listen to its acute remarks on matters within the range of its faculties, without perceiving that these powers it manifests, if brought to bear systematically upon studies within the same range, would readily master them without help? This need for perpetual telling results from our stupidity, not from the child's. We drag it away from the facts in which it is interested, and which it is actively assimilating of itself. We put before it facts far too complex for it to understand; and therefore distasteful to it. Finding that it will not voluntarily acquire these facts, we thrust them into its mind by force of threats and punishment. By thus denying the knowledge it craves, and cramming it with knowledge it cannot digest, we produce a morbid state of its faculties; and a consequent disgust for knowledge in general. And when, as a result partly of the stolid indolence we have brought on, and partly of still-continued unfitness in its studies, the child can understand nothing without explanation, and becomes a mere passive recipient of our instruction, we infer that education must necessarily be carried on thus. Having by our method induced helplessness, we make the helplessness a reason for our method. Clearly then, the experience of pedagogues cannot rationally be quoted against the system we are advocating. And whoever sees this, will see that we may safely follow the discipline of Nature throughout – may, by a skilful ministration, make the mind as self-developing in its later stages as it is in its earlier ones; and that only by doing this can we produce the highest power and activity.

      7. As a final test by which to judge any plan of culture, should come the question, – Does it create a pleasurable excitement in the pupils? When in doubt whether a particular mode or arrangement is or is not more in harmony with the foregoing principles than some other, we may safely abide by this criterion. Even when, as considered theoretically, the proposed course seems the best, yet if it produces no interest, or less interest than some other course, we should relinquish it; for a child's intellectual instincts are more trustworthy than our reasonings. In respect to the knowing-faculties, we may confidently trust in the general law, that under normal conditions, healthful action is pleasurable, while action which gives pain is not healthful. Though at present very incompletely conformed to by the emotional nature, yet by the intellectual nature, or at least by those parts of it which the child exhibits, this law is almost wholly conformed to. The repugnances to this and that study which vex the ordinary teacher, are not innate, but result from his unwise system. Fellenberg says, "Experience has taught me that indolence in young persons is so directly opposite to their natural disposition to activity, that unless it is the consequence of bad education, it is almost invariably connected with some constitutional defect." And the spontaneous activity to which children are thus prone, is simply the pursuit of those pleasures which the healthful exercise of the faculties gives. It is true that some of the higher mental powers, as yet but little developed in the race, and congenitally possessed in any considerable degree only by the most advanced, are indisposed to the amount of exertion required of them. But these, in virtue of their very complexity, will, in a normal course of culture, come last into exercise; and will therefore have no demands made on them until the pupil has arrived at an age when ulterior motives can be brought into play, and an indirect pleasure made to counterbalance a direct displeasure. With all faculties lower than these, however, the immediate gratification consequent on activity, is the normal stimulus; and under good management the only needful stimulus. When we have to fall back on some other, we must take the fact as evidence that we are on the wrong track. Experience is daily showing with greater clearness, that there is always a method to be found productive of interest – even of delight; and it ever turns out that this is the method proved by all other tests to be the right one.

      With most, these guiding principles will weigh but little if left in this abstract form. Partly, therefore, to exemplify their application, and partly with a view of making sundry specific suggestions, we propose now to pass from the theory of education to the practice of it.

      It was the opinion of Pestalozzi, and one which has ever since his day been gaining ground, that education of some kind should begin from the cradle. Whoever has watched, with any discernment, the wide-eyed gaze of the infant at surrounding objects knows very well that education does begin thus early, whether we intend it or not; and that these fingerings and suckings of everything it can lay hold of, these open-mouthed listenings to every sound, are first steps in the series which