Pedagogics as a System Part 11

--The course which the developing of the philanthropic ideal has taken is as follows: (1) Rousseau in his writings, _Emile_ and the _Nouvelle Heloise_, first preached the evangel of Natural Education, the abstraction from History, the negation of existing culture, and the return to the simplicity and innocence of nature. Although he often himself testified in his experience his own p.r.o.neness to evil in a very discouraging way, he fixed as an almost unlimited axiom in French and German Pedagogics his princ.i.p.al maxim, that man is by nature good. (2) The reformatory ideas of Rousseau met with only a very infrequent and sporadic introduction among the Romanic nations, because among them education was too dependent on the church, and retained its cloister-like seclusion in seminaries, colleges, &c. In Germany, on the contrary, it was actualized, and the _Philanthropia_, established by Basedow in Dessau, Brunswick, and Schnepfenthal, made experiments, which nevertheless very soon departed somewhat from the ultraism of Basedow and had very excellent results. (3) Humanity existed _in concreto_ only in the form of nations. The French nation, in their revolution, tried the experiment of abstracting from their history, of levelling all distinctions of culture, of enthroning a despotism of Reason, and of organizing itself as humanity, pure and simple. The event showed the impossibility of such a beginning. The national energy, the historical impulse, the love of art and science, came forth from the midst of the revolutionary abstraction, which was opposed to them, only the more vigorously. The _grande nation_, their _grande armee_, and _gloire_--that is to say, for France--absorbed all the humanitarian phases. In Germany the philanthropic circle of education was limited to the higher ranks. There was no exclusiveness in the _Philanthropia_, for there n.o.bles and citizens, Catholics and Protestants, Russians and Swiss, were mingled; but these were always the children of wealthy families, and to these the plan of education was adapted. Then appeared Pestalozzi and directed education also to the lower cla.s.ses of society--those which are called, not without something approaching to a derogatory meaning, _the people_. From this time dates popular education, the effort for the intellectual and moral elevation of the hitherto neglected atomistic human being of the non-property-holding mult.i.tude. There shall in future be no dirty, hungry, ignorant, awkward, thankless, and will-less ma.s.s, devoted alone to an animal existence. We can never rid ourselves of the lower cla.s.ses by having the wealthy give something, or even their all, to the poor, so as to have no property themselves; but we can rid ourselves of it in the sense that the possibility of culture and independent self-support shall be open to every one, because he is a human being and a citizen of the commonwealth. Ignorance and rudeness and the vice which springs from them, and the malevolent frame of mind against the human race, which are bound up with crime--these shall disappear. Education shall train man to self-conscious obedience to law, as well as to kindly feeling towards the erring, and to an effort not merely for their removal but for their improvement. But the more Pestalozzi endeavored to realize his ideal of human dignity, the more he comprehended that the isolated power of a private man could not attain it, but that the nation itself must make their own education their first business. Fichte by his lectures first made the German nation fully accept these thoughts, and Prussia was the first state which, by her public schools and her conscious preparation for defence, broke the path for National Education; while among the Romanic nations, in spite of their more elaborate political formalism, it still depends partly upon the church and partly upon the accident of private enterprise. Pestalozzi also laid a foundation for a national pedagogical literature by his story of _Leonard and Gertrude_. This book appeared at first in 1784, i.e. in the same year in which Schiller's _Robbers_ and Kant's _Critique of Pure Reason_ announced a new phase in the Drama and in Philosophy.--

--The incarnation of G.o.d, which was, up to the time of the Reformation, an esoteric mystery of the Church, has since then become continually more and more an exoteric problem of the State.--

_3. Free Education._

-- 260. The ideal of culture of the humanitarian and the philanthropic education was taken up into the conception of an education which recognizes the Family, social caste, the Nation, and Religion, as positive elements of the practical spirit, but which will know each of these as determined from within through the idea of humanity, and laid open for reciprocal dialectic with the rest. Physical development shall become the subject of a national system of gymnastics fas.h.i.+oned for use, and including in itself the knowledge of the use of arms. Instruction shall, in respect to the general encyclopaedic culture, be the same for all, and parallel to this shall run a system of special schools to prepare for the special avocations of life. The method of instruction shall be the simple representation of the special idea of the subject, and no longer the formal breadth of an acquaintance with many subjects which may find outside the school its opportunity, but within it has no meaning except as the history of a science or an art. Moral culture must be combined with family affection and the knowledge of the laws of the commonwealth, so that the dissension between individual morality and objective legality may ever more and more disappear. Education shall, without estranging the individual from the internality of the family, accustom him more and more to public life, because criticism of this is the only thing which can prevent the cynicism of private life, the half-ness of knowledge and will, and the spirit of caste, which has so extensively prevailed. The individual shall be educated into a self-consciousness of the essential equality and freedom of all men, so that he shall recognize and acknowledge himself in each one and in all.

But this essential and solid unity of all men shall not evaporate into the insipidity of a humanity without distinctions, but instead it shall realize the form of a determinate individuality and nationality, and shall enlighten the idiosyncrasy of its nation into a broad humanity.

The unrestricted striving after Beauty, Truth, and Freedom, actually through its own strength and immediately, not merely mediately through ecclesiastical consecration, will become Religion.

The Education of the State must rise to a preparation for the unfettered activity of self-conscious Humanity.

THE SCIENCE OF EDUCATION.

A PARAPHRASE OF DR. KARL ROSENKRANZ'S PAEDAGOGIK ALS SYSTEM.

BY ANNA C. BRACKETT.

ST. LOUIS: G. I. JONES AND COMPANY.

1878.

Entered according to Act of Congress, in the year 1878, by WILLIAM T. HARRIS, In the office of the Librarian of Congress, at Was.h.i.+ngton.

PREFACE.

The translation of "Pedagogics as a System" was prepared and published five years ago. The wide demand for it that has made itself known since that time, especially in normal schools, has proved the value of such works in the domain of education. At the same time, the difficulty the students have always found in its use--a difficulty inseparable from any translation of a German metaphysical treatise--has led us to the conviction that a paraphrase into a more easily understood form is a necessity, if the thought of Rosenkranz is to be appropriated by the very cla.s.s who are most in need of it. As was remarked in the preface to the translation, we have in English no other work of similar size which contains so much that is valuable to those engaged in the work of education. It is no compendium of rules or formulas, but rather a systematic, logical treatment of the subject, in which the attention is, as it were, concentrated upon the whole problem of education, while that problem is allowed to work itself out before us. To paraphrase the text--or, rather, to translate it from the metaphysical language in which it at present appears into a language more easy of comprehension--without losing the real significance of the statements, is the task which is here undertaken. Free ill.u.s.trations and suggestions have been interwoven to give point and application to the thoughts and principles stated. This translation, or paraphrase, follows the paragraphs of the original and of the first translation. The a.n.a.lysis of the whole work, as it appeared in the original translation, is appended at the end of the "Introduction," as a guide to the student.

THE SCIENCE OF EDUCATION.

INTRODUCTION.

-- 1. The science of Pedagogics may be called a secondary science, inasmuch as it derives its principles from others. In this respect it differs from Mathematics, which is independent. As it concerns the development of the human intelligence, it must wait upon Psychology for an understanding of that upon which it is to operate, and, as its means are to be sciences and arts, it must wait upon them for a knowledge of its materials. The science of Medicine, in like manner, is dependent on the sciences of Biology, Chemistry, Physics, etc. Moreover, as Medicine may have to deal with a healthy or unhealthy body, and may have it for its province to preserve or restore health, to a.s.sist a natural process (as in the case of a broken bone), or to destroy an unnatural one (as in the case of the removal of a tumor), the same variety of work is imposed upon Education.[1]

-- 2. Since the rules of Pedagogics must be extremely flexible, so that they may be adapted to the great variety of minds, and since an infinite variety of circ.u.mstances may arise in their application, we find, as we should expect, in all educational literature room for widely differing opinions and the wildest theories; these numerous theories, each of which may have a strong influence for a season, only to be overthrown and replaced by others.[2] It must be acknowledged that educational literature, as such, is not of a high order. It has its cant like religious literature. Many of its faults, however, are the result of honest effort, on the part of teachers, to remedy existing defects, and the authors are, therefore, not harshly to be blamed. It is also to be remembered that the habit of giving reproof and advice is one fastened in them by the daily necessity of their professional work.[3]

-- 3. As the position of the teacher has ceased to be undervalued, there has been an additional impetus given to self-glorification on his part, and this also--in connection with the fact that schools are no longer isolated as of old, but subject to constant comparison and compet.i.tion--leads to much careless theorizing among its teachers, especially in the literary field.

-- 4. Pedagogics, because it deals with the human spirit, belongs, in a general cla.s.sification of the sciences, to the philosophy of spirit, and in the philosophy of spirit it must be cla.s.sified under the practical, and not the merely theoretical, division. For its problem is not merely to comprehend the nature of that with which it has to deal, the human spirit--its problem is not merely to influence one mind (that of the pupil) by another (that of the teacher)--but to influence it in such a way as to produce the mental freedom of the pupil. The problem is, therefore, not so much to obtain performed works as to excite mental activity. A creative process is required. The pupil is to be forced to go in certain beaten tracks, and yet he is to be so forced to go in these that he shall go of his own freewill. All teaching which does not leave the mind of the pupil free is unworthy of the name. It is true that the teacher must understand the nature of mind, as he is to deal with mind, but when he has done this he has still his main principle of action unsolved; for the question is, knowing the nature of the mind, How shall he incite it to action, already predetermined in his own mind, without depriving the mind of the pupil of its own free action? How shall he restrain and guide, and yet not enslave?

If, in cla.s.sifying all sciences, as suggested at the beginning of this section, we should subdivide the practical division of the Philosophy of Spirit, which might be called Ethics, one could find a place for Pedagogics under some one of the grades of Ethics. The education which the child receives through the influence of family life lies at the basis of all other teaching, and what the child learns of life, its duties, and possibilities, in its own home, forms the foundation for all after-work. On the life of the family, then, as a presupposition, all systems of Education must be built. In other words, the school must not attempt to initiate the child into the knowledge of the world--it must not a.s.sume the care of its first training; that it must leave to the family.[4] But the science of Pedagogics does not, as a science, properly concern itself with the family education, or with that point of the child's life which is dominated by the family influence. That is education, in a certain sense, without doubt, but it does not properly belong to a science of Pedagogics. But, on the other hand, it must be remembered that this science, as here expounded, presupposes a previous family life in the human being with whom it has to deal.

-- 5. Education as a science will present the necessary and universal principles on which it is based; Education as an art will consist in the practical realization of these in the teacher's work in special places, under special circ.u.mstances, and with special pupils. In the skillful application of the principles of the science to the actual demands of the art lies the opportunity for the educator to prove himself a creative artist; and it is in the difficulty involved in this practical work that the interest and charm of the educator's work consists.

The teacher must thus adapt himself to the pupil. But, in doing so, he must have a care that he do not carry this adaptation to such a degree as to imply that the pupil is not to change; and he must see to it, also, that the pupil shall always be worked upon by the matter which he is considering, and not too much by the personal influence of the teacher through whom he receives it.[5]

-- 6. The utmost care is necessary lest experiments which have proved successful in certain cases should be generalized into rules, and a formal, dead creed, so to speak, should be adopted. All professional experiences are valuable as material on which to base new conclusions and to make new plans, but only for that use. Unless the day's work is, every day, a new creation, a fatal error has been made.

-- 7. Pedagogics as a science must consider Education--

(1) In its general idea;

(2) In its different phases;

(3) In the special systems arising from this general idea, acting under special circ.u.mstances at special times.[6]

-- 8. With regard to the First Part, we remark that by Education, in its general idea, we do not mean any mere history of Pedagogics, nor can any history of Pedagogics be subst.i.tuted for a systematic exposition of the underlying idea.

-- 9. The second division considers Education under three heads--as physical, intellectual, and moral--and forms, generally, the princ.i.p.al part of all pedagogical treatises.

In this part lies the greatest difficulty as to exact limitation. The ideas on these divisions are often undefined and apt to be confounded, and the detail of which they are capable is almost unlimited, for we might, under this head, speak of all kinds of special schools, such as those for war, art, mining, etc.

-- 10. In the Third Part we consider the different realizations of the one general idea of Pedagogics as it has developed itself under different circ.u.mstances and in different ages of the world.

The general idea is forced into different phases by the varying physical, intellectual, and moral conditions of men. The result is the different systems, as shown in the a.n.a.lysis. The general idea is one.

The view of the end to be obtained determines in each case the actualization of this idea. Hence the different systems of Education are each determined by the stand-point from which the general ideal is viewed. Proceeding in this manner, it might be possible to construct a history of Pedagogics, _a priori_, without reference to actual history, since all the possible systems might be inferred from the possible definite number of points of view.

Each lower stand-point will lead to a higher, but it will not be lost in it. Thus, where Education, for the sake of the nation,[7] merges into the Education based on Christianity, the form is not thereby destroyed, but, rather, in the transition first attains its full realization. The systems of Education which were based on the idea of the nation had, in the fullness of time, outgrown their own limits, and needed a new form in order to contain their own true idea. The idea of the nation, as the highest principle, gives way for that of Christianity. A new life came to the old idea in what at first seemed to be its destruction. The idea of the nation was born again, and not destroyed, in Christianity.

-- 11. The final system, so far, is that of the present time, which thus is itself the fruit of all the past systems, as well as the seed of all systems that are to be. The science of Pedagogics, in the consideration of the system of the present, thus again finds embodied the general idea of education, and thus returns upon itself to the point from whence it set out. In the First and Second Parts there is already given the idea which dominates the system found thus necessarily existing in the present.

{FIRST PART. {Its Nature.

{In its General {Its Form.

{ Idea. {Its Limits.

{ {SECOND PART. {Physical.

{In its Special {Intellectual.

{ Elements. {Moral.

{ { { { {Family China.

{ { {Pa.s.sive. {Caste India.

{ { { {Monkish Thibet.

{ { { { { { {Military Persia.

{ {National. {Active {Priestly Egypt.

{ { { {Industrial Phnicia.

{ { { { { { {aesthetic Greece.

E { { {Individual. {Practical Rome.

D { { { {Abstract {Northern.

U { { { { Individual{ Barbarians.

C { { A { {Theocratic. . . . . . . . . . . . Jews.

T { { I { {Monkish.

O {THIRD PART. { N {In its { { Particular { { Systems. { { {Chivalric.