A Practical Enquiry into the Philosophy of Education Part 17

We all admire what is termed "Roman Greatness,"--that self-esteem that would not allow the possessor to degrade himself, even in his own estimation, by indulging in any thing that was mean, or disreputable, or contrary to the unchangeable rule of right. Cato's probity, who chose to die rather than appear to connive at selfishness; and Brutus's love of justice, who could, with a n.o.ble heroism, and without faltering, doom even his own sons to death in the midst of the entreaties of his friends for their pardon, and the concurrence of the people;--are but two out of numberless instances from ancient history. Now we ask, if we admire, and approve of men being so jealous of _their_ honour, is it to be imagined that the G.o.d who made them, and who implanted those high moral sentiments in their b.r.e.a.s.t.s, should be less jealous of _his_?--Every one will acknowledge that he is infinitely more so.--And it is in accordance with this true philosophical sentiment, that we come to the conclusion, that to teach religion,--that is, to teach the character of G.o.d, and the duty we owe him,--without what is called the "peculiar doctrines" of Christianity, is to lower the character of the Almighty, and to impugn his holiness, his faithfulness, his justice, and even his goodness;--things under the imputation of which even a high-minded Roman would have felt himself degraded and insulted.

In teaching Religion and Morality to the young, therefore, the pupil must know, that G.o.d is too holy to look upon sin, or to connive at it;--too just to permit the very least transgression to pa.s.s with impunity;--too faithful to allow his intimations, either in Nature, or in Providence, or in Scripture, ever to fail, or to be called in question, without danger;--and too good to risk the happiness of his holy creatures, by allowing them to suppose it even _possible_ that they can ever indulge in sin, and yet escape misery. Where a knowledge of these attributes of Deity is _wanting_, his character must appear grievously defective; but wherever they are _denied_, it is most blasphemously dishonoured.--Hence the importance of even a child knowing how it is that "G.o.d can be just, while he justifies the unG.o.dly."

All these perfections, with the additional revelation of his mercy and grace, are exhibited, and greatly magnified and honoured, by the Christian scheme; and it is to the simplicity of this, as the foundation of the child's education, that we wish at present to direct the attention of the parent and teacher.

A child may be taught to know that G.o.d hates sin, and that he must, as a just G.o.d, punish even the least transgression. There is no difficulty in understanding this simple truth. And it may be made equally clear, that man must have suffered for himself, and that for ever, if G.o.d had not sent his Son Jesus Christ to endure in their place the punishment which the inflexible nature of his justice required. To believe that G.o.d will pardon sin _without_ such an atonement, is, as we have shewn, to sully the character of G.o.d; while to believe it, and to act upon the belief, is at once the highest honour we can pay to his perfections, and becomes the strongest possible stimulant to a grateful heart to avoid sin, and to strive to love and to obey Him. This accordingly is the sum of Christianity, when divested of its technicalities; and this is the foundation,--and the only proper foundation, upon which to rear either morality or religion. But it _does_ form a solid and ample foundation for that purpose. And there is perhaps no Christian of any sect who will deny, that either child or adult, who simply depends for pardon and acceptance with a holy G.o.d, on the subst.i.tution of the Saviour, and who, in evidence of his sincerity, strives to hate and avoid sin, and to love and obey G.o.d, is not in a safe state.

In teaching these simple fundamental truths to the young, the parent or teacher will find the "Shorter Confession of Faith," of great use. Its "First Step" ought to be taught first; and the second must on no account be proceeded with, till the truths in the first have become familiar.

The same rule ought also to be adopted with the second, before pa.s.sing to the third. The "First Initiatory Catechism" has also been found of great benefit to the young; and which is very easily and successfully taught by means of its Key.

The foundation being thus laid, the great object of the teacher then is to train the child to duty;--teaching, in a familiar way, what _conduct_ ought to be avoided, and what pursued,--what is displeasing to G.o.d, and what he delights in. This can only be done, or at least is best done, by drawing lessons from Scripture. The very commandment, "Thou shalt not steal," is dealt with by Nature in this way; for when we examine the operation of the mind, when acting even upon the direct precept, we find that it a.s.sumes the form of a lesson, which in that case is only an echo of the command. Scripture example and narrative, however, are always preferable with children; and perhaps the best method of initiating them into the ability to perceive and draw lessons generally, will be to begin and carry them forward by means of the "Progressive Exercises" at the end of the First Initiatory Catechism. Very young children are able to _commence_ this important exercise; and the information and directions given in the Key will enable any monitor to carry them forward.

The application of the lessons ought to be the princ.i.p.al concern of the teacher. On this much of their utility depends, and of which the following will afford a sufficient example.

In the 5th line of the "Progressive Exercises," above referred to, the announcement is simply that "Rebekah was obliging,"--from which the child will readily enough draw the lesson, that "we also should be obliging." But to _apply_ this lesson, the teacher is to suppose a corresponding case, and to ask the child how it ought to behave on that occasion. For example, he may ask, "If a companion wanted a sight of your book, what should you do?" "Lend it to him."--"From what do you get that lesson?" "From Rebekah being obliging."--"If you saw your companion drop his ball, or his marble, without perceiving it, what should you do?" "Pick it up and give it to him."--"How do you know that you ought to do that?" "From G.o.d giving Rebekah as our example, who was obliging."

The field which here opens up for the ingenuity of the teacher for the moral improvement of the young is almost boundless.

Note T, p. 318.--The method which both Nature and experience have pointed out, as the best for giving a practical knowledge of the principles of Natural Philosophy to children, is to state and explain some general principle, such as, that "Soft and porous bodies are bad conductors (of heat;") and then set them to think, by asking what special lessons that general truth teaches them. This leads the pupil to a train of thought, which will at all events prepare him for the proper lessons when suggested by the teacher, and which will enable him at once to perceive why his mother has to make use of a cloth when using the smoothing iron; why a metal tea-pot must have a wooden handle;--why soft clothing preserves the heat of his body, and keeps him warm;--and why the poker by the fire gets heated throughout, while a piece of wood, the same length and in the same spot, remains comparatively cool.

To teach the phenomena of Nature, out of their mutual relations to the general principle, would be both laborious and evanescent, because of the want of the great connecting link, afforded by the a.n.a.lytical method here supposed. It was by the above means that the children, in the experiment in Aberdeen, and more especially those in that at Newry, appeared to the examinators to be inexhaustible; they having, during a s.p.a.ce of time unprecedentedly short, got hold of principles which enabled them, without any great stretch of memory, and by the a.s.sociation of ideas, to account for hundreds of familiar objects and circ.u.mstances, the nature and working of which they had never perhaps thought of before.

The application of the lessons in these exercises is equally necessary, and equally beneficial. It may be _directly_ from some of the lessons drawn, such as, "Why is it inconvenient to handle hot irons?" "Because hard bodies readily conduct heat." Or it may be varied by asking the reason of a phenomenon not formerly perceived;--such as, "Why does the fire scorch the foot when it is without a stocking, and not when we have a stocking on?" "Because soft bodies, such as the stocking, do not readily conduct heat." These are sufficient as specimens of the mode of conducting cla.s.ses upon these principles; the "Steps," and their "Keys,"

constructed for the purpose, will a.s.sist both teacher and pupil in their proper working.

Note U, p. 320.--In teaching children to read, two things are to be specially observed.--_First_, that the child shall know that the letters in a syllable are used merely as the signs of sound, by the combination of which he is to get a _hint_ only of the sound of the whole word. This will very soon enable him to teach himself.--The _second_ is, that the child shall know that his reading is only another way of getting at truth by words _seen_, instead of words _heard_. This will make him search for the ideas, even while learning to read; and the habit being formed, he will never afterwards be satisfied without understanding all that he reads.

The letters of the Alphabet, with their powers, having been made familiar, the "First Cla.s.s Book" may be put into the pupil's hand, and the first word taught him by the combination of the three letters,--"Bob." Shew him how the letters p.r.o.nounced shortly, and rapidly one after another, _form the word_. He will then be able to _read_ this word wherever he finds it. The word "has," is to be taught in the same way, and then the word "dog." He must then be asked, "Who has a dog?" and "What has Bob?" till he understands that these three words convey an idea. The second and succeeding lines are to be taught the same way;--the teacher making him read the words in different parts _out of their order_, to take care that he does not repeat by rote.

At every new lesson he must learn to read the words which precede it, and to read them _well_ before beginning. The great design of his reading being to collect the ideas conveyed by the words, his doing so is greatly facilitated by his learning to read the words before beginning to the lesson. It is only necessary to remark, that the homely nature of the lessons tends greatly to produce the effect here designed, and which would not perhaps be so successfully accomplished at this stage in any other way.

Children may be taught to _write_ almost as soon as they can read a few of their lessons. Care being taken that they hold the pen properly, they will soon learn to form the letters as an amus.e.m.e.nt;--and when these are known, they will soon be able to combine them into words. When they begin to write sentences, it ought to be from their own minds, or memories, but not from copies. Writing is merely an imitation of Nature in her operation of conveying ideas by speech; and the nearer the imitation can be made to correspond with the original, the more perfect will it be. Speech is intended solely for the communication of our ideas;--and so should writing. We teach children words and the names of things, but we never teach them to express their own thoughts, by rehearsing after us either long or short speeches of our own. Neither can we so readily teach children to express their own thoughts by writing, if we attempt to do it by making them copy words which others have thought for them, and the ideas of which they themselves perhaps do not perceive. Copy-lines are a great hinderance to the young; and even for teaching the correct and elegant formation of the letters they do not appear to be always necessary.

Note V, p. 320.--Arithmetic, and numerical calculations of every kind, are wrought by what have been termed "the four simple Rules," viz.

Addition, Subtraction, Multiplication, and Division. They who are expert and accurate in working _these_, have only to learn the several rules by which they are applied to all the varied purposes of life, to be perfect arithmeticians.

But when the working of these four rules is a.n.a.lysed, we find that, with the exception of the multiplication table, the whole four are merely different applications of the rule of addition. Subtraction is wrought by _adding_ a supposed sum to the figure to be subtracted;--multiplication (with the exception mentioned above,) it wrought simply by _adding_ the carryings and the aggregate of the several lines;--and division, with the same exception, is also in practice wrought by a series of _additions_. If then we shall suppose the multiplication table fully mastered, it follows, that the person who has attained greatest expertness _in addition_, will be the most expert in the working of any and every arithmetical exercise to which he may be called.

But _expertness_ in arithmetical calculations, is by no means so valuable as _accuracy_;--and upon the above principle, it also follows, that the person who acquires the greatest degree of accuracy and confidence in working _addition_, must, of course, be most accurate in all his calculations. The importance of this principle will be much more prized by and bye than it can be at present;--we shall however shew here how it may be taken advantage of.

Upon the principle of Individuation, we have seen, that a child will learn one thing much better and sooner _by itself_, than when it is mixed up with several others; and therefore we come to the conclusion, that a child, when taught the practice of addition by itself, till he is fully master of it, both as respects rapidity and accuracy, has afterwards little more to do than to get a knowledge of rules. One month's systematic exercise in _this way_, will do more in forming a desirable accountant for a desk, than a whole year's exercise otherwise.

In the one case, the pupil starts to the race without preparation, and with all his natural impediments clinging to him, which he has to disentangle and throw off one by one during the fatigues and turmoil of the contest; while the other, on the contrary, delays his start till he has deliberately searched them out and cast them aside, and thus prepared himself for the course. He then starts vigorous and light, to outstrip his labouring and lumbering compet.i.tors, not only in this, but in every after trial of strength and skill of a similar kind.

To follow out this plan with success, the "Arithmetic Rod," containing three sides, has been provided. On one side there is a single line of figures, on the second two, and on the third three. These lines of figures for a school, ought to be painted on three boards sufficiently large for all to see them distinctly. The first line is to be mastered perfectly, before the second or the third is to be taught.

The way to begin with the first line, is to make the pupil mentally add a certain sum to each figure on the board, say two, or seven, or fourteen, or any other sum, beginning always with a small one. He is besides to add the carryings also to each figure, and to write down the sum as he goes on. The beginner may be exercised with the sum of two, or even one, and have the sum increased, as he acquires a knowledge of the method. These sums, as the pupils advance, may be extended to any amount. The Key will shew, in every case, whether the exercise has been accurately performed; and by marking the time in any particular case, the teacher can measure exactly, every week or month, the advance of each pupil.

The mental advantages of this exercise are numerous. Among other things it trains to a great command of the mind; and brings into exercise an important principle formerly ill.u.s.trated, (Part III. ch. xi. p. 288,) by which the pupil acquires the ability to think one thing, and to do another.

When the pupil is sufficiently expert at one line of figures, he should be exercised upon the B side of the rod, containing the double line. He is to practise adding each pair of the figures at a glance,--till he can run them over without difficulty, as if they were single figures. He is then to add a sum to _them_, as he did on the single line, till he can add the sum and the double figure as readily as he did one. The C side of the rod is to be treated in the same way;--first by adding all the three figures at a glance, and naming the sum of each, till he can do it as readily as if there was but one; and then he is to add any special sum to them as before.

Note W, p. 321.--Children generally delight in music, and seldom weary in its exercise. It forms therefore, when judiciously managed, a most useful exercise in a school for the purposes of relaxation and variety, and for invigorating their minds after a lengthened engagement in drier studies. It thus not only becomes desirable to teach music in the seminary as a branch of education for after life, but for the purposes of present expediency.

That music may be taught to the young in a manner much more simple than it has yet generally been done, is now matter of experience. The notes are only _seven_, and these are each as precise and definite in proportion to the key note as any letter in the alphabet. There is obviously no difficulty in teaching a child seven figures,--and there is in reality as little difficulty in teaching him seven notes; so that, having the key note, he will, in reading a tune, sound each in its order when presented to him, as readily and accurately as he would read so many figures.

To render this exercise more simple to children, and more convenient in a school, the notes have been represented by figures, 1 being the key note. The other notes rise in the common gradation from 1 to 8, which is the key note in alt. By this means, the teacher by writing on the common black board a few figures, gives the children the tune, which a very little practice enables them to read as readily as they would the words to which they adapt it.

For particulars as to time, &c. see "Shorter Catechism Hymn Book," p. 23 and 24.

Note X, p. 264.--There is perhaps no department in the family economy which ought to be so cautiously filled up as the _nursery maid_; and yet we generally find, that the duties of this office are frequently handed over to any thoughtless giddy girl, whose appearance is "shewy,"

although she be without education, without experience, and often without principle. Why there has been as yet no regular seminary for the training of young persons of good principles, for the responsible duties of the nursery, is not a little remarkable. Not one of the many valuable inst.i.tutions for particular cla.s.ses is so much wanted, and which, if properly conducted, would be a greater blessing to families and to society generally. One of the most beautiful features in our infant schools is the circ.u.mstance, that they have tended greatly to lessen this evil, and in some measure to supply the desideratum.

Note Y, p. 268.--The question of rewards and punishments in a public school is a difficult one; and although there has of late been an obvious improvement in this respect, we are afraid that the principles which ought to regulate them are not yet very clearly understood. Hence the contrariety of sentiments on the subject, with little more than mere _opinions_ offered to support them. The following few crude thoughts on the subject, may perhaps lead others better qualified to consider it more extensively.

We can all readily enough distinguish the difference between _physical_ efforts, _intellectual_ efforts, and _moral_ efforts; but we are very ready to confound the rewards which, we think, Nature has pointed out as most appropriate to each. For physical exertions, such as the race, or the wrestling match, physical returns appear natural and appropriate enough; and therefore, money, decorations, or other physical honours, are the ordinary rewards for excelling in any of them. But to desire money as a return for intellectual excellence, appears to every well const.i.tuted mind as sordid and unseemly. The reward for the exertion of intellect must partake of intellectual dignity; and hence it is, that esteem, applause, or admiration,--the incense of the _mind_,--appears to be the natural return for such exertions. In proof of this, we may instance the sensible degradation which is felt, when the reward proffered for mental efforts, even in children, takes the form of food, or clothing, or money;--and the kind of estimation in which students hold their medals, books, and other prizes, acquired at their several seminaries. These are never valued for their intrinsic worth, but only as permanent signs of _approbation_, or _admiration_,--feelings which are purely intellectual in their character, and perfectly distinct from the grossness of physical rewards on the one hand, and the affections--the moral incense of the _heart_,--on the other.

All this appears pretty evident; and it obviously leads us to the next and concluding step, which is, that the natural and proper reward for _moral_ actions, ought to partake of the moral character. It is the love and affection of those we serve, or who are called on to estimate, or to decide on the character of our actions,--that is the proper, the natural, the desirable return. A little consideration, we think, will shew us, that this, as a general principle, is really correct; and that applause, admiration, or wonder, when they are afforded without _affection_, do not satisfy the heart, that in the exercise of love, seeks love in return.--It is the friendship, the fellowship, the affections of those whom we aim at pleasing, that alone can approve itself to our minds as the appropriate returns for moral actions.

Note Z, p. 299.--The following are a few specimens of the paraphrastic exercise, as employed upon different subjects:--

"But Martha was [_c.u.mbered_] [_about much serving_,] and came to [_him_,] and said, Lord, [_dost thou not care_] that my sister hath left me to [_serve_] alone? [_bid_] her, therefore, that she [_help_] me."

This verse is paraphrased in the Help to Luke by subst.i.tuting the explanation of the words printed in Italics, and within brackets, for the words themselves, in the following manner:

"_But Martha was_ [much incommoded and hara.s.sed] [to get every thing in order for the temporal accommodation of Jesus and his disciples,] _and came to_ [Jesus,] _and said, Lord_, [art thou indifferent or careless about the circ.u.mstance] _that my sister hath left me to_ [prepare the victuals, and do all the work of the house] _alone_? [Command] _her, therefore, that she_ [leave her seat at thy feet, and come to a.s.sist]

_me_."

"Every thing [_in nature_] [_shews forth_] G.o.d's [_wisdom_,] [_power_,]

and [_goodness_;] but the Bible, which is the [_word of G.o.d_,] and which was [_written_] by [_holy_] men at [_different times_,] under [_his direction_,] has most [_clearly_] [_revealed_] what [_G.o.d is_,] what he has done and what [_we should do_."]

This is paraphrased in the Key to the Second Initiatory Catechism thus:

"_Every thing_ [that has been made in the world and sky] [gives clear and constant proof of] _G.o.d's_ [chusing the best ends, and accomplishing these by the best means,] [his being able to do any thing, and every thing,] _and_ [never ceasing to care for, and to promote the happiness of all his creatures;]--_but the Bible,--which is the_ [only declaration of G.o.d's mind and will to man,] _and which was_ [composed, and put, with pen and ink, upon parchment or paper,] _by_ [good and pious] _men, at_ [dates long distant from each other,] _under_ [the care of G.o.d, who told them what they were to write,]--_has most_ [distinctly and plainly,]

[brought into view, and let us know,] _what_ [G.o.d's character and perfections are,] _what he has done, and what_ [is our duty, both to G.o.d and man."]

"The [_word of G.o.d_,] which is contained in the [_Scriptures_] of the Old and New Testament, is the only [_rule_] to [_direct us_] how we may glorify and enjoy him."

This is paraphrased in the Key to the Shorter Catechism in the following manner:

"_The_ [revelation of G.o.d's will,] _which is contained in the_ [writings] _of the Old and New Testament, is the only_ [guide] _to_ [give us information] _how we may glorify and enjoy him_."