Pedagogics as a System Part 2

-- 48. (2) _The Objective limit of Education_ lies in the means which can be appropriated for it. That the talent for a certain culture shall be present is certainly the first thing; but the cultivation of this talent is the second, and no less necessary. But how much cultivation can be given to it extensively and intensively depends upon the means used, and these again are conditioned by the material resources of the family to which each one belongs. The greater and more valuable the means of culture which are found in a family are, the greater is the immediate advantage which the culture of each one has at the start. With regard to many of the arts and sciences this limit of education is of great significance. But the means alone are of no avail. The finest educational apparatus will produce no fruit where corresponding talent is wanting, while on the other hand talent often accomplishes incredible feats with very limited means, and, if the way is only once open, makes of itself a centre of attraction which draws to itself with magnetic power the necessary means. The moral culture of each one is however, fortunately from its very nature, out of the reach of such dependence.

--In considering the limit made by individuality we recognize the side of truth in that indifference which considers Education entirely superfluous, and in considering the means of culture we find the truth in the other extreme of pedagogical despotism, which fancies that it can command whatever culture it chooses for any one without regard to his individuality.--

-- 49. (3) _The Absolute limit of Education_ is the time when the youth has apprehended the problem which he has to solve, has learned to know the means at his disposal, and has acquired a certain facility in using them. The end and aim of Education is the emanc.i.p.ation of the youth. It strives to make him self-dependent, and as soon as he has become so it wishes to retire and to be able to leave him to the sole responsibility of his actions. To treat the youth after he has pa.s.sed this point of time still as a youth, contradicts the very idea of Education, which idea finds its fulfilment in the attainment of majority by the pupil.

Since the accomplishment of education cancels the original inequality between the educator and the pupil, nothing is more oppressing, nay, revolting to the latter than to be prevented by a continued dependence from the enjoyment of the freedom which he has earned.

--The opposite extreme of the protracting of Education beyond its proper time is necessarily the undue hastening of the Emanc.i.p.ation.--The question whether one is prepared for freedom has been often opened in politics. When any people have gone so far as to ask this question themselves, it is no longer a question whether that people are prepared for it, for without the consciousness of freedom this question would never have occurred to them.--

[Sidenote: _Arrival at the age of Majority._]

-- 50. Although educators must now leave the youth free, the necessity of further culture for him is still imperative. But it will no longer come directly through them. Their pre-arranged, pattern-making work is now supplanted by self-education. Each sketches for himself an ideal to which in his life he seeks to approximate every day.

--In the work of self-culture one friend can help another by advice and example; but he cannot educate, for education presupposes inequality.--The necessities of human nature produce societies in which equals seek to influence each other in a pedagogical way, since they establish by certain steps of culture different cla.s.ses. They presuppose Education in the ordinary sense. But they wish to bring about Education in a higher sense, and therefore they veil the last form of their ideal in the mystery of secrecy.--To one who lives on contented with himself and without the impulse toward self-culture, unless his unconcern springs from his belonging to a savage state of society, the Germans give the name of Philistine, and he is always repulsive to the student who is intoxicated with an ideal.--

SECOND PART.

The Special Elements of Education.

-- 51. Education in general consists in the development in man of his inborn theoretical and practical rationality; it takes on the form of labor, which changes that state or condition, which appears at first only as a mere conception, into a fixed habit, and transfigures individuality into a worthy humanity. Education ends in that emanc.i.p.ation of the youth which places him on his own feet. The special elements which form the concrete content of all Education in general are the Life, Cognition, and Will of man. Without life mind has no phenomenal reality; without cognition, no genuine, i.e. conscious, will; and without will, no self-a.s.surance of life and of cognition. It is true that these three elements are in real existence inseparable, and that consequently in the dialectic they continually pa.s.s over into one another. But none the less on this account do they themselves prescribe their own succession, and they have a relative and periodical ascendancy over each other. In Infancy, up to the fifth or sixth year, the purely physical development takes the precedence; Childhood is the time of learning, in a proper sense, an act by which the child gains for himself the picture of the world such as mature minds, through experience and insight, have painted it; and, finally, Youth is the transition period to practical activity, to which the self-determination of the will must give the first impulse.

-- 52. The cla.s.sification of the special elements of Pedagogics is hence very simple: (1) the Physical, (2) the Intellectual, (3) the Practical.

(We sometimes apply to these the words Orthobiotics, Didactics, and Pragmatics.)

--aesthetic training const.i.tutes only an element of the education of Intellectual Education, just as social, moral, and religious training form elements of Practical Education. But because these latter elements concern themselves with what is external, the name "Pragmatics" is appropriate. In this sphere, Pedagogics should coincide with Politics, Ethics, and Religion; but it is distinguished from them through the apt.i.tude which it brings with it of putting into practice the problems of the other three. The scientific arrangement of these ideas must therefore show that the former, as the more abstract, const.i.tutes the conditions, and the latter, as the more concrete, the ground of the former, which are presupposed; and in consequence of this it is itself their princ.i.p.al teleological presupposition, just as in man the will presupposes the cognition, and cognition life; while, at the same time, life, in a deeper sense, must presuppose cognition, and cognition will.--

FIRST DIVISION.

PHYSICAL EDUCATION.

-- 53. The art of living rightly is based upon a comprehension of the process of Life. Life is the restless dialectic which ceaselessly transforms the inorganic into the organic, but at the same time creates out of itself another inorganic, in which it separates from itself whatever part of the inorganic has not been a.s.similated, which it took up as a stimulant, and that which has become dead and burned out. The organism is healthy when its reality corresponds to this idea of the dialectic, of a life which moves up and down, to and fro; of formation and re-formation, of organizing and disorganizing. All the rules for Physical Education, or of Hygiene, are derived from this conception.

-- 54. It follows from this that the change of the inorganic to the organic is going on not only in the organism as a whole, but also in its every organ and in every part of every organ; and that the organic as soon as it has attained its highest point of energy, is again degraded to the inorganic and thrown out. Every cell has its history. Activity is, therefore, not contradictory to the organism, but favors in it the natural progressive and regressive metamorphosis. This process can go on harmoniously; that is, the organism can be in health only when not only the whole organism, but each special organ, is allowed, after its productive activity, the corresponding rest and recreation necessary for its self-renewal. We have this periodicity exemplified in waking and sleeping, also in exhalation and inhalation, excretion and taking in of material. When we have discovered the relative antagonism of the organs and their periodicity, we have found the secret of the perennial renewal of life.

-- 55. Fatigue makes its appearance when any organ, or the organism in general, is denied time for the return movement into itself and for renovation. It is possible for some one organ, as if isolated, to exercise a great and long-continued activity, even to the point of fatigue, while the other organs rest; as e.g. the lungs, in speaking, while the other parts are quiet; on the other hand, it is not well to speak and run at the same time. The idea that one can keep the organism in better condition by inactivity, is an error which rests upon a mechanical apprehension of life. Equally false is the idea that health depends upon the quant.i.ty and excellence of the food; without the force to a.s.similate it, it acts fatally rather than stimulatingly. _True strength arises only from activity._

--The later physiologists will gradually destroy, in the system of culture of modern people, the preconceived notion which recommended for the indolent and lovers of pleasure powerful stimulants, very fat food, &c. Excellent works exist on this question.--

-- 56. Physical Education, as it concerns the repairing, the motor, or the nervous, activities, is divided into (1) Dietetics, (2) Gymnastics, (3) s.e.xual Education. In real life these activities are scarcely separable, but for the sake of exposition we must consider them apart.

In the regular development of the human being, moreover, the repairing system has a relative precedence to the motor system, and the latter to the s.e.xual maturity. But Pedagogics can treat of these ideas only with reference to the infant, the child, and the youth.

FIRST CHAPTER.

_Dietetics._

-- 57. Dietetics is the art of sustaining the normal repair of the organism. Since this organism is, in the concrete, an individual one, the general principles of dietetics must, in their manner of application, vary with the s.e.x, the age, the temperament, the occupation, and the other conditions, of the individual. Pedagogics as a science can only go over its general principles, and these can be named briefly. It we attempt to speak of details, we fall easily into triviality. So very important to the whole life of man is the proper care of his physical nature during the first stages of its development, that the science of Pedagogics must not omit to consider the different systems which different people, according to their time, locality, and culture, have made for themselves; many, it is true, embracing some preposterous ideas, but in general never devoid of justification in their time.

-- 58. The infant's first nourishment must be the milk of its mother. The subst.i.tution of a nurse should be only an exception justified alone by the illness of the mother; as a rule, as happens in France, it is simply bad, because a foreign physical and moral element is introduced into the family through the nurse. The milk of an animal can never be as good for a child.

-- 59. When the teeth appear, the child is first able to eat solid food; but, until the second teeth come, he should be fed princ.i.p.ally on light, fluid nourishment, and on vegetable diet.

-- 60. When the second teeth are fully formed, the human being is ready for animal as well as vegetable food. Too much meat is not good; but it is an anatomical error to suppose that man, by the structure of his stomach, was originally formed to live alone on vegetable diet, and that animal food is a sign of his degeneracy.

--The Hindoos, who subsist princ.i.p.ally on vegetable diet, are not, as has been often a.s.serted, a very gentle race: a glance into their history, or into their erotic poetry, shows them to be quite as pa.s.sionate as other peoples.--

-- 61. Man is omnivorous. Children have therefore a natural desire to taste of everything. For them eating and drinking possess a kind of poetry; there is a theoretic ingredient blended with the material enjoyment. They have, on this account, a p.r.o.neness to indulge, which is deserving of punishment only when it is combined with disobedience and secrecy, or when it betrays cunning and greediness.

-- 62. Children need much sleep, because they are undergoing the most active progressive metamorphosis. In after-life sleep and waking should be subjected to periodical regulation, but not too exactly.

-- 63. The clothing of children should be adapted to them; i.e. it should be cut according to the shape of the body, and it must be loose enough to allow free play to their desire for movement.

--With regard to this as well as to the sleeping arrangements for children, less in regard to food--which is often too highly spiced and too liberal in tea, coffee, &c.--our age has become accustomed to a very rational system. The clothing of children must be not only comfortable, but it should be made of simple and cheap material, so that the free enjoyment of the child may not be marred by the constant internal anxiety that a rent or a spot may bring him a fault-finding or angry word. From too great care as to clothing, may arise a meanness of mind which at last pays too great respect to it, or an empty frivolity. This last may be induced by dressing children too conspicuously.--

-- 64. Cleanliness is a virtue to which children should be accustomed for the sake of their physical well-being, as well as because, in a moral point of view, it is of the greatest significance. Cleanliness will not endure that things shall be deprived of their proper individuality through the elemental chaos. It retains each as distinguished from every other. While it makes necessary to man pure air, cleanliness of surroundings, of clothing, and of his body, it develops in him a sense by which he perceives accurately the particular limits of being in general.

SECOND CHAPTER.

_Gymnastics._

-- 65. Gymnastics is the art of systematic training of the muscular system. The action of the voluntary muscles, which are regulated by the nerves of the brain, in distinction from the involuntary automatic muscles depending on the spinal cord, while they are the means of man's intercourse with the external world, at the same time re-act upon the automatic muscles in digestion and sensation. Since the movement of the muscular fibres consists in the change of contraction and expansion, it follows that Gymnastics must bring about a change of movement which shall both contract and expand the muscles.

-- 66. The system of gymnastic exercise of any nation corresponds always to its way of fighting. So long as this consists in the personal struggle of a hand-to-hand contest, Gymnastics will seek to increase as much as possible individual strength and adroitness. As soon as the far-reaching missiles projected from fire-arms become the centre of all the operations of war, the individual is lost in a body of men, out of which he emerges only relatively in sharp-shooting, in the charge, in single contests, and in the retreat. Because of this incorporation of the individual in the one great whole, and because of the resulting unimportance of personal bravery, modern Gymnastics can never be the same as it was in ancient times, even putting out of view the fact that the subjectiveness of the modern spirit is too great to allow it to devote so much attention to the care of the body, and the admiration of its beauty, as was given by the Greeks.

--The Turners' unions and halls in Germany belong to the period of subjective enthusiasm of the German student population, and had a political significance. At present, they have been brought back to their proper place as an Educational means, and they are of great value, especially in large cities. Among the mountains, and even in the country towns, a special inst.i.tution for bodily exercise is less necessary, for the matter takes care of itself. The attractions of the situation and the games help to foster it. In great cities, however, the houses are often dest.i.tute of halls or open places where the children can take exercise in their leisure moments. In these cities, therefore, there must be some gymnastic hall where the sense of fellowship may be developed. Gymnastics are not so essential for girls. In its place, dancing is sufficient, and gymnastics should be employed for them only where there exists any special weakness or deformity, when they may be used as a restorative or preservative. They are not to become Amazons.

The boy, on the contrary, needs to acquire the feeling of good-fellowship. It is true that the school develops this in a measure, but not fully, because it determines the standing of the boy through his intellectual ambition. The academical youth will not take much interest in special gymnastics unless he can gain preeminence therein. Running, leaping, climbing, and lifting, are too meaningless for their more mature spirits. They can take a lively interest only in the exercises which have a warlike character. With the Prussians, and some other German states, the art of Gymnastics identifies itself with military concerns.--

-- 67. The real idea of Gymnastics must always be that the spirit shall rule over its naturalness, and shall make this an energetic and docile servant of its will. Strength and adroitness must unite and become confident skill. Strength, carried to its extreme produces the athlete; adroitness, to its extreme, the acrobat. Pedagogics must avoid both. All immense force, fit only for display, must be held as far away as the idea of teaching Gymnastics with the motive of utility; e.g. that by swimming one may save his life when he falls into the water, &c. Among other things, this may also be a consequence; but the principle in general must always remain: the necessity of the spirit of subjecting its organism of the body to the condition of a perfect means, so that it may never find itself limited by it.

-- 68. Gymnastic exercises form a series from simple to compound. There appears to be so much arbitrariness in them that it is always very agreeable to the mind to find, on nearer inspection, some reason. The movements are (1) of the lower, (2) of the upper extremities; (3) of the whole body, with relative striking out, now of the upper, now of the lower extremities. We distinguish, therefore, foot, arm, and trunk movements.

-- 69. (1) The first series of foot-movements is the most important, and conditions the carriage of all the rest of the body. They are (_a_) walking; (_b_) running; (_c_) leaping: each of these being capable of modifications, as the high and the low leap, the prolonged and the quick run. Sometimes we give to these different names, according to the means used, as walking on stilts; skating; leaping with a staff, or by means of the hands, as vaulting. Dancing is only the art of the graceful mingling of these movements; and balancing, only one form of walking.

-- 70. (2) The second series embraces the arm-movements, and it repeats also the movements of the first series. It includes (_a_) lifting; (_b_) swinging; (_c_) throwing. All pole and bar practice comes under lifting, also climbing and carrying. Under throwing, come quoit and ball-throwing, and nine-pin playing. All these movements are distinguished from each other, not only quant.i.tatively but also qualitatively, in the position of the stretched and bent muscles; e.g.

running is something different from quick walking.

-- 71. (3) The third series, or that of movements of the whole body, differs from the preceding two, which should precede it, in this, that it brings the organism into contact with a living object, which it has to overcome through its own activity. This object is sometimes an element, sometimes an animal, sometimes a man. Our divisions then are (_a_) swimming; (_b_) riding; (_c_) fighting, or single combat. In swimming, one must conquer the yielding liquid material of water by arm and foot movements. The resistance met on account of currents and waves may be very great, but it is still that of a will-less and pa.s.sive object. But in riding man has to deal with a self-willed being whose vitality calls forth not only his strength but also his intelligence and courage. The exercise is therefore very complicated, and the rider must be able perpetually to individualize it according to the necessity; at the same time, he must give attention not only to the horse, but to the nature of the ground and the entire surroundings. But it is only in the struggle with men that Gymnastics reaches its highest point, for in this man offers himself as a living antagonist to man and brings him into danger. It is no longer the spontaneous activity of an unreasoning existence; it is the resistance and attack of intelligence itself with which he has to deal. Fighting, or single combat, is the truly chivalrous exercise, and this may be combined with horsemanship.

--In the single combat there is found also a qualitative modification, whence we have three systems: (_a_) boxing and wrestling; (_b_) fencing with sticks; and (_c_) rapier and broad-sword fencing. In the first, which was cultivated to its highest point among the Greeks, direct immediateness rules. In the boxing of the English, a sailor-like propensity of this nation, fist-fighting is still retained as a custom.

Fencing with a stick is found among the French mechanics, the so-called _compagnons_. Men often use the cane in their contests; it is a sort of refined club. When we use the sword or rapier, the weapon becomes deadly. The Southern Europeans excel in the use of the rapier, the Germans in that of the sword. But the art of single combat is much degenerated, and the pistol-duel, through its increasing frequency, proves this degeneration.--