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Education:
Schools And Education
Child Development
Child's Education
Education And Life
The Common School
Physical Education
Citizenship And Schools
Education In Democratic Society
Ethics In Schools
Efficiency Of Our Schools
Creative Education
Drama And Education

Education And Life

( Originally Published 1913 )



How to live? That is the essential question for us. Not how to live in the mere material sense only, but in the widest sense. The general problem which comprehends every special problem is, the right- ruling of conduct in all directions under all circumstances. In what way to treat the body; in what way to treat the mind; in what way to manage our affairs; in what way to bring up a family; in what way to behave as a citizen; in what way to utilize all those sources of happiness which nature supplies; how to use our faculties to the greatest advantage of ourselves and others; how to live completely? And this being the great thing needful for us to learn, is, by consequence, the great thing which education has to teach. To prepare us for complete living is the function which education has to discharge; and the only rational mode of judging of any educational course is, to judge in what degree it discharges such function.

This test, never used in its entirety, but rarely even partially used, and used then in a vague, half-conscious way, has to be applied consciously, methodically, and throughout all cases. It behooves us to set before ourselves, and ever to keep clearly in view, complete living as the end to be achieved; so that in bringing up our children we may choose subjects and methods of instruction with deliberate reference to this end. Not only ought we to cease from the mere unthinking adoption of the current fashion in education, which has no better war-. rant than any other fashion, but we must also rise above that rude, empirical style of judging displayed by those more intelligent people who do bestow some care in overseeing the cultivation of their children's minds. It must not suffice simply to think that such or such information will be useful in after life, or that this kind of knowledge is of more practical value than that; but we must seek out some process of estimating their respective values, so that as far as possible we may positively know which are most deserving of attention.

Doubtless the task is difficult-perhaps never to be more than approximately achieved. But considering the vastness of the interests at stake, its difficulty is no reason for pusil lanimously passing it by, but rather for devoting every energy to its mastery. And if we only proceed systematically, we may very soon get at results of no small moment.

Our first step must obviously be to classify, in the order of their importance, the leading kinds of activity which constitute human life. They may naturally be arranged into: 1. Those activities which directly minister to self-preservation. 2. Those activities which, by securing the necessaries of life, indirectly minister to self-preservation. 3. Those activities which have for their end the rearing and discipline of offspring. 4. Those activities which are involved in the maintenance of proper social and political relations. 5. Those miscellaneous activities which make up the leisure part of life, devoted to the gratification of the tastes and feelings.

That these stand in something like their true order of subordination, it needs no long consideration to show. The actions and precautions by which, from moment to moment, we secure personal safety must clearly take precedence of all others. Could there be a man ignorant as an infant of all surrounding objects and movements, or how to guide himself among them, he would pretty certainly lose his life the first time he went into the street, notwithstanding any amount of learning he might have on other matters. And as entire ignorance in all other directions would be less promptly fatal than entire ignorance in this direction, it must be admitted that knowledge immediately conducive to self-preservation is of primary importance.

That next after direct self-preservation comes the indirect self-preservation, which consists in acquiring the means of living, none will question. That a man's industrial functions must be considered before his parental ones is manifest from the fact, that, speaking generally, the discharge of the parental functions is made possible only by the previous discharge of the industrial ones. The power of self-maintenance necessarily preceding the power of maintaining offspring, it follows that knowledge needful for self-maintenance has stronger claims than knowledge for family welfare-is second in value to none save knowledge needful for immediate self-preservation.

As the family comes before the state in order of timeas the bringing up of children is possible before the state exists, or when it has ceased to be, whereas the state is rendered pos sible only by the bringing up of children-it follows that the duties of the parent demand closer attention than those of the citizen. Or, to use a further argument, since the goodness of a society ultimately depends on the nature of its citizens, and since the nature of its citizens is more modifiable by early training than by anything else, we must conclude that the welfare of the family underlies the welfare of society. And hence knowledge directly conducing to the first must take precedence of knowledge directly conducing to the last.

Those various forms of pleasurable occupation which fill up the leisure left by graver occupations-the enjoyment of music, poetry, painting, etc.-manifestly imply a pre-existing society. Not only is a considerable development of them impossible without a long-established social union, but their very subject-matter consists in great part of social sentiments and sympathies. Not only does society supply the conditions to their growth, but also the ideas and sentiments they express. And consequently that part of human conduct which constitutes good citizenship is of more moment than that which goes out in accomplishments or exercise of the tastes; and, in education, preparation for the one must rank before preparation for the other.

Such then, we repeat, is something like the rational order of subordination: That education which prepares for direct self-preservation; that which prepares for indirect self preservation; that which prepares for parenthood; that which prepares for citizenship; that which prepares for the miscellaneous refinements of life. We do not mean to say that these divisions are definitely separable. We do not deny that they are intricately entangled with each other in such way that there can be no training for any that is not in some measure a training for all. Nor do we question that of each division there are portions more important than certain portions of the preceding divisions: That, for instance, a man of much skill in business, but little other faculty, may fall farther below the standard of complete living than one of but moderate power of acquiring money but great judgment as a parent; or that exhaustive information bearing on right social action, joined with entire want of general culture in literature and the fine arts, is less desirable than a more moderate share of the one joined with some of the other. But after making all qualifications, there still remain these broadly marked divisions; and it still continues substantially true that these divisions subordinate one another in the foregoing order, because the corresponding divisions of life make one another possible in that order.

Of course the ideal of education is complete preparation in all these divisions. But failing this ideal, as in our phase of civilization every one must do more or less, the aim should be to maintain a due proportion between the degrees of preparation in each. Not exhaustive cultivation in any one, supremely important though it may be, not even an exclusive attention to the two, three, or four divisions of greatest importance; but an attention to all-greatest where the value is greatest, less where the value is less, least where the value is least. For the average man (not to forget the cases in which peculiar aptitude for some one department of knowledge rightly makes that one the bread-winning occupation)-for the average man, we say, the desideratum is a training that approaches nearest to perfection in the things which most subserve complete living, and falls more and more below perfection in the things that have more and more remote bearings on complete living. -Herbert Spencer



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