Cambridge Essays on Education. VariousЧитать онлайн книгу.
is not wrong because it deals with material things. It is wrong because it deals with nothing else. It is wrong, also, in education because taking the point of view of the adult, it makes the material product itself the all-important thing. In every right conception of education the child is central. The child is interested in things. It wants first to sense them, or as Froebel would say "to make the outer inner"; it wants to play with them, to construct with them, and along the line of this inward propulsion the educational process has to act. The "thing-studies" if one may so term them, which have been introduced into the curriculum, such as gardening, manual training (with cardboard, wood, metal), cooking, painting, modelling, games and dramatisation, are it is true later introductions, adopted mainly from utilitarian motive; and they have been ingrafted on the original trunk, being at first regarded as detachable extras, but they quickly showed that they were an organic part of the real educative process; they have already reacted on the other subjects of the curriculum, and have, in the earlier stages of education become central. In the same way, vocation is having great influence upon the higher terminal stages of education. All this is part of the most important of all correlations, the correlation of school with life.
But the child's interest in things is social. Through the primitive occupations of mankind, he is entering step by step into the heritage of the race and into a richer fuller personal experience. The science which enlists a child's interest is not that which is presented from the logical, abstract point of view. The way in which the child acquires it is the same as that in which mankind acquired it—his occupation presents certain difficulties, to overcome these difficulties he has to exercise his thought, he invents and experiments; and so thought reacts upon occupation, occupation reacts upon thought. And out of that reciprocal action science is born. In the same way his play is social—in his games too he enters into the heritage of the race, and in playing them he is learning unconsciously the greatest of all arts, the art of living with others. In his play as well as in his school work the lines of his natural development show how he can be trained to co-operate with the law of human progress.
This fitness and readiness to co-operate with the great movement of human progress, all-round fitness of body, mind and spirit, provides the formula which fuses and reconciles two growing tendencies in modern education.
There is in the first place the movement towards self-expression and self-development—postulating for the scholar a larger measure of liberty in thought and action, and self-direction than hitherto—this movement is represented mainly by Dr. Montessori, and by "What is and what might be"; it is a movement which is spreading upwards from the infant school to the higher standards. Side by side with it is the movement towards the fuller development of corporate life in the school, the movement which trains the child to put the school first in his thoughts, to live for the society to which he belongs and find his own personal well-being in the well-being of that society. This has been, ever since Arnold, sedulously fostered in the games of the public schools, and fruitful of good results in that limited sphere; it has been applied with conspicuous success to the development of self-government, and it has reached its fullest expression in the little Commonwealth of Mr. Homer Lane. But we are beginning to recognise its wider applications, it is capable of transforming the spirit of the class-room activities as well as the activities of a playing field, it is in every way as applicable to the elementary school as to Eton, or Rugby, or Harrow, and to girls as well as to boys.
These two movements towards a fuller liberty of self-fulfilment, and towards a fuller and stronger social life, are convergent, and supplement, or rather complement, each other. Personality, after all, is best defined as "capacity for fellowship," and only in the social milieu can the individual find his real self-fulfilling. Unless he functions socially, the individual develops into eccentricity, negative criticism, and the cynical aloofness of the "superior person." On the other hand without freedom of individual development, the organisation of life becomes the death of the soul. Prussia has shown how the psychology of the crowd can be skilfully manipulated for the most sinister ends. It is a happy omen for our democracy that both these complementary movements are combined in the new life of the schools. To both appeals, the appeal of personal freedom, and the appeal of the corporate life, the British child is peculiarly responsive. Round these two health-centres the form of the new system will take shape and grow.
And growth it must be, not building. The body is not built up on the skeleton, the skeleton is secreted by the growing body. The hope of education is in the living principle of hope and enthusiasm, which stretches out towards perfection. One distrusts instinctively at the present time anything schematic. There are men, able enough as organisers, who will be ready to sit down and produce at two days' notice a full cut-and-dried scheme of educational reconstruction. They will take our present resources, and make the best of them, no doubt, re-arranging and re-manipulating them, and making them go as far as they can. They will shape the whole thing out in wood, and the result will be wooden. It will be static and stratified, with no upward lift. But that is not the way. Education is a thing of the spirit, it is instinct with life, [Greek: thermon ti pragma] as Aristotle would say, drawing upon resources that are not its own, "unseen yet crescive in its faculty" and in its growth taking to itself such outward form as it needs for the purpose of its inward life. Six years at least it will take for the new spirit to work itself out into the definite larger forms.
That does not mean that it will come without hard purposeful thinking and much patient effort. Education does not "happen" any more than "art happens,"—and just as with the arts of the middle ages, so the well-being of education depends not on the chance appearance of a few men of genius but on the right training and love of the ordinary workman for his work. Education is a spiritual endeavour, and it will come, as the things of the spirit come, through patience in well-doing, through concentration of purpose on the highest, through drawing continually on the inexhaustible resources of the spiritual world. The supreme "maker" is the poet, the man of vision. For the administrator, the task is different from what it has been. It is for him to watch and help experiments, to prevent the abuse of freedom, not to preserve uniformities but to select variations. But he is handling a power which, as George Meredith says, "is a heaven-sent steeplechaser, and takes a flying leap of the ordinary barriers."
To-morrow is the day of opportunity. To-day is the day of preparation. Yesterday's ideals have become the practical politics of the present hour. Our countrymen recognise now as they have never done before that the problem of national reconstruction is in the main a problem of national education: "the future welfare of the nation," to use Mr. Fisher's words, "depends upon its schools." Men make light now of the extra millions which a few years ago seemed to bar the way of progress. At the same time the discipline of the last three years has hammered into us a new consciousness of national solidarity and social obligation. As the whole energies of a united people are at this moment concentrated on the duty of destruction which is laid upon us, so after the war with no less urgency and no less oneness of heart the whole energies of a united nation must be concentrated on the upbuilding of life. That upbuilding is to be economic as well as spiritual, but those who think out most deeply the need of the economic situation, are most surely convinced that the problems of industry and commerce are at the bottom human problems and cannot find solution without a new sense of "co-operation and brotherliness[1]."
Such is the need and such the task. England is looking to her schools as she never did before. The aim of her education must be both high and wide, higher than lucre, wider than the nation. And the aim of our education cannot be fulfilled until the education of other peoples is infused with the same spirit. Education, like finance, must be planned on international lines by international consensus with a view to world peace. Only so can it fulfil the ultimate end which already looms on the horizon,
Becoming when the time has birth
A lever to uplift the earth
And roll it on another course.
Mr. Angus Watson in Eclipse or Empire, p. 88.
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