Part 3
The Bible begins the story of man in a paradise of ignorance and finishes it with his tasting of the fruits of the forbidden tree of knowledge of good and evil. “And the eyes of them both were opened and they knew that they were naked. And the Lord God said,—Behold, the man is become as one of us to know good and evil, and now, lest he put forth his hand and take also of the tree of life and eat and live for ever. Therefore, the Lord God sent him forth from the garden of Eden. So he drove out the man.” We prefer the sinful, mortal, but godlike man with his knowledge of evil to the brutish philistine in the bliss of Elysium.
VII
In the education of the young generation the purpose of the nation is to bring up the child as a good man, as a liberal-minded citizen, devoted soul and body to the interests of social welfare. This purpose in the education of the young citizen is of the utmost importance in every society, but it is a vital need in a democratic society. We do not want narrow-minded patriots devoted to party-factions, nor bigoted sectarians, nor greedy _entrepreneurs_ fastening in trusts, like so many barnacles, on the body-politic. We do not want ringleaders and mobs, unscrupulous bosses and easily led voters. What we need is men having at heart the welfare of their fellow-men.
The purpose of the education provided by the nation for its young generation is the rearing of healthy, talented, broad-minded citizens. We need, above all, good citizens, active and intelligent, with a knowledge of life and with a delicate sense of discrimination and detection of evil in all its protean forms; we need strong-minded citizens with grit and courage to resist oppression and root out evil wherever it is found. A strong sense of recognition of evil should be the social sense of every well-educated citizen as a safeguard of social and national life. _The principle of recognition of evil under all its guises is at the basis of the true education of man._
Is it not strange that this vital principle of education, the recognition of evil,—a fundamental principle with the great thinkers of humanity,—should remain so sadly neglected by our educators and public instructors? Our educators are owl-wise, our teachers are pedants and all their ambition is the turning out of smooth, well-polished philistines. It is a sad case of the blind leading the blind.
It is certainly unfortunate that the favored type of superintendent of our public education should be such a hopeless philistine, possessed of all the conceit of the mediocre business man. Routine is his ideal. Originality and genius are spurned and suppressed. Our school-superintendent with his well-organized training-shop is proud of the fact that there is no place for genius in our schools.
Unfortunate and degraded is the nation that has handed over its childhood and youth to guidance and control by hide-bound mediocrity. Our school-managers are respected by the laity as great educators and are looked up to by the teachers as able business men. Their merit is routine, discipline and the hiring of cheap teaching-employees.
It is certainly a great misfortune to the nation that a good number of our would-be scientific pedagogues are such mediocrities, with so absurd an exaggeration of their importance that they are well satisfied if the mass of their pupils turn out exact reproductions of the silly pedagogue. What can be expected of a nation that entrusts the fate of its young generation to the care or carelessness of young girls, to the ire of old maids, and to pettifogging officials with their educational red tape, discipline and routine,—petty bureaucrats animated with a hatred towards talent and genius?
The goody-goody schoolma’am, the mandarin-schoolmaster, the philistine-pedagogue, the pedant-administrator with his business capacities, have proved themselves incompetent to deal with the education of the young. They stifle talent, they stupefy the intellect, they paralyze the will, they suppress genius, they benumb the faculties of our children. The educator, with his pseudo-scientific, pseudo-psychological pseudogogics, can only bring up a set of philistines with firm, set habits,—marionettes,—dolls.
Business is put above learning, administration above education, discipline and order above cultivation of genius and talent. Our schools and colleges are controlled by business men. The school-boards, the boards of trustees of almost every school and college in the country consist mainly of manufacturers, storekeepers, tradesmen, bulls and bears of Wall street and the market-place. What wonder that they bring with them the ideals and methods of the factory, the store, the bank and the saloon. If the saloon controls politics, the shop controls education.
Business men are no more competent to run schools and colleges than astronomers are fit to run hotels and theaters. Our whole educational system is vicious. A popular scientific journal entered a protest against the vulgarization of our colleges, the department-store trade methods of our universities, but to no avail. The popular hero, the administrative business superintendent still holds sway, and poisons the sources of our social life by debasing the very foundation of our national education.
VIII
From time to time the “educational” methods of our philistine teachers are brought to light. A girl is forced by a schoolma’am of one of our large cities to stay in a corner for hours, because she unintentionally transgressed against the barrack-discipline of the school-regulations. When the parents became afraid of the girl’s health and naturally took her out of school, the little girl was dragged before the court by the truant officer. Fortunately “the judge turned to the truant officer and asked him how the girl could be a truant, if she had been suspended. He didn’t believe in breaking children’s wills.”
In another city a pupil of genius was excluded from school because “he did not fall in with the system” laid out by the “very able business-superintendent.” A schoolmistress conceives the happy idea of converting two of her refractory pupils into pin-cushions for the edification of her class. An “educational” administrative superintendent of a large, prosperous community told a lady who brought to him her son, an extraordinarily able boy, “I shall not take your boy into my high-school, in spite of his knowledge.” When the mother asked him to listen to her, he lost patience and told her with all the force of his school-authority, “Madam, put a rope around his neck, weigh him well down with bricks!”
A principal of a high school in one of the prominent New England towns dismisses a highly talented pupil because, to quote verbatim from the original school document, “He is not amenable to the discipline of the school, as his school life has been too short to establish him in the habit of obedience.” “His intellect,” the principal’s official letter goes on to say, “remains a marvel to us, but we do not feel, and in this I think I speak for all, that he is in the right place.” In other words, in the opinion of those remarkable pedagogues, educators and teachers, the school is not the right place for talent and genius!
A superintendent of schools in lecturing before an audience of “subordinate teachers” told them emphatically that _there was no place for genius in our schools_. Dear old fogies, one can well understand your indignation! Here we have worked out some fine methods, clever rules, beautiful systems and then comes genius and upsets the whole structure! It is a shame! Genius cannot fit into the pigeon-holes of the office desk. Choke genius, and things will move smoothly in the school and the office.
Not long ago we were informed by one of those successful college-mandarins, lionized by office-clerks, superintendents and tradesmen, that he could measure education by the foot-rule! Our Regents are supposed to raise the level of education by a vicious system of examination and coaching, a system which Professor James, in a private conversation with me, has aptly characterized as “idiotic.”
Our schools brand their pupils by a system of marks, while our foremost colleges measure the knowledge and education of their students by the number of “points” passed. The student may pass either in Logic or Blacksmithing. It does not matter which, provided he makes up a certain number of “points”!
College-committees refuse admission to young students of genius, because “it is against the policy and the principles of the university.” College-professors expel promising students from the lecture-room for “the good of the class as a whole,” because the students “happen to handle their hats in the middle of a lecture.” This, you see, interferes with class discipline. _Fiat justitia, pereat mundus._ Let genius perish, provided the system lives. Why not suppress all genius, as a disturbing element, for “the good of the classes,” for the weal of the commonwealth? Education of man and cultivation of genius, indeed! This is not school policy.
We school and drill our children and youth in schoolma’am mannerism, school master mind-ankylosis, school-superintendent stiff-joint ceremonialism, factory regulations and office-discipline. We give our pupils and students artisan-inspiration and business-spirituality. Originality is suppressed. Individuality is crushed. Mediocrity is at a premium. That is why our country has such clever business men, such cunning artisans, such resourceful politicians, such adroit leaders of new cults, but no scientists, no artists, no philosophers, no statesmen, no genuine talent and no true genius.
School-teachers have in all ages been mediocre in intellect and incompetent. Leibnitz is regarded as a dullard and Newton is considered as a blockhead. Never, however, in the history of mankind have school teachers fallen to such a low level of mediocrity as in our times and in our country. For it is not the amount of knowledge that counts in true education, but originality and independence of thought that are of importance in education. But independence and originality of thought are just the very elements that are suppressed by our modern barrack-system of education. No wonder that military men claim that the best “education” is given in military schools.
We are not aware that the incubus of officialdom, and the succubus of bureaucracy have taken possession of our schools. The red tape of officialdom, like a poisonous weed, grows luxuriantly in our schools and chokes the life of our young generation. Instead of growing into a people of great independent thinkers, the nation is in danger of fast becoming a crowd of well-drilled, well-disciplined, commonplace individuals, with strong philistine habits and notions of hopeless mediocrity.
In levelling education to mediocrity we imagine that we uphold the democratic spirit of our institutions. Our American sensibilities are shocked when the president of one of our leading colleges dares to recommend to his college that it should cease catering to the average student. We think it un-American, rank treason to our democratic spirit when a college president has the courage to proclaim the principle that “To form the mind and character of one man of marked talent, not to say genius, would be worth more to the community which he would serve than the routine training of hundreds of undergraduates.”
We are optimistic, we believe in the pernicious superstition that genius needs no help, that talent will take care of itself. Our kitchen clocks and dollar timepieces need careful handling, but our chronometers and astronomical clocks can run by themselves.
The truth is, however, that the purpose of the school and the college is not to create an intellectual aristocracy, but to educate, to bring out the individuality, the originality, the latent powers of talent and genius present in what we unfortunately regard as “the average student.” Follow Mill’s advice. Instead of aiming at athletics, social connections, vocations and generally at the professional art of money-making, “Aim at something noble. Make your system such that a great man may be formed by it, and there will be a manhood in your little men, of which you do not dream.”
Awaken in early childhood the critical spirit of man; awaken, early in the child’s life, love of knowledge, love of truth, of art and literature for their own sake, and you arouse man’s genius. We have average mediocre students, because we have mediocre teachers, department-store superintendents, clerkly principals and deans with bookkeepers’ souls, because our schools and colleges deliberately aim at mediocrity.
Ribot in describing the degenerated Byzantine Greeks tells us that their leaders were mediocrities and their great men commonplace personalities. Is the American nation drifting in the same direction? It was the system of cultivation of independent thought that awakened the Greek mind to its highest achievements in arts, science and philosophy; it was the deadly Byzantine bureaucratic red tape with its cut-and-dried theological discipline that dried up the sources of Greek genius. We are in danger of building up a Byzantine empire with large institutions and big corporations, but with small minds and dwarfed individualities. Like the Byzantines we begin to value administration above individuality and official, red-tape ceremonialism above originality.
We wish even to turn our schools into practical school-shops. We shall in time become a nation of well-trained clerks and clever artisans. The time is at hand when we shall be justified in writing over the gates of our school-shops “mediocrity made here!”
IX
I assume that as liberal men and women you have no use for the process of cramming and stuffing of college-geese and mentally indolent, morally obtuse and religiously “cultured” prigs and philistines, but that you realize that your true vocation is to get access to the latent energies of your children, to stimulate their reserve energies and educate, bring to light, man’s genius. The science of psychopathology now sets forth a fundamental principle which is not only of the utmost importance in psychotherapeutics, but also in the domain of education; it is the principle of stored up, dormant, reserve-energy,—the principle of potential, subconscious, reserve energy.
It is claimed on good evidence, biological, physiological and psychopathological, that man possesses large stores of unused energy which the ordinary stimuli of life are not only unable to reach, but even tend to inhibit. Unusual combinations of circumstances, however, radical changes of the environment, often unloose the inhibitions brought about by the habitual narrow range of man’s interests and surroundings. Such unloosening of inhibitions helps to release fresh supplies of reserve energy. It is not the place here to discuss this fundamental principle; I can only state it in the most general way, and give its general trend in the domain of education.
You have heard the psychologizing educator advise the formation of good, fixed, stable habits in early life. Now I want to warn you against the dangers of such unrestricted advice. Fixed adaptations, stable habits, tend to raise the thresholds of mental life, tend to inhibit the liberation, the output of reserve-energy. _Avoid routine._ Do not let your pupils fall into the ruts of habits and customs. Do not let even the _best_ of habits harden beyond the point of further possible modification.
Where there is a tendency towards formation of over-abundant mental cartilage, set your pupils to work under widely different circumstances. Confront them with a changed set of conditions. Keep them on the move. Surprise them by some apparently paradoxical relations and strange phenomena. Do not let them settle down to one definite set of actions or reactions. Remember that rigidity, like sclerosis, induration of tissue, means decay of originality, destruction of man’s genius. With solidified and unvariable habits not only does the reserve energy become entirely inaccessible, but the very individuality is extinguished.
Do not make of our children a nation of philistines. Why say, you make man in your own image? Do not make your schools machine-shops, turning out on one uniform pattern so much mediocrity per year. _Cultivate variability._ The tendency towards variability is the most precious part of a good education. Beware of the philistine with his set, stable habits.
The important principle in education is not so much _formation_ of habits as the power of their _re-formation_. The power of breaking up habits is by far the more essential factor of a good education. It is in this power of breaking down habits that we can find the key for the unlocking of the otherwise inaccessible stores of subconscious reserve energy. _The cultivation of the power of habit-disintegration is what constitutes the proper education of man’s genius._[1]
[1] A well known editor of one of the academic Journals on Educational Psychology writes to me as follows:
“Your remarks on the avoidance of routine would be like a red rag to a bull for a number of educators who are emphasizing the importance of habit formation in education at present.”
X
The power of breaking down or dissolving habits depends on the amount and strength of the _aqua fortis_ of the intellect. The logical and critical activities of the individual should be cultivated with special care. The critical self, as we may put it, should have control over the automatic and the subconscious. For the subconscious has been shown to form the fertile soil for the breeding of the most dangerous germs of mental disease, epidemics, plagues and pestilences in their worst forms. We should try to develop the individual’s critical abilities in early childhood, not permitting the suggestible subconsciousness to predominate, and to become overrun with noxious weeds and pests.
We should be very careful with the child’s critical self, as it is weak and has little resistance. We should, therefore, avoid all dominating authority and categorical imperative commands. Autocratic authority cultivates in the child the predisposition to abnormal suggestibility, to hypnotic states, and leads towards the dominance of the subconscious with its train of pernicious tendencies and deleterious results.
There is a period in the child’s life between the ages of five and ten when he is very inquisitive, asking all kinds of questions. _It is the age of discussion in the child._ This inquisitiveness and discussion should by all means be encouraged and fostered. We should aid the development of the spirit of inquisitiveness and curiosity in the child. For this is the acquisition of control over the stored-up, latent energies of man’s genius.
We should not arrest the child’s questioning spirit, as we are often apt to do, but should strongly encourage the apparently meddlesome and troublesome searching and prying and scrutinizing of _whatever interests the child_. Everything should be open to the child’s searching interest; nothing should be suppressed and tabooed as too sacred for examination. The spirit of inquiry, the genius of man, is more sacred than any abstract belief, dogma and creed.
A rabbi came to ask my advice about the education of his little boy. My advice was: “Teach him not to be a Jew.” The man of God departed and never came again. The rabbi did not care for education, but for faith. He did not wish his boy to become a man, but to be a Jew.
The most central, the most crucial part of the education of man’s genius is _the knowledge, the recognition of evil_ in all its protean forms and innumerable disguises, intellectual, æsthetic and moral, such as fallacies, sophisms, ugliness, deformity, prejudice, superstition, vice and depravity. Do not be afraid to discuss these matters with the child. For the knowledge, the recognition of evil does not only possess the virtue of immunization of the child’s mind against all evil, but furnishes the main power for habit-disintegration with consequent release and control of potential reserve energy, of manifestations of human genius. When a man becomes contented and ceases to notice the evils of life, as is done by some modern religious sects, he loses his hold on the powers of man’s genius, he loses touch with the throbbing pulse of humanity, he loses hold on reality and falls into subhuman groups.
The purpose of education, of a _liberal_ education, is not to live in a fool’s paradise, or to go through the world in a post-hypnotic state of negative hallucinations. The true aim of a liberal education is, as the Scriptures put it, to have the _eyes opened_,—to be free from all delusions, illusions, from the _fata morgana_ of life. We prize a liberal education, because it _liberates_ us from subjection to superstitious fears, delivers us from the narrow bonds of prejudice, from the exalted or depressing delusions of moral paresis, intellectual dementia-praecox, and religious paranoia. A liberal education liberates us from the enslavement to the degrading influence of _all_ idol-worship.
In the education of man do not play on his subconscious sense by deluding him by means of hypnotic and post-hypnotic suggestions of positive and negative hallucinations, with misty and mystic, beatific visions. Open his _eyes_ to undisguised reality. Teach him, show him how to strip the real from its unessential wrappings and adornments and see things in their nakedness. _Open the eyes of your children so that they shall see, understand and face courageously the evils of life._ Then will you do your duty as parents, then will you give your children the proper education.
XI
I have spoken of the fundamental law of early education. The question is “_how early?_” There are, of course, children who are backward in their development. This backwardness may either be congenital or may be due to some overlooked pathological condition that may be easily remedied by proper treatment. In the large majority of children, however, the beginning of education _is between the second and third year_. It is at that time that the child begins to form his interests. It is at that critical period that we have to seize the opportunity to guide the child’s formative energies in the right channels. To delay is a mistake and a wrong to the child. We can at that early period awaken a love of knowledge which will persist through life. The child will as eagerly play in the game of knowledge as he now spends the most of his energies in meaningless games and objectless silly sports.
We claim we are afraid to force the child’s mind. We claim we are afraid _to strain his brain prematurely_. This is an error. In _directing_ the course of the use of the child’s energies we do not force the child. If _you_ do not _direct_ the energies in the right course, the child will _waste_ them in the _wrong_ direction. The same amount of mental energy used in those silly games, which we think are specially adapted for the childish mind, can be directed, with lasting benefit, to the development of his _interests in intellectual activity and love of knowledge_. The child will learn to play at the game of knowledge-acquisition with the same ease, grace and interest as he is showing now in his nursery-games and physical exercises.
XII
Aristotle laid it down as a self-evident proposition that all Hellenes _love knowledge_. This was true of the national genius of the ancient Greeks. The love of wisdom is the pride of the ancient Greek in contradistinction to the barbarian, who does not prize knowledge. We still belong to the barbarians. Our children, our pupils, our students have no love of knowledge.