He who would preserve the supremacy of natural feelings in social life knows not what he asks. Ever at war with himself, hesitating between his wishes and his duties, he will be neither a man nor a citizen. He will be of no use to himself nor to others. He will be a man of our day, a Frenchman, an Englishman, one of the great middle class.
To be something, to be himself, and always at one with himself, a man must act as he speaks, must know what course he ought to take, and must follow that course with vigour and persistence. When I meet this miracle it will be time enough to decide whether he is a man or a citizen, or how he contrives to be both.
Two conflicting types of educational systems spring from these conflicting aims. One is public and common to many, the other private and domestic.
If you wish to know what is meant by public education, read Plato's Republic. Those who merely judge books by their titles take this for a treatise on politics, but it is the finest treatise on education ever written.
In popular estimation the Platonic Institute stands for all that is fanciful and unreal. For my own part I should have thought the system of Lycurgus far more impracticable had he merely committed it to writing. Plato only sought to purge man's heart; Lycurgus turned it from its natural course.
The public institute does not and cannot exist, for there is neither country nor patriot. The very words should be struck out of our language. The reason does not concern us at present, so that though I know it I refrain from stating it.
I do not consider our ridiculous colleges [Footnote: There are teachers dear to me in many schools and especially in the University of Paris, men for whom I have a great respect, men whom I believe to be quite capable of instructing young people, if they were not compelled to follow the established custom. I exhort one of them to publish the scheme of reform which he has thought out. Perhaps people would at length seek to cure the evil if they realised that there was a remedy.] as public institutes, nor do I include under this head a fashionable education, for this education facing two ways at once achieves nothing. It is only fit to turn out hypocrites, always professing to live for others, while thinking of themselves alone. These professions, however, deceive no one, for every one has his share in them; they are so much labour wasted.
Our inner conflicts are caused by these contradictions. Drawn this way by nature and that way by man, compelled to yield to both forces, we make a compromise and reach neither goal. We go through life, struggling and hesitating, and die before we have found peace, useless alike to ourselves and to others.
There remains the education of the home or of nature; but how will a man live with others if he is educated for himself alone? If the twofold aims could be resolved into one by removing the man's self-contradictions, one great obstacle to his happiness would be gone. To judge of this you must see the man full-grown; you must have noted his inclinations, watched his progress, followed his steps; in a word you must really know a natural man. When you have read this work, I think you will have made some progress in this inquiry.
What must be done to train this exceptional man! We can do much, but the chief thing is to prevent anything being done. To sail against the wind we merely follow one tack and another; to keep our position in a stormy sea we must cast anchor. Beware, young pilot, lest your boat slip its cable or drag its anchor before you know it.
In the social order where each has his own place a man must be educated for it. If such a one leave his own station he is fit for nothing else. His education is only useful when fate agrees with his parents' choice; if not, education harms the scholar, if only by the prejudices it has created. In Egypt, where the son was compelled to adopt his father's calling, education had at least a settled aim; where social grades remain fixed, but the men who form them are constantly changing, no one knows whether he is not harming his son by educating him for his own class.
In the natural order men are all equal and their common calling is that of manhood, so that a well-educated man cannot fail to do well in that calling and those related to it. It matters little to me whether my pupil is intended for the army, the church, or the law. Before his parents chose a calling for him nature called him to be a man. Life is the trade I would teach him. When he leaves me, I grant you, he will be neither a magistrate, a soldier, nor a priest; he will be a man. All that becomes a man he will learn as quickly as another. In vain will fate change his station, he will always be in his right place. "Occupavi te, fortuna, atque cepi; omnes-que aditus tuos interclusi, ut ad me aspirare non posses." The real object of our study is man and his environment. To my mind those of us who can best endure the good and evil of life are the best educated; hence it follows that true education consists less in precept than in practice. We begin to learn when we begin to live; our education begins with ourselves, our first teacher is our nurse. The ancients used the word "Education" in a different sense, it meant "Nurture." "Educit obstetrix," says Varro. "Educat nutrix, instituit paedagogus, docet magister." Thus, education, discipline, and instruction are three things as different in their purpose as the dame, the usher, and the teacher. But these distinctions are undesirable and the child should only follow one guide.
We must therefore look at the general rather than the particular, and consider our scholar as man in the abstract, man exposed to all the changes and chances of mortal life. If men were born attached to the soil of our country, if one season lasted all the year round, if every man's fortune were so firmly grasped that he could never lose it, then the established method of education would have certain advantages; the child brought up to his own calling would never leave it, he could never have to face the difficulties of any other condition. But when we consider the fleeting nature of human affairs, the restless and uneasy spirit of our times, when every generation overturns the work of its predecessor, can we conceive a more senseless plan than to educate a child as if he would never leave his room, as if he would always have his servants about him? If the wretched creature takes a single step up or down he is lost. This is not teaching him to bear pain; it is training him to feel it.
People think only of preserving their child's life; this is not enough, he must be taught to preserve his own life when he is a man, to bear the buffets of fortune, to brave wealth and poverty, to live at need among the snows of Iceland or on the scorching rocks of Malta. In vain you guard against death; he must needs die; and even if you do not kill him with your precautions, they are mistaken. Teach him to live rather than to avoid death: life is not breath, but action, the use of our senses, our mind, our faculties, every part of ourselves which makes us conscious of our being. Life consists less in length of days than in the keen sense of living. A man maybe buried at a hundred and may never have lived at all. He would have fared better had he died young.
Our wisdom is slavish prejudice, our customs consist in control, constraint, compulsion. Civilised man is born and dies a slave. The infant is bound up in swaddling clothes, the corpse is nailed down in his coffin. All his life long man is imprisoned by our institutions.
I am told that many midwives profess to improve the shape of the infant's head by rubbing, and they are allowed to do it. Our heads are not good enough as God made them, they must be moulded outside by the nurse and inside by the philosopher. The Caribs are better off than we are. The child has hardly left the mother's womb, it has hardly begun to move and stretch its limbs, when it is deprived of its freedom. It is wrapped in swaddling bands, laid down with its head fixed, its legs stretched out, and its arms by its sides; it is wound round with linen and bandages of all sorts so that it cannot move. It is fortunate if it has room to breathe, and it is laid on its side so that water which should flow from its mouth can escape, for it is not free to turn its head on one side for this purpose.
The new-born child requires to stir and stretch his limbs to free them from the stiffness resulting from being curled up so long. His limbs are stretched indeed, but he is not allowed to move them. Even the head is confined by a cap. One would think they were afraid the child should look as if it were alive.
Thus the internal impulses which should lead to growth find an insurmountable obstacle in the way of the necessary movements. The child exhausts his strength in vain struggles, or he gains strength very slowly. He was freer and less constrained in the womb; he has gained nothing by birth.
The inaction,