"But why trouble ourselves about any curriculum at all?" it may be asked. "If it be true that the mind like the body has a predetermined course of evolution – if it unfolds spontaneously – if its successive desires for this or that kind of information arise when these are severally required for its nutrition – if there thus exists in itself a prompter to the right species of activity at the right time; why interfere in any way? Why not leave children wholly to the discipline of nature? – why not remain quite passive and let them get knowledge as they best can? – why not be consistent throughout?" This is an awkward-looking question. Plausibly implying as it does, that a system of complete laissez-faire is the logical outcome of the doctrines set forth, it seems to furnish a disproof of them by reductio ad absurdum. In truth, however, they do not, when rightly understood, commit us to any such untenable position. A glance at the physical analogies will clearly show this. It is a general law of life that the more complex the organism to be produced, the longer the period during which it is dependent on a parent organism for food and protection. The difference between the minute, rapidly-formed, and self-moving spore of a conferva, and the slowly-developed seed of a tree, with its multiplied envelopes and large stock of nutriment laid by to nourish the germ during its first stages of growth, illustrates this law in its application to the vegetal world. Among animals we may trace it in a series of contrasts from the monad whose spontaneously-divided halves are as self-sufficing the moment after their separation as was the original whole; up to man, whose offspring not only passes through a protracted gestation, and subsequently long depends on the breast for sustenance; but after that must have its food artificially administered; must, when it has learned to feed itself, continue to have bread, clothing, and shelter provided; and does not acquire the power of complete self-support until a time varying from fifteen to twenty years after its birth. Now this law applies to the mind as to the body. For mental pabulum also, every higher creature, and especially man, is at first dependent on adult aid. Lacking the ability to move about, the babe is almost as powerless to get materials on which to exercise its perceptions as it is to get supplies for its stomach. Unable to prepare its own food, it is in like manner unable to reduce many kinds of knowledge to a fit form for assimilation. The language through which all higher truths are to be gained, it wholly derives from those surrounding it. And we see in such an example as the Wild Boy of Aveyron, the arrest of development that results when no help is received from parents and nurses. Thus, in providing from day to day the right kind of facts, prepared in the right manner, and giving them in due abundance at appropriate intervals, there is as much scope for active ministration to a child's mind as to its body. In either case, it is the chief function of parents to see that the conditions requisite to growth are maintained. And as, in supplying aliment, and clothing, and shelter, they may fulfil this function without at all interfering with the spontaneous development of the limbs and viscera, either in their order or mode; so, they may supply sounds for imitation, objects for examination, books for reading, problems for solution, and, if they use neither direct nor indirect coercion, may do this without in any way disturbing the normal process of mental evolution; or rather, may greatly facilitate that process. Hence the admission of the doctrines enunciated does not, as some might argue, involve the abandonment of teaching; but leaves ample room for an active and elaborate course of culture.
Passing from generalities to special considerations, it is to be remarked that in practice the Pestalozzian system seems scarcely to have fulfilled the promise of its theory. We hear of children not at all interested in its lessons, – disgusted with them rather; and, so far as we can gather, the Pestalozzian school have not turned out any unusual proportion of distinguished men: if even they have reached the average. We are not surprised at this. The success of every appliance depends mainly upon the intelligence with which it is used. It is a trite remark that, having the choicest tools, an unskilful artisan will botch his work; and bad teachers will fail even with the best methods. Indeed, the goodness of the method becomes in such case a cause of failure; as, to continue the simile, the perfection of the tool becomes in undisciplined hands a source of imperfection in results. A simple, unchanging, almost mechanical routine of tuition, may be carried out by the commonest intellects, with such small beneficial effect as it is capable of producing; but a complete system – a system as heterogeneous in its appliances as the mind in its faculties – a system proposing a special means for each special end, demands for its right employment powers such as few teachers possess. The mistress of a dame-school can hear spelling-lessons; and any hedge-schoolmaster can drill boys in the multiplication-table. But to teach spelling rightly by using the powers of the letters instead of their names, or to instruct in numerical combinations by experimental synthesis, a modicum of understanding is needful; and to pursue a like rational course throughout the entire range of studies, asks an amount of judgment, of invention, of intellectual sympathy, of analytical faculty, which we shall never see applied to it while the tutorial official is held in such small esteem. True education is practicable only by a true philosopher. Judge, then, what prospect a philosophical method now has of being acted out! Knowing so little as we yet do of psychology, and ignorant as our teachers are of that little, what chance has a system which requires psychology for its basis?
Further hindrance and discouragement has arisen from confounding the Pestalozzian principle with the forms in which it has been embodied. Because particular plans have not answered expectation, discredit has been cast upon the doctrine associated with them: no inquiry being made whether these plans truly conform to the doctrine. Judging as usual by the concrete rather than the abstract, men have blamed the theory for the bunglings of the practice. It is as though the first futile attempt to construct a steam-engine had been held to prove that steam could not be used as a motive power. Let it be constantly borne in mind that while right in his fundamental ideas, Pestalozzi was not therefore right in all his applications of them. As described even by his admirers, Pestalozzi was a man of partial intuitions – a man who had occasional flashes of insight rather than a man of systematic thought. His first great success at Stantz was achieved when he had no books or appliances of ordinary teaching, and when "the only object of his attention was to find out at each moment what instruction his children stood peculiarly in need of, and what was the best manner of connecting it with the knowledge they already possessed." Much of his power was due, not to calmly reasoned-out plans of culture, but to his profound sympathy, which gave him a quick perception of childish needs and difficulties. He lacked the ability logically to co-ordinate and develop the truths which he thus from time to time laid hold of; and had in great measure to leave this to his assistants, Kruesi, Tobler, Buss, Niederer, and Schmid. The result is, that in their details his own plans, and those vicariously devised, contain numerous crudities and inconsistencies. His nursery-method, described in The Mother's Manual, beginning as it does with a nomenclature of the different parts of the body, and proceeding next to specify their relative positions, and next their connections, may