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 further below the standard of complete living than one of but moderate ability in money-getting 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 due 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 civilisation 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 pursuit of 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.
In regulating education by this standard, there are some general considerations that should be ever present to us. The worth of any kind of culture, as aiding complete living, may be either necessary or more or less contingent. There is knowledge of intrinsic value; knowledge of quasi-intrinsic value; and knowledge of conventional value. Such facts as that sensations of numbness and tingling commonly precede paralysis, that the resistance of water to a body moving through it varies as the square of the velocity, that chlorine is a disinfectant, – these, and the truths of Science in general, are of intrinsic value: they will bear on human conduct ten thousand years hence as they do now. The extra knowledge of our own language, which is given by an acquaintance with Latin and Greek, may be considered to have a value that is quasi-intrinsic: it must exist for us and for other races whose languages owe much to these sources; but will last only as long as our languages last. While that kind of information which, in our schools, usurps the name History – the mere tissue of names and dates and dead unmeaning events – has a conventional value only: it has not the remotest bearing on any of our actions; and is of use only for the avoidance of those unpleasant criticisms which current opinion passes upon its absence. Of course, as those facts which concern all mankind throughout all time must be held of greater moment than those which concern only a portion of them during a limited era, and of far greater moment than those which concern only a portion of them during the continuance of a fashion; it follows that in a rational estimate, knowledge of intrinsic worth must, other things equal, take precedence of knowledge that is of quasi-intrinsic or conventional worth.
One further preliminary. Acquirement of every kind has two values – value as knowledge and value as discipline. Besides its use for guiding conduct, the acquisition of each order of facts has also its use as mental exercise; and its effects as a preparative for complete living have to be considered under both these heads.
These, then, are the general ideas with which we must set out in discussing a curriculum: – Life as divided into several kinds of activity of successively decreasing importance; the worth of each order of facts as regulating these several kinds of activity, intrinsically, quasi-intrinsically, and conventionally; and their regulative influences estimated both as knowledge and discipline.
Happily, that all-important part of education which goes to secure direct self-preservation, is in great part already provided for. Too momentous to be left to our blundering, Nature takes it into her own hands. While yet in its nurse's arms, the infant, by hiding its face and crying at the sight of a stranger, shows the dawning instinct to attain safety by flying from that which is unknown and may be dangerous; and when it can walk, the terror it manifests if an unfamiliar dog comes near, or the screams with which it runs to its mother after any startling sight or sound, shows this instinct further developed. Moreover, knowledge subserving direct self-preservation is that which it is chiefly busied in acquiring from hour to hour. How to balance its body; how to control its movements so as to avoid collisions; what objects are hard, and will hurt if struck; what objects are heavy, and injure if they fall on the limbs; which things will bear the weight of the body, and which not; the pains inflicted by fire, by missiles, by sharp instruments – these, and various other pieces of information needful for the avoidance of death or accident, it is ever learning. And when, a few years later, the energies go out in running, climbing, and jumping, in games of strength and games of skill, we see in all these actions by which the muscles are developed, the perceptions sharpened, and the judgment quickened, a preparation for the safe conduct of the body among surrounding objects and movements; and for meeting those greater dangers that occasionally occur in the lives of all. Being thus, as we say, so well cared for by Nature, this fundamental education needs comparatively little care from us. What we are chiefly called upon to see, is, that there shall be free scope for gaining this experience and receiving this discipline – that there shall be no such thwarting of Nature as that by which stupid schoolmistresses commonly prevent the girls in their charge from the spontaneous physical activities they would indulge in; and so render them comparatively incapable of taking care of themselves in circumstances of peril.
This, however, is by no means all that is comprehended in the education that prepares for direct self-preservation. Besides guarding the body against mechanical damage or destruction, it has to be guarded against injury from other causes – against the disease and death that follow breaches of physiologic law. For complete living it is necessary, not only that sudden annihilations of life shall be warded off; but also that there shall be escaped the incapacities and the slow annihilation which unwise habits entail. As, without health and energy, the industrial, the parental, the social, and all other activities become more or less impossible; it is clear that this secondary kind of direct self-preservation is only less important than the primary kind; and that knowledge tending to secure it should rank very high.
It is true that here, too, guidance is in some measure ready supplied. By our various physical sensations and desires, Nature has insured a tolerable conformity to the chief requirements. Fortunately for us, want of food, great heat, extreme cold, produce promptings too peremptory to be disregarded. And would men habitually obey these and all like promptings when less strong, comparatively few evils would arise. If fatigue of body or brain were in every case followed by desistance; if the oppression produced by a close atmosphere always led to ventilation; if there were no eating without hunger, or drinking without thirst; then would the system be but seldom out of working order. But so profound an ignorance is there of the laws of life, that men do not even know that their sensations are their natural guides, and (when not rendered morbid by long – continued disobedience) their trustworthy guides. So that though, to speak teleologically, Nature has provided efficient safeguards to health, lack of knowledge makes them in a great measure