WHAT is the first commandment to be obeyed in any educational scheme? It is this: Do not teach too many subjects. The second command is this: What you teach, teach thoroughly. The devil in the scholastic world has assumed the form of a general education consisting of scraps of a large number of disconnected subjects; and, with the artfulness of the serpent, he has entrenched himself behind the entrance examinations of the universities.
Culture is activity of thought, and receptiveness to beauty, and humane feeling. Scraps of information have nothing to do with it. A merely well informed man is the most useless bore on God’s earth. What we should aim at producing is men who possess both culture and expert knowledge in some special direction. Their expert knowledge will give them the ground to start from, and their culture will lead them as deep as philosophy and as high as art. We have to remember that the valuable intellectual development is self-development, and that it mostly takes place between the ages of sixteen and thirty. As to training, the most important part is given by mothers before the age of twelve. A saying due to Archbishop Temple illustrates my meaning. Surprise was expressed at the success in after-life of a man, who as a boy at Rugby had been somewhat undistinguished. He answered, “It is not what they are at eighteen, it is what they become afterwards that matters.”
In training a child to activity of thought, above all things we must beware of what I will call “inert ideas”––that is to say, ideas that are merely received into the mind without being utilized, or tested, or thrown into fresh combinations.
In the history of education, the most striking phenomenon is that schools of learning, which at one epoch are alive with a ferment of genius, in a succeeding generation exhibit merely pedantry and routine. The reason is that they are overladen with inert ideas. Education with inert ideas is not only useless: It is, above all things, harmful––Corruptio optimi, pessima. Except at rare intervals of intellectual ferment, education in the past has been radically infected with inert ideas. That is the reason why uneducated clever women, who have seen much of the world, are in middle life so much the more cultured part of the community. They have been saved from this horrible burden of inert ideas. Every intellectual revolution which has ever stirred humanity into greatness has been a passionate protest against inert ideas. Then, alas, with pathetic ignorance of human psychology, it has proceeded by some educational scheme to bind humanity afresh with inert ideas of its own fashioning.
Let us now ask how in our system of education we are to guard against this mental dry rot. We recur to our two educational commandments, “Do not teach too many subjects,” and again, “What you teach, teach thoroughly.”
The result of teaching small parts of a large number of subjects is the passive reception of disconnected ideas, not illumined with any spark of vitality. Let the main ideas which are introduced into a child’s education be few and important, and let them be thrown in to every combination possible. The child should make them his own, and should understand their application here and now in the circumstances of his actual life. From the very beginning of his education, the child should experience the joy of discovery. The discovery which he has to make is that general ideas give an understanding of that stream of events which pours through his life, which is his life. By understanding I mean more than a mere logical analysis, though that is included. I mean “understanding” in the sense in which it is used in the French proverb, “To understand all is to forgive all.” Pedants sneer at an education which is useful. But if education is not useful, what is it? Is it a talent, to be hidden away in a napkin? Of course, education should be useful, whatever your aim in life. It was useful to Saint Augustine and it was useful to Napoleon. It is useful, because understanding is useful.
I pass lightly over that understanding which should be given by the literary side of education. Nor do I wish to be supposed to pronounce on the relative merits of a classical or a modern curriculum. I would only remark that the understanding which we want is an understanding of an insistent present. The only use of a knowledge of the past is to equip us for the present. The present contains all that there is. It is holy ground; for it is the past, and it is the future. At the same time it must be observed that an age is no less past if it existed two hundred years ago than if it existed two thousand years ago. Do not be deceived by the pedantry of dates. The ages of Shakespeare and of Molière are no less past than are the ages of Sophocles and of Virgil. The communion of saints is a great and inspiring assemblage, but it has only one possible hall of meeting, and that is, the present; and the mere lapse of time through which any particular group of saints must travel to reach that meeting-place makes very little difference.
Passing now to the scientific and logical side of education, we remember that here also ideas which are not utilized are positively harmful. By utilizing an idea, I mean relating it to that stream, compounded of sense perceptions, feelings, hopes, desires, and of mental activities relating thought to thought, which forms our life. I can imagine a set of beings which might fortify their souls by passively reviewing disconnected ideas. Humanity is not built that way––except perhaps some editors of newspapers.
In scientific training, the first thing to do with an idea is to prove it. But allow me for one moment to extend the meaning of “prove”; I mean––to prove its worth. Now an idea is not worth much unless the propositions in which it is embodied are true. Accordingly an essential part of the proof of an idea is the proof, either by experiment of by logic, of the truth of the propositions. But it is not essential that this proof of the truth should constitute the first introduction to the idea. After all, its assertion by the authority of respectable teachers is sufficient evidence to begin with. In our first contact with a set of propositions, we commence by appreciating their importance. That is what we all do in after-life. We do not attempt, in the strict sense, to prove or to disprove anything, unless its importance makes it worthy of that honor. These two processes, of proof in the narrow sense, and of appreciation do not require a rigid separation in time. Both can be proceeded with nearly concurrently. But in so far as either process must have the priority, it should be that of appreciation by use.
Furthermore, we should not endeavor to us propositions in isolation. Emphatically I do not mean a neat little set of experiments to illustrate Proposition I and then the proof of Proposition I, a neat little set of experiments to illustrate Proposition II and then the proof of Proposition II, and so on to the end of the book. Nothing could be more boring. Interrelated truths are utilized en bloc, and the various propositions are employed in any order, and with any reiteration. Choose some important applications of your theoretical subject; and study them concurrently with the systematic theoretical exposition. Keep the theoretical exposition short and simple, but let it be strict and rigid so far as it goes. It should not be too long for it easily to be known with thoroughness and accuracy. The consequences of a plethora of half-digested theoretical knowledge are deplorable. Also the theory should not be muddled up with the practice. The child should have no doubt when it is proving and when it is utilizing. My point is that what is proved should be utilized, and that what is utilized should––so far as is practicable––be proved. I am far from asserting that proof and utilization are the same thing.
At this point, I can most directly carry forward my argument in the outward form of a digression. We are only just realizing that the art and science of education require a genius and a study of their own; and that this genius and this science are more than a bare knowledge of some branch of science or of literature. This truth was partially perceived in the past generation; and headmasters, somewhat crudely, were apt to supersede learning in their colleagues by requiring left-hand bowling and a taste for football. But culture is more than cricket, and more than football, and more than extent of knowledge.
Education is the acquisition of the art of the utilization of knowledge. This is an art very difficult to impart. Whenever a textbook is written of real educational worth, you may be quite certain that some reviewer will say that it will be difficult to teach from it. Of course it will be difficult to teach from it. If it were easy, the book ought to be burned; for it cannot be educational. In education, as elsewhere, the broad primrose path leads to a nasty place. This evil path is represented by a book or a set of lectures which will practically enable the student to learn by heart all the questions likely to be asked at the next external examination. And I may say in passing that no educational system is possible unless every question directly asked of a pupil at any examination is either framed or modified by the actual teacher of that pupil in that subject. The external assessor may report on the curriculum or on the performance of the pupils, but never should be allowed to ask the pupil a question which has not been strictly supervised by the actual teacher, or at least inspired by a long conference with him. There are a few exceptions to this rule, but they are exceptions, and could easily be allowed for under the general rule.
We now return to my previous point, that theoretical ideas should always find important applications within the pupil’s curriculum. This is not an easy doctrine to apply, but a very hard one. It contains within itself the problem of keeping knowledge alive, of preventing it from becoming inert, which is the central problem of all education.
The best procedure will depend on several factors, none of which can be neglected, namely, the genius of the teacher, the intellectual type of the pupils, their prospects in life, the opportunities offered by the immediate surroundings of the school, and allied factors of this sort. It is for this reason that the uniform external examination is so deadly. We do not denounce it because we are cranks, and like denouncing established things. We are not so childish. Also, of course, such examinations have their use in testing slackness. Our reason of dislike is very definite and very practical. It kills the best part of culture. When you analyze in the light of experience the central task of education, you find that its successful accomplishment depends on a delicate adjustment of many variable factors. The reason is that we are dealing with human minds, and not with dead matter. The evocation of curiosity, of judgment, of the power of mastering a complicated tangle of circumstances, the use of theory in giving foresight in special cases––all these powers are not to be imparted by a set rule embodied in one schedule of examination subjects.
With good discipline, it is always possible to pump into the minds of a class a certain quantity of inert knowledge. You take a textbook and make them learn it. So far, so good. The child then knows how to solve a quadratic equation. But what is the point of teaching a child to solve a quadratic equation? There is a traditional answer to this question. It runs thus: The mind is an instrument, you first sharpen it, and then use it; the acquisition of the power of solving a quadratic equation is part of the process of sharpening the mind. Now there is just enough truth in this answer to have made it live through the ages. But for all its half-truth, it embodies a radical error which bids fair to stifle the genius of the modern world. I do not know who was first responsible for this analogy of the mind to a dead instrument. For aught I know, it may have been one of the seven wise men of Greece, or a committee of the whole lot of them. Whoever was the originator, there can be no doubt of the authority which it has acquired by the continuous approval which it has received from eminent persons. But whatever its weight of authority, whatever the high approval which it can quote, I have no hesitation in denouncing it as one of the most fatal, erroneous, and dangerous conceptions ever introduced into the theory of education. The mind is never passive; it is a perpetual activity, delicate, receptive, responsive to stimulus. You cannot postpone its life until you have sharpened it. Whatever interest attaches to your subject-matter must be evoked here and now; whatever possibilities of mental life your teaching should impart must be exhibited here and now. That is the golden rule of education, and a very difficult rule to follow.
The difficulty is just this: the apprehension of general ideas, intellectual habits of mind, and pleasurable interest in mental achievement can be evoked by no form of words, however accurately adjusted. All practical teachers know that education is a patient process of the mastery of details, minute by minute, hour by hour, day by day. There is no royal road to learning through an airy path of brilliant generalizations. There is a proverb about the difficulty of seeing the wood because of the trees. That difficulty is exactly the point which I am enforcing. The problem of education is to make the pupil see the wood by means of the trees.
The solution which I am urging is to eradicate the fatal disconnection of subjects which kills the vitality of our modern curriculum. There is only one subject-matter for education, and that is Life in all its manifestations. Instead of this single unity, we offer children––Algebra, from which nothing follows; Geometry, from which nothing follows; Science, from which nothing follows; History, from which nothing follows; a couple of languages, never mastered; and lastly, most dreary of all, Literature, represented by plays of Shakespeare, with philological notes and short analyses of plot and character to be in substance committed to memory. Can such a list be said to represent Life, as it is known in the midst of the living of it? The best that can be said of it is that it is a rapid table of contents which a deity might run over in his mind while he was thinking of creating a world, and had not yet determined how to put it together.
This article appeared in the April 17, 1929 issue of the magazine.