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Educator only superintends.

"Maternal love

calling them forth" (To Greaves, p. 21). is the first agent in education. child is led to love and trust his Creator and his Redeemer.*

Through it the

§ 88. From the theory of development which lay at the root of Pestalozzi's views of education, it followed that the imparting of knowledge and the training for special pursuits held only a subordinate position in his scheme. "Education, instead of merely considering what is to be imparted to children, ought to consider first what they may be said already to possess, if not as a developed, at least as an involved faculty capable of development. Or if, instead of speaking thus in the abstract, we will but recollect that it is to the great Author of life that man owes the possession, and is responsible for the use, of his innate faculties, education should not simply decide what is to be made of a child, but rather inquire what it was intended that he should become. What is his destiny as a created and responsible being? What are his faculties as a rational and moral being? What are the means for their perfection, and the end held out as the highest object of their efforts by the Almighty Father of all, both in creation and in the page of revelation?"

§ 89. Education, then, must consist "in a continual benevolent superintendence, with the object of calling forth all the faculties which Providence has implanted; and its province, thus enlarged, will yet be with less difficulty surveyed from one point of view, and will have more of a systematic and truly philosophical character, than an incoherent mass of 'lessons-arranged without unity of principle, and gone through without interest-which too often usurps its name."

The educator's task then is to superintend and promote

First, moral development,

the child's development, morally, intellectually, and physically.

§ 90. "The essential principle of education is not teaching," said Pestalozzi; "it is love" (R.'s G., 289). Again he says, "The child loves and believes before it thinks and acts" (Ib. 378). And in a very striking passage (Ib. 329), where he compares the development of the various powers of a human being to the development of a tree, he says, "These forces of the heart-faith and loveare in the formation of immortal man what the root is for the tree." So, according to Pestalozzi, a child without faith and love can no more grow up to be what he should be than a tree can grow without a root. Apart from this vital truth there can be no such thing as Pestalozzianism.

"Ah yet when all is thought and said

The heart still overrules the head."

It is our hearts and affections that lead us right or wrong far more than our intellects. In advocating the training of the minds of the people, Lord Derby once remarked that as Chairman of Quarter Sessions he had found most of the culprits brought before him were stupid and ignorant. It certainly cannot be denied that the commonest kind of criminal is bad in every way. He has his body ruined by debauchery, his intellect almost in abeyance, and his heart and affections set on what is vile and degrading. If you could cultivate his intellect you would certainly raise him out of the lowest and by far the largest of the criminal classes. But he might become a criminal of a type less disgusting in externals, but in reality far more dangerous. The most atrocious miscreant of our time, if not of all time, was a man who contrived a machine to sink ships in midocean, his only object being to gain a sum of money on a

Moral and religious the same.

false insurance. This man was a type of the élite of criminals, had received an intellectual training, and could not have been described by Lord Derby as ignorant or stupid.

§ 91. Pestalozzi then, much as he valued the development of the intellect, put first the moral and religious influence of education; and with him moral and religious were one and the same. He protested against the ordinary routine of elementary education, because "everywhere in it the flesh predominated over the spirit, everywhere the divine element was cast into the shade, everywhere selfishness and the passions were taken as the motives of action, everywhere mechanical habits usurped the place of intelligent spontaneity " (R.'s G., 470). Education for the people must be different to this. "Man does not live by bread alone; every child needs a religious development; every child needs to know how to pray to God in all simplicity, but with faith and love" (R.'s G., 378). "If the religious element does not run through the whole of education, this element will have little influence on the life; it remains formal or isolated "* (Ib. 381). And Pestalozzi sums up the essentials of popular education in the words: "The child

* The disciple is not above his master, and if parents and teachers are without sympathy and religious feeling the children will also be without faith and love. This cannot be urged too strongly on those who have charge of the young. But there is no test by which we can ascertain that a master has these essential qualifications. As in the Christian ministry the unfit can be shut out only by their own consciences. But let no one think to understand education if he loses sight of what Joseph Payne has called "Pestalozzi's simple but profound discovery-the teacher must have a heart." "Soul is kindled only by soul," says . Carlyle; "to teach religion the first thing needful and also the last and only thing is finding of a man who has religion. All else follows."

Second, intellectual development.

accustomed from his earliest years to pray, to think, and to work, is already more than half educated” (Ib. 381).

§ 92. Here we see the main requisites. First the child must pray with faith and love. Next he must think.

"The child must think!" exclaims the schoolmaster: "Must he not learn ?" To which Pestalozzi would have replied, "Most certainly he must." Learning was not in Pestalozzi's estimation as in Locke's, the "last and least" thing, but learning was with him something very different from the learning imparted by the ordinary schoolmaster. Pestalozzi was very imperfectly acquainted with the thoughts and efforts of his predecessors, but the one book on education which he had studied had freed him from the "idols " of the schoolroom. This book was the Emile of Rousseau, and from it he came no less than Rousseau himself to despise the learning of the schoolmaster. But when he had to face the problem of organizing a course of education for the people, Pestalozzi did not agree with Rousseau that the first twelve years should be spent in "losing time." No, the children must learn, but they must learn in such a way as to develop all the powers of the mind. And so Pestalozzi was led to what he considered his great discovery, viz., that all instruction must be based on "Anschauung."

$93. The Germans, who have devoted so much thought and care and effort to education, greatly honour Pestalozzi,* and as his disciples aim at making all elementary instruction

* In 1872, a Congress in which more than 10,000 German elementary teachers were represented, petitioned the Prussian Government for "the organization of training schools in accordance with the pedagogic principles of Pestalozzi, which formerly enjoyed so much favour in Prussia and so visibly contributed to the regeneration of the country."

"anschaulich."

Learning by "intuition."

We English have troubled ourselves so little about Pestalozzi, or, I might say, about the theory of education, that we have not cared to get equivalent words for Anschauung and anschaulich. For Anschauung “senseimpression" has lately been tried; but this is in two ways defective; for (1) there may be "Anschauungen" beyond the range of the senses, and (2) there is in an "Anschauung" an active as well as a passive element, and this the word "impression" does not convey. The active part is brought out better by 'observation "—the word used by Joseph Payne and James MacAlister; but this seems hardly wide enough. Other writers of English borrow words straight from the French, and talk about "intuition" and "intuitive," words which were taken (first I believe by Kant) from the Latin intueri, "to look at with attention and reflection."

§ 94. I think we shall be wise in following these writers. On good authority I have heard of a German professor who when asked if he had read some large work recently published in the distressing type of his nation, replied that he had not; he was waiting for a French translation. If the Germans find that the French express their thoughts more clearly than they can themselves, we may think ourselves fortunate when the French will act as interpreters. I therefore gladly turn to M. Buisson and translate what he says about "intuition."

"Intuition is just the most natural and most spontaneous action of human intelligence, the action by which the mind seizes a reality without effort, hesitation, or go-between. It is a 'direct apperception,' made as it were at a glance. If it has to do with some matter within the province of the senses, the senses perceive it at once. Here we have the simplest case of all, the most common, the

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