Travel at the taigne and Milton, in foreign travel as a means of broad right time. education and adaptation to living. He thinks, however, that it should not, as it usually did, come at the critical period between sixteen and twenty-one, but either earlier, when the boy is better able to learn foreign languages, or later, when he can intelligently observe the laws and customs of other countries.

Locke is opposed to the

Locke approaches the earlier realists even more closely in showing scant respect for the narrow humanism and thinks Latin tedious methods of the grammar school. He declares

narrow hu

manism, but

necessary to

a gentleman,

and that it should be learned by speaking.

specifically:

"When I consider what an ado is made about a little Latin and Greek, how many Years are spent in it, and what a Noise and Business it makes to no purpose, I can hardly forbear thinking that the Parents of children still live in Fear of the Schoolmaster's Rod, which they look on as the only Instrument of Education; as a language or two to be its whole Business.”

Yet Locke agrees with Montaigne again in thinking that Latin is, after all, "absolutely necessary to a Gentleman," but that "tis a Wonder Parents, when they have had the Experience in French, should not think (it) ought to be learned the same way, by talking and reading,' instead of through grammar, theme writing, versification, and memorizing long passages. Greek, however, Locke does not regard as essential to a gentleman's edu

"1

1 When conversation is impossible, he recommends the use of interlinear translations.

cation, although he may in manhood take it up by himself.

horseback

riding, fenc

As a further part of 'intellectual education,' Locke holds that, "besides what is to be had from Study and Books, there are other Accomplishments necessary for a Gentleman," - dancing, horseback riding, fencing, and Dancing, wrestling. The pupil should also, he contends, "learn a Trade, a manual Trade; nay, two or three, but one more particularly." This the future gentleman should acquire, not with the idea of ever engaging in it, but for the sake of health and of "easing the wearied Part by Change of Business." 1

Locke as a 'Sense Realist'

ing, wrestling, and a

trade.

But Locke fluenced by sense real

was also in

ism' to the

extent of in

troducing a

utilitarian and encyclo

But there are also elements throughout the Thoughts and to some extent in the Conduct, where Locke seems to have been affected by the concrete material and interesting methods of Comenius, the great 'sense' realist, as clearly as he was elsewhere by the earlier realism of Montaigne. Even in the subjects he recommends for the education of a gentleman, where he was especially following Montaigne, Locke makes a selection, utilitarian in nature and wide in range, that reminds one of the clopædic advice of Bacon, Ratich, and Comenius. He of one's near

ency

1 Rousseau, however, when he borrowed the suggestion, put it upon the economic ground that if the pupil lost his fortune, he would have the trade to fall back upon.

paedic curricubeginning

lum, and in

with the vernacular studies and the languages

est neighbors,

and in his pleasant methods of teaching.

He also holds

that impressions are

also resembles the sense realists in desiring to begin with the vernacular studies, which with him are reading, writing, drawing, and possibly shorthand. And when the pupil is able to take up a foreign language, Locke believes, with Comenius, that this should not be Latin, but the language of his nearest neighbor, in the case of the English boy, French. After the neighboring language has been learned, Latin may be studied. Like the Moravian, too, Locke believes in correlating content studies with the study of languages. He suggests:

"At the same time that he is learning French and Latin, a Child, as has been said, may also be enter'd in Arithmetick, Geography, Chronology, History, and Geometry, too. For if these be taught him in French or Latin, when he begins once to understand either of these tongues, he will get a Knowledge in these sciences, and the Languages to boot."

In the matter of method also, Locke reminds one of Comenius and the other sense realists. He believes that "contrivances might be made to teach Children to read, whilst they thought they were only playing," and makes the suggestion of pasting the letters of the alphabet upon the sides of the dice. And further, -"when by these gentle Ways he begins to read, some easy pleasant Book, suited to his Capacity, should be put into his Hands, wherein the entertainment he finds might draw him on." Moreover, Locke is most thoroughly a sense realist in his theory of knowledge and the pedagogical recommenda

the senses by

tions that grow out of it. He holds that impressions made through are made through the senses by observation, and are observation. only combined afterward by reflection.1 The development, therefore, of such knowledge to the most complex ideas comes through induction, and in this way the sciences should be studied. In the Conduct,2 he

states:

"The surest way for a learner, in this as in all other cases, is not to advance by jumps, and large strides; let that which he sets himself to learn next be indeed the next; i.e., as nearly conjoined with what he knows already as it is possible; let it be distinct, but not remote from it; let it be new and what he did not know before, that understanding may advance; but let it be as little at once as may be, that its advances may be clear and sure."

Discipline mild, and not

should be

for intellec

tual remiss

It is not surprising that, with such pleasant methods, Locke, like the realists generally, declares in his Thoughts that "great Severity of Punishment does but very little Good, nay, great Harm in Education." He prefers ness. "Esteem or Disgrace" as the proper means of discipline, and maintains, as Comenius did, that corporal punishment should be for moral rather than intellectual remissness.

1

1 This, of course, is brought out more clearly in his philosophical work, Essay concerning the Human Understanding.

2 § XXXIX.

3 His ideas in the Conduct would point to quite a different type of method and discipline.

Locke's real position, however, is found in the

ing of the

Conduct, and

of his philoso

phy, as given in the Essay.

Locke as the Advocate of 'Formal Discipline'

Locke, however, cannot be judged to be primarily a realist of either the 'humanistic' or the 'sense' type. mental train- His real attitude in education must be taken chiefly from the Conduct, and read in the light of his rationalistic is a reflection philosophy, which, in turn, is directly connected with his view-point in religion and politics. While Locke's ancestry was Puritan, this seems to have had little influence upon his life and philosophy, except as he was ever the advocate of civil, religious, and philosophic freedom. This tendency was increased by his close personal relations with the noted liberal, Lord Shaftesbury. In accordance with his convictions, Locke wrote two Treatises on Government, three Letters on Toleration, and an essay upon the Reasonableness of Christianity. Each of these works vigorously opposed absolutism and dogmatism, but they are all simply applications of the thought underlying his great Essay concerning the Human Understanding. In this treatise, which was the product of his reflection during a score of years, he holds, as in the more special works, to the fruitlessness of traditional opinions and empty phraseology. He rejects all 'innate ideas,' or axiomatic principles, and charges that this tenet was imposed by masters and teachers upon their followers, "to take them off their own reason and judgment, and put them on believing and taking them upon