he is to deal with mind, but when he has done this he has still his main principle of action unsolved; for the question is, knowing the nature of the mind, How shall he incite it to action, already predetermined in his own mind, withoutdepriving the mind of the pupil of its own free action? How shall he restrain and guide, and yet not enslave?

If, in classifying all sciences, as suggested at the beginning of this section, we should subdivide the practical division of the Philosophy of Spirit, which might be called Ethics, one could find a place for Pedagogics under some one of the grades of Ethics. The education which the child receives through the influence of family life lies at the basis of all other teaching, and what the child learns of life, its duties, and possibilities, in its own home, forms the foundation for all after-work. On the life of the family, then, as a presupposition, all systems of Education must be built. In other words, the school must not attempt to initiate the child into the knowledge of the world—it must not assume the care of its first training; that it must leave to the family. But the science of Pedagogics does not, as a science, properly concern itself with the family education, or with that point of the child's life which is dominated by the family influence. That is education, in a certain sense, without doubt, but it does not properly belong to a science of Pedagogics. But, on the other hand, it must be remembered that this science, as here expounded, presupposes a previous family life in the human being with whom it has to deal.

§ 5. Education as a science will present the necessary and universal principles on which it is based; Education as an art will consist in the practical realization of these in the teacher's work in special places, under special circumstances, and with special pupils. In the skillful application of the principles of the science to the actual demands of the art lies the opportunity for the educator to prove himself a creative artist; and it is in the difficulty involved in this practical

The age at which the child should be subject to the training of school life, or Education, properly so-called, must vary with different races, nations, and different children.

work that the interest and charm of the educator's work consists.

The teacher must thus adapt himself to the pupil. But, in doing so, he must have a care that he do not carry this adaptation to such a degree as to imply that the pupil is not to change; and he must see to it, also, that the pupil shall always be worked upon by the matter which he is considering, and not too much by the personal influence of the teacher through whom he receives it."

§ 6. The utmost care is necessary lest experiments which have proved successful in certain cases should be generalized into rules, and a formal, dead creed, so to speak, should be adopted. All professional experiences are valuable as material on which to base new conclusions and to make new plans, but only for that use. Unless the day's work is, every day, a

new creation, a fatal error has been made.

§ 7. Pedagogics as a science must consider Education(1) In its general idea;

(2) In its different phases;

(3) In the special systems arising from this general idea, acting under special circumstances at special times."

§ 8. With regard to the First Part, we remark that by Education, in its general idea, we do not mean any mere history of Pedagogics, nor can any history of Pedagogics be substituted for a systematic exposition of the underlying idea.

§ 9. The second division considers Education under three heads as physical, intellectual, and moral-and forms, generally, the principal part of all pedagogical treatises.

In this part lies the greatest difficulty as to exact limitation. The ideas on these divisions are often undefined and apt to be confounded, and the detail of which they are capable is almost unlimited, for we might, under this head, speak

5 The best educator is he who makes his pupils independent of himself. This implies on the teacher's part an ability to lose himself in his work, and a desire for the real growth of the pupil, independent of any personal fame of his own-a disinterestedness which places education on a level with the noblest occupations of man.

6 See analysis.

of all kinds of special schools, such as those for war, art, mining, etc.

§ 10. In the Third Part we consider the different realizations of the one general idea of Pedagogics as it has developed itself under different circumstances and in different ages of the world.

The general idea is forced into different phases by the varying physical, intellectual, and moral conditions of men. The result is the different systems, as shown in the analysis. The general idea is one. The view of the end to be obtained determines in each case the actualization of this idea. Hence the different systems of Education are each determined by the stand-point from which the general ideal is viewed. Proceeding in this manner, it might be possible to construct a history of Pedagogics, a priori, without reference to actual history, since all the possible systems might be inferred from the possible definite number of points of view.

7

Each lower stand-point will lead to a higher, but it will not be lost in it. Thus, where Education, for the sake of the nation, merges into the Education based on Christianity, the form is not thereby destroyed, but, rather, in the transition first attains its full realization. The systems of Education which were based on the idea of the nation had, in the fullness of time, outgrown their own limits, and needed a new form in order to contain their own true idea. The idea of the nation, as the highest principle, gives way for that of Christianity. A new life came to the old idea in what at first seemed to be its destruction. The idea of the nation was born again, and not destroyed, in Christianity.

§ 11. The final system, so far, is that of the present time, which thus is itself the fruit of all the past systems, as well as the seed of all systems that are to be. The science of Pedagogics, in the consideration of the system of the present, thus again finds embodied the general idea of education, and thus returns upon itself to the point from whence it set out. In the First and Second Parts there is already given the idea whch dominates the system found thus necessarily existing in the present.

Asiatic systems of Education have this basis (see 178 of the original).

§ 12. A full treatment of Pedagogics must distinguish(1) The nature of Education ;

(2) The form of Education; (3) The limits of Education.

I.-The Nature of Education.

§ 13. The nature of Education is determined by the nature of mind, the distinguishing mark of which is that it can be developed only from within, and by its own activity. Mind is essentially free-i. e., it has the capacity for freedom-but it cannot be said to possess freedom till it has obtained it by its

own voluntary effort. Till then it cannot be truly said to be free. Education consists in enabling a human being to take possession of, and to develop himself by, his own efforts, and the work of the educator cannot be said to be done in any sense where this is not accomplished. In general, we may say that the work of education consists in leading to a full development of all the inherent powers of the mind, and that its work is done when, in this way, the mind has attained perfect freedom, or the state in which alone it can be said to be truly itself."

If

The isolated human being can never become truly man. such human beings (like the wild girl of the forest of Ardennes) have been found, they have only proved to us that reciprocal action with our fellow beings is necessary for the development of our powers. Caspar Hauser, in his subterranean prison, will serve as an example of what man would be without men. One might say that this fact is typified by the first cry of the newly-born child. It is as if the first expression of its seemingly independent life were a cry for help from others. On the side of nature the human being is at first quite helpless.. § 14. Man is, therefore, the only proper object of education. It is true that we speak of the education of plants and of animals, but we instinctively apply other terms when we do so, for we say "raising" plants, and "training training" animals. When we "train" or "break" an animal, it is true that we do, by pain or pleasure, lead him into an exercise of a new activity. But the difference between this and Education consists in the fact that, though he possessed capacity, yet by no amount of association with his kind would he ever have acquired this new development. It is as if we impress upon his plastic nature the imprint of our loftier nature, which imprint he takes mechanically, and does not himself recognize it as his own internal nature. We train him for our recognition, not for his own. But, on the contrary, when we educate a human being, we only excite him to create for himself, and out of himself,

The definition of freedom here implied is this: Mind is free when it knows itself and wills its own laws.