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that of reason to convince; but they must not, like an old bawd, dress out opinion in the seductive ornaments of rhe. toric, and veils of sophistry; reasoning should rather undress and remove every factitious ornament, that truth may be viewed in its naked beauty.

Elocution displays these subjects in the plenitude of their relations, as, liberty combined with restraint of law, power combined with both, and these together related to constitu tional policy, related again with the ballot or electoral suf. frage, related to information, property, and excellence; and in this manner, reason, like the judge, sums up the whole evidence of the case, for the auditory, like the jury, to decide upon; while the advocates, using the language of oratory, labor to impress only a part of the evidence which suits their brief, and with this eloquence to impose their own opinions upon the auditory.

The fourth rule, is to guard against the undue influence of passion as incompatible with ratiocination.

When we take any proposition into contemplation, we must meet it with the calm temperament of a mathematical problem. No man feels a bias or emotion upon such inquiries, and therefore the question is solved with irrefutable accuracy.

Such moral propositions, as in their own nature are fluctuating and doubtful, if we contemplate them in the temperament of hope or fear, the incertitude is quadrupled by the double fluctuation of both the mind and the object; this, however, is commonly the case in moral disquisitions of policy, virtue, and religion, which has caused the various nations of the globe to resemble in language, opinion, and action so many lunatics, separated into different wards in the great bedlam of the world.

Whenever we contemplate a proposition under the power. ful influence of hope and fear, we should not trust to the examination, or suggestion of our own imagination, but we should call in the aid of written and oral controversy, which, by generating doubt, would considerably oppose the influence of the will, and excite to calm and profound reasoning.

The opposite practice is, however, generally followed. The religionist reads no books of philosophy, the republican no books of royalty, and the moralist no books of free in

quiry: thus opinion, meeting with no correction, grows into fanaticism, and this into lunacy, or monomania.

This rejection of evidence appears to be the highest act of turpitude or criminality that man can commit. The will de sires always good, whatever may be the means it pursues; and here only attaches error even to a monster; but the man who rejects examination and evidence when proposed, can make no plea of erroneous conscience, and seems the premeditated agent of evil to self and Nature.

In illustration I will adduce the revolution of France. The object proposed thereby was the melioration of the social system. In ascertaining the definition of the term political good, this term was measured by the single standard of perfectibili. ty, without taking any notice of the practical standard of condition; and the unqualified words liberty, equality, were without defined or measured import, uttered by demagogues, in the language of impassioned oratory to seduce the people to throw off all order, and to destroy the complicate me chanism of civil power.

True philosophy would take a comprehensive view of the recondite elements and remote experiments of political good, and in order to measure the import and definition, they must be appealed to the practical scale of society, when liberty is found to mean protection of person and property, and civil power extending itself upon the basis of information: the word equality is measured in its import by the equal submis. sion of all ranks to the same law, and with the only distinction of personal excellence in wisdom and virtue.

ANAGOGNOMY, OR THE LAWS OF EDUCATION.

The education of man, like his whole system of life, is conducted on the rule of contraries. His physical force is debilitated by confinement in the mephitic air of a school; and instead of being taught the discipline and use of his understanding and will, to promote sagacity and virtue, his memory is stuffed with the dry carcasses of dead languages, the useless anecdotes of history and items of chronology. His judgment is depraved by metaphysical or supernatural sounds without sense, and words without ideas, and his disposition by neglect, becomes more ferocious than that of a eavage. In this manner he is reared to manhood, or adult

age, in a state of infirmity of body, mind, and will, that qualifies him to be the morbid patient of a lunatic hospital, (the world) rather than a citizen of social life, who should give progress to the development of human energy, in order to perfect the mundane system, the great end and purpose of his existence, as a competent instrument of the great machine, Nature.

Education is derived from the Latin word educere, which signifies to "call forth" or "develop" the moral and physi cal powers of man; so that he may become a consummate instrument or member of the great machine of the Universe, or that part of it, which, through its phenomena, becomes related in action or interest, and communicable in intelligence.

Man rises in formation or birth, through the generative power of parents, from the great mass of matter which surrounds him, and which supports him in life, into which he again dissolves by death, and from which he in substance, but not identity, is again returned. These truths are discoverable in the phenomena of contagion, both of living and dead bodies, and in the universal circulation or interchange of matter, between all bodies whose atmospheres come in contact: such phenomena demonstrate the union of all matter in essence and interest.

The man riding or driving a horse, incorporates his particles or atoms, reciprocally, with the body of the horse, and proves that the biped agent of evil, or violence, in the course of such interchange at one period, becomes the patient of its own ill treatment of that animal, at a subsequent period. This fact, however supported by phenomena, is not accompanied by such a degree of experience, relative to its consequences of interest, as is necessary to constitute a criterion of reason. The laws of Nature, therefore, have substituted the action of sensation in sympathy, as a supplementary experience to complete that universal rule and guide of human conduct and human knowledge.

The phenomenon or action of sensation in its mode of sympathy constitutes the predominant law of the moral world, as attraction is in the physical world: this sympathy teaches, that all sensitive life is a great chain of existence, in which every link is quiescent or agitated in a reciprocal ratio of the

relative action of the parts on each other, and thus on the whole.

This sentiment may be illustrated by considering the moral conduct of man in all the modes of social mechanism. If man feels no sympathy in his remote relations to the brute species, he will treat his cattle with cruelty; this conduct will generate a malignancy of disposition, which will display its action on the link of domestic life, to make an agitated and unhappy family hence it will convey itself to the link of neighborhood, from this to nation, and from this to the great confederacy of the whole human species in social life; and the rising generations, proceeding from the dissolving ones, will resume their station in some proportion on the chain of sensitive life, agitated by their own previous percussion in a different identity.

The modifications of sensation in sympathy are to be directed and controlled by the discipline of the understanding and the will; that is, by other accompanying modifications of sensation in probity, fortitude, and wisdom, and their effect, pleasure or happiness.

The stages of education may be classed into Infancy, Childhood, Youth, and Manhood.

The tuition of Infancy should be conducted towards the three great objects; strength of body; benevolence of dis position, and clearness of mind. Bodily health would be promoted by easy clothing, to allow freedom of motion and circulation; aliment at regular intervals; pure air out-doors in good weather, or in rooms ventilated, if the children are not exposed to the draft.

The nurses and domestics should be instructed by parents never to frighten children with tales of bugaboo or bugbears; never to command or be commanded, but to maintain an easy, friendly, and candid intercourse, with no more restraint than is necessary for safety, and such conversation as is useful to manage or instruct them.

In Childhood, education could be conducted by various active sports and games, to promote health and strength_of body. Such habits of play would also dispose the mind to contemplation previous to action, and generate virtue in the will, the principles of sympathy in harmony and order, probity in fair play, fortitude in opposing fraud, injustice, and

violence, and wisdom or thought, by contemplating and connecting the simple facts of observation, previous to decision or judgment.

Manual arts might form a part of instruction, as the making of mats with rushes, building houses, and making toys of willow twigs. This instruction would confer mechanical skill and dexterity, and prepare those scholars intended for mechanical arts; thus the materials of trade would be less spoiled or wasted by the awkwardness of an apprentice, and his time of usefulness to the master would commence at an earlier period.

The instruction of Youth, may be continued in high schools, academies, &c. While the elements of law, medicine and science, are taught as being necessary to their profession or business life, the calling forth their moral and physical powers as men, must not be neglected. Part of the day may be al. lotted to this latter purpose in sports and exercise, so contriv ed as to promote sagacity in the understanding, and moral propensities in the will, after the model of the schools, in plays and games of increasing ingenuity, accommodated to the increase of intellect.

Literature could be taught for intellectual amusement, and proficiency in language; history, as a table of moral experience, exhibiting social causes and effects, as connected in important events; these to be impressed on the memory, while every other part of history should be left to its own reference in books.

The great

Adult education could be continued in travels. herd of common travellers, who have wandered over the globe to collect mosses, stuffed animals, and savage dresses; to stare at men, but not to study them; will smile at the Per sian proverb; "Human energy increases in the ratio of tra vels;" but if they will attend to the following explanation, they will blush for their own trifling labors, and mental imbecility.

By travelling to learn the different characters of individuals and nations, we discover in the habits of their understanding and their will, that is, in their opinions and their cus toms, a number of new points of comparison by which we may rectify our own ideas in the moral science.

A jealous Spaniard, who should be present at a Parisian

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