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[Owing to the non-receipt of the paper on this subject, which we promised in our last number, we have here substituted another, embodying, substantially the same principles.] The chief argument relied upon by the supporters of the classical theory of education is, that it is the best-many go so far as to say the only perfect mental discipline ever yet devised for the youthful mind. I would meet this argument by denying that there is any such thing as a purely disciplinary course of mental training, and that it is not the object of a true theory of education to attempt to discover such a training. Any educational theory which sets itself merely the question of discovering what is the best method of sharpening the intellect will fail, because the aims of education can never be separated; and as education properly considered is the development of the whole man and the whole woman, and as the little segment included in the years of pupilage and youth can never, without great and manifest wrong done to the character, be separated from that after education which it is the divine object of life to give, so unless early training is looked upon as merely the first stage in the life-education we shall never establish it on a right foundation. Now it is obvious that no single narrow mental training can satisfy the demands of an education-theory of this kind. To assert that there is any uniform system for all minds would be to imply not only that the Creator has constituted all minds alike, but that he has marked out for each precisely the same career in after-life. If the human mind is composed of many faculties, each requiring its appropriate nourishment; if in no two minds are those faculties united in precisely the same proportionate degree of strength; if this variety of mental constitution is the divinely appointed provision for the filling of those many parts on life's stage which are afterwards to be played, how preposterous is a theory which advocates the reducing of all higher education to one narrow, uniform system! how arrogant is the claim on the part of that system to be the only one that deserves the name of "liberal"! There is no one uniform and infallible instrument for developing the human mind; no such thing as a system of merely disciplinary training, which has for its chief object the effect produced in forming the mind, and not the information imparted to it. All studies are disciplinary when pursued rightly; some of one set of faculties and others of another set. The best mental discipline is a mixed course of study in which each ingredient shall be precisely adapted to the age and mental peculiarities of the pupil, and all shall tend directly to his preparation for the life he is to lead in the world. Education will miss its aim when it is not ordered and arranged with reference to the life of the individual educated, and to the life of the nation of which he forms a part. The consequence is that education-systems must vary with times and with places. What is good in one period of history, at one stage of intellectual progress, and for one nation, is wholly unsuited to another period and a different set of circumstances. Because at the period of the Revival of Letters the discovery of the great models of Greek and Roman literature played such a part in the intellectual development of the nations of Europe, it does not by any means follow that the continuance of their exclusive study will do as much for us. The reverse is more likely to be true; that their influence is well-nigh spent and that a new educating force is likely to be needed in these new times. Because in the education-system |