The History Of Education by Ellwood P. Cubberley (little red riding hood read aloud .txt) 📕

For the great mass of the people, whose purpose in life was to work and believe and obey, agriculture, warfare, the rising trades with their guilds (p. 209), and the services of the Church constituted almost all in the way of education which they ever received. To be useful to his overlord and master here and to be saved hereafter were the chief life-purposes of the common man. The former he must himself undertake in order to be able to live at all; the latter the Church undertook to supply to those who followed her teachings.

THE RISE OF THE VERNACULAR RELIGIOUS SCHOOL. For the first time in history, if we except the schools of the early Christian period, the Protestant Revolts created a demand for some form of an elementary religious school for all. The Protestant theory as to personal versus

collective salvation involved as a consequence the idea of the education of all in the essentials of the Christian faith and doctrine. The aim was the same as before—personal salvation—but the method was now changed from that of the Church as intermediary to personal knowledge and faith and effort. To be saved, one must know something of the Word of God, and this necessitated instruction. To this end, in theory at least, schools had to be established to educate the young for membership in the new type of Church relationship. Reading the vernacular, a little counting and writing, in Teutonic countries a little music, and careful instruction in a religious Primer (R. 202), the Catechism, and the Bible, now came to constitute the subject matter of a new vernacular school for the children of Protestants, and to a certain extent in time for the children of Catholics as well. As we pointed out earlier (p. 353), between this new type of school for religious ends and the older Latin grammar school for scholarly purposes there was almost no relationship, and the two developed wholly independently of one another. In the Latin grammar schools one studied to become a scholar and a leader in the political or ecclesiastical world; in the vernacular religious school one learned to read that he might be able to read the Catechism and the Bible, and to know the will of the Heavenly Father. There was scarcely any other purpose to the maintenance of the elementary vernacular schools. This condition continued until well into the eighteenth century.

[Illustration: FIG. 129. A FRENCH SCHOOL BEFORE THE REVOLUTION

(After an etching by Boisseau, 1730-1809)]

EARLY UNSUCCESSFUL EDUCATIONAL REFORMERS. Back in the seventeenth century, as we have pointed out in the preceding chapter, a very earnest effort was made by Ratke and Comenius to introduce a larger conception of the educational process into the elementary vernacular school, to eliminate the gloomy religious material from the textbooks, to substitute a human-welfare purpose for the exclusively life-beyond view, and to transform the school into an institution for imparting both learning and religion.

Comenius in particular hoped to make of the new elementary religious school a potent instrument for human progress by introducing new subject-matter, and by formulating laws and developing methods for its work which would be in harmony with the new scientific procedure so well stated by Francis Bacon. Comenius stands as the commanding figure in seventeenth-century pedagogical thought. He reasoned out and introduced us to the whole modern conception of the educational process and purpose, and gave to the school of the people a solid theoretical and practical basis.

Living, though, at an unfortunate period in human history, he was able to awaken little interest either in rational teaching-method or in reforms looking to the advancement of the welfare of mankind. Instead he roused suspicion and distrust by the innovations and progressive reforms he proposed; his now-celebrated book on teaching method (Rs. 218, 219) was not at the time understood and was for long forgotten, while the fundamentally sound ideas and pedagogical reforms which he proposed and introduced were lost amid the hatreds of his time, and had to be worked out again and re�stablished in a later and a more tolerant age.

Another unsuccessful reformer of some importance, and one whose work antedated that of both Ratke and Comenius, was the London schoolmaster, Richard Mulcaster (1531-1611), for twenty-five years headmaster of the famous Merchant Taylors’ School, and later Master of Saint Paul’s School.

In 1581 he issued his Positions, a pedagogical work so far in advance of his time, and written in such a heavy and affected style, that it passed almost unnoticed in England, and did not become known at all in other lands. Yet the things he stood for became the fundamental ideas of nineteenth-century educational thought. These were: 1. That the end and aim of education is to develop the body and the faculties of the mind, and to help nature to perfection.

2. That all teaching processes should be adapted to the pupil taught.

3. That the first stage in learning is of large importance, and requires high skill on the part of the teacher.

4. That the thing to be learned is of less importance than the pupil learning.

5. That proper brain development demands that pressure and one-sided education alike be avoided.

6. That the mother tongue should be taught first and well, and should be the language of the school from six to twelve.

7. That music and drawing should be taught.

8. That reading and writing at least should be the common right of all, and that girls should be given equal opportunity with boys.

9. That training colleges for teachers should be established and maintained.

The modern nature of many of Mulcaster’s proposals may be seen from the table of contents of his volume (R. 226). Mulcaster, like Comenius, thought far in advance of his age, and in consequence his book was soon and for long forgotten. Yet what Quick [1] says of him is very true: It would have been a vast gain to all Europe if Mulcaster had been followed instead of Sturm. He was one of the earliest advocates of the use of the vernacular instead of Latin, and good reading and writing in English were to be secured before Latin was begun. His elementary course included five things: English reading, English writing, drawing, singing, playing a musical instrument. If this were made to occupy the school time up to twelve, Mulcaster held that more would be done between twelve and sixteen than between seven and seventeen in the ordinary (Latin grammar school) way. There would be a further gain in that the children would not be set against learning.

John Locke, and the disciplinary theory of education. Another commanding figure in seventeenth-century pedagogical thought was the English scholar, philosopher, teacher, physician, and political writer, John Locke (1632-1704). In the preceding chapter we pointed out the place of Locke as a writer on the education of the sons of the English gentry, and illustrated by an extract from his Thoughts (R. 216) the importance he placed on such a practical type of education as would prepare a gentleman’s son for the social and political demands of a world fast becoming modern. Locke’s place in the history of education, though, is of much more importance than was there (p. 402) indicated. Locke was essentially the founder of modern psychology, based on the application of the methods of modern scientific investigation to a study of the mind, [2] and he is also of importance in the history of educational thought as having set forth, at some length and with much detail, the disciplinary conception of the educational process.

Locke had served as a tutor in an English nobleman’s family, had worked out his educational theories in practice and thought them through as mind processes, and had become thoroughly convinced that it was the process of learning that was important, rather than the thing learned. Education to him was a process of disciplining the body, fixing good habits, training the youth in moral situations, and training the mind through work with studies selected because of their disciplinary value. This conception of education he sets forth well in the following paragraph, taken from his Thoughts:

The great Work of the Governor is to fashion the Carriage and form the Mind; to settle in his Pupils good Habits and the Principles of Virtue and Wisdom; to give him by little and little a View of Mankind, and work him into a Love and Imitation of what is excellent and praiseworthy; and in the Prosecution of it, to give him Vigor, Activity, and Industry. The Studies which he sets him upon, are but as it were the Exercise of his Faculties, and Employment of his Time, to keep him from Sauntering and Idleness, to teach him Application, and accustom him to take Pains, and to give him some little Taste of what his own Industry must perfect (�94).

In his Thoughts Locke first sets forth at length the necessity for disciplining the body by means of diet, exercise, and the hardening process. “A sound mind in a sound body” he conceives to be “a short but full description of a happy state in this world,” and a fundamental basis for morality and learning. The formation of good habits and manners through proper training, and the proper adjustment of punishments and rewards next occupies his attention, and he then explains his theory as to making all punishments the natural consequences of acts. Similarly the mind, as the body, must be disciplined to virtue by training the child to deny, subordinate desires, and apply reason to acts. The formation of good habits and the disciplining of the desires Locke regards as the foundations of virtue. On this point he says: As the Strength of the Body lies chiefly in being able to endure Hardship, so also does that of the Mind. And the great Principle and Foundation of all Virtue and Worth is plac’d in this:—That a Man is able to deny himself his own Desires, cross his own Inclinations, and purely follow what Reason directs as best, tho’ the Appetite lean the other Way (� 33).

Similarly, in intellectual education, good thinking and the employment of reason is the aim, and these, too, must be attained through the proper discipline of the mind. Good intellectual education does not consist merely in studying and learning, he contends, as was the common practice in the grammar schools of his time, but must be achieved by a proper drilling of the powers of the mind through the use of selected studies.

The purpose of education, he holds, is above all else to make man a reasoning creature. Nothing, in his judgment, trains to reason closely so well as the study of mathematics, though Locke would have his boy “look into all sorts of knowledge,” and train his understanding