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You can follow any responses to this entry through the RSS 2. Events 2. Blog Post 2 — A Small Price to Save in Step Towards Sustainability — The Corporate Environment June 10th, at pm […] may have heard the popular starfish analogy about a man or women walking along a beach of starfish and saving them from drying out, by throwing […]. Leave a Reply Cancel reply Enter your comment here Fill in your details below or click an icon to log in:. Email required Address never made public. Name required.

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Email Subscription Enter your email address to subscribe to this blog and receive notifications of new posts by email. Join 1, other followers Sign me up! I reply, why should the thing which has been called education do either the one or the other? If I am a knave or a fool, teaching me to read and write won't make me less of either one or the other—unless somebody shows me how to put my reading and writing to wise and good purposes. Suppose any one were to argue that medicine is of no use, because it could be proved statistically, that the percentage of deaths was just the same, among people who had been taught how to open a medicine chest, and among those who did not so much as know the key by sight.

The argument is absurd; but it is not more preposterous than that against which I am contending.

The only medicine for suffering, crime, and all the other woes of mankind, is wisdom. Teach a man to read and write, and you have put into his hands the great keys of the wisdom box. But it is quite another matter whether he ever opens the box or not. And he is as likely to poison as to cure himself, if, without guidance, he swallows the first drug that comes to hand. In these times a man may as well be purblind, as unable to read—lame, as unable to write.

But I protest that, if I thought the alternative were a necessary one, I would rather that the children of the poor should grow up ignorant of both these mighty arts, than that they should remain ignorant of that knowledge to which these arts are means.

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It may be said that all these animadversions may apply to primary schools, but that the higher schools, at any rate, must be allowed to give a liberal education. In fact, they professedly sacrifice everything else to this object. Let us inquire into this matter. What do the higher schools, those to which the great middle class of the country sends it children, teach, over and above the instruction given in the primary schools? There is a little more reading and writing of English. But, for all that, every one knows that it is a rare thing to find a boy of the middle or upper classes who can read aloud decently, or who can put his thoughts on paper in clear and grammatical to say nothing of good or elegant language.

The "ciphering" of the lower schools expands into elementary mathematics in the higher; into arithmetic, with a little algebra, a little Euclid. But I doubt if one boy in five hundred has ever heard the explanation of a rule of arithmetic, or knows his Euclid otherwise than by rote. Of theology, the middle class schoolboy gets rather less than poorer children, less absolutely and less relatively, because there are so many other claims upon his attention.

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I venture to say that, in the great majority of cases, his ideas on this subject when he leaves school are of the most shadowy and vague description, and associated with painful impressions of the weary hours spent in learning collects and catechism by heart. Modern geography, modern history, modern literature; the English language as a language; the whole circle of the sciences, physical, moral, and social, are even more completely ignored in the higher than in the lower schools.

Up till within a few years back, a boy might have passed through any one of the great public schools with the greatest distinction and credit, and might never so much as have heard of one of the subjects I have just mentioned.

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He might never have heard that the earth goes round the sun; that England underwent a great revolution in , and France another in ; that there once lived certain notable men called Chaucer, Shakspeare, Milton, Voltaire, Goethe, Schiller. The first might be a German and the last an Englishman for anything he could tell you to the contrary.


And as for science, the only idea the word would suggest to his mind would be dexterity in boxing. I have said that this was the state of things a few years back, for the sake of the few righteous who are to be found among the educational cities of the plain. But I would not have you too sanguine about the result, if you sound the minds of the existing generation of public school-boys, on such topics as those I have mentioned. Now let us pause to consider this wonderful state of affairs; for the time will come when Englishmen will quote it as the stock example of the stolid stupidity of their ancestors in the nineteenth century.

The most thoroughly commercial people, the greatest voluntary wanderers and colonists the world has ever seen, are precisely the middle classes of this country.

If there be a people which has been busy making history on the great scale for the last three hundred years—and the most profoundly interesting history—history which, if it happened to be that of Greece or Rome, we should study with avidity—it is the English. If there be a people which, during the same period, has developed a remarkable literature, it is our own. If there be a nation whose prosperity depends absolutely and wholly upon their mastery over the forces of Nature, upon their intelligent apprehension of, and obedience to, the laws of the creation and distribution of wealth, and of the stable equilibrium of the forces of society, it is precisely this nation.

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  5. And yet this is what these wonderful people tell their sons:—"At the cost of from one to two thousand pounds of our hard earned money, we devote twelve of the most precious years of your lives to school. There you shall toil, or be supposed to toil; but there you shall not learn one single thing of all those you will most want to know, directly you leave school and enter upon the practical business of life.

    You will in all probability go into business, but you shall not know where, or how, any article of commerce is produced, or the difference between an export or an import, or the meaning of the word 'capital. You will have to take your share in making laws which may prove a blessing or a curse to millions of men.

    But you shall not hear one word respecting the political organization of your country; the meaning of the controversy between freetraders and protectionists shall never have been mentioned to you: you shall not so much as know that there are such things as economical laws. But at school and at college you shall know of no source of truth but authority; nor exercise your reasoning faculty upon anything but deduction from that which is laid down by authority. Said I not rightly that we are a wonderful people?

    I am quite prepared to allow, that education entirely devoted to these omitted subjects might not be a completely liberal education. But is an education which ignores them all, a liberal education? Nay, is it too much to say that the education which should embrace these subjects and no others, would be a real education, though an incomplete one; while an education which omits them is really not an education at all, but a more or less useful course of intellectual gymnastics?

    For what does the middle-class school put in the place of all these things which are left out? It substitutes what is usually comprised under the compendious title of the "classics"—that is to say, the languages, the literature, and the history of the ancient Greeks and Romans, and the geography of so much of the world as was known to these two great nations of antiquity.

    Now, do not expect me to depreciate the earnest and enlightened pursuit of classical learning. I have not the least desire to speak ill of such occupations, nor any sympathy with those who run them down. On the contrary, if my opportunities had lain in that direction, there is no investigation into which I could have thrown myself with greater delight than that of antiquity.

    What science can present greater attractions than philology? How can a lover of literary excellence fail to rejoice in the ancient masterpieces? And with what consistency could I, whose business lies so much in the attempt to decipher the past, and to build up intelligible forms out of the scattered fragments of long-extinct beings, fail to take a sympathetic, though an unlearned, interest in the labours of a Niebuhr, a Gibbon, or a Grote?

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    In the first place I could get up an osteological primer so arid, so pedantic in its terminology, so altogether distasteful to the youthful mind, as to beat the recent famous production of the head-masters out of the field in all these excellences. Next, I could exercise my boys upon easy fossils, and bring out all their powers of memory and all their ingenuity in the application of my osteo-grammatical rules to the interpretation, or construing, of those fragments. To those who had reached the higher classes, I might supply odd bones to be built up into animals, giving great honour and reward to him who succeeded in fabricating monsters most entirely in accordance with the rules.

    That would answer to verse-making and essay-writing in the dead languages.

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    To be sure, if a great comparative anatomist were to look at these fabrications he might shake his head, or laugh. But what then? Would such a catastrophe destroy the parallel? What think you would Cicero, or Horace, say to the production of the best sixth form going? And would not Terence stop his ears and run out if he could be present at an English performance of his own plays?

    Would Hamlet, in the mouths of a set of French actors, who should insist on pronouncing English after the fashion of their own tongue, be more hideously ridiculous? But it will be said that I am forgetting the beauty, and the human interest, which appertain to classical studies. To this I reply that it is only a very strong man who can appreciate the charms of a landscape, as he is toiling up a steep hill, along a bad road.

    What with short-windedness, stones, ruts, and a pervading sense of the wisdom of rest and be thankful, most of us have little enough sense of the beautiful under these circumstances. The ordinary school-boy is precisely in this case.