Science and Education: Essays Part 5

One of the most important, if not the most important, of all these, is that which daily threatens to become the "irrepressible" woman question. What social and political rights have women? What ought they to be allowed, or not allowed, to do, be, and suffer? And, as involved in, and underlying all these questions, how ought they to be educated?

There are philogynists as fanatical as any "misogynists" who, reversing our antiquated notions, bid the man look upon the woman as the higher type of humanity; who ask us to regard the female intellect as the clearer and the quicker, if not the stronger; who desire us to look up to the feminine moral sense as the purer and the n.o.bler; and bid man abdicate his usurped sovereignty over Nature in favour of the female line. On the other hand, there are persons not to be outdone in all loyalty and just respect for womankind, but by nature hard of head and haters of delusion, however charming, who not only repudiate the new woman-wors.h.i.+p which so many sentimentalists and some philosophers are desirous of setting up, but, carrying their audacity further, deny even the natural equality of the s.e.xes. They a.s.sert, on the contrary, that in every excellent character, whether mental or physical, the average woman is inferior to the average man, in the sense of having that character less in quant.i.ty and lower in quality. Tell these persons of the rapid perceptions and the instinctive intellectual insight of women, and they reply that the feminine mental peculiarities, which pa.s.s under these names, are merely the outcome of a greater impressibility to the superficial aspects of things, and of the absence of that restraint upon expression which, in men, is imposed by reflection and a sense of responsibility. Talk of the pa.s.sive endurance of the weaker s.e.x, and opponents of this kind remind you that Job was a man, and that, until quite recent times, patience and long-suffering were not counted among the specially feminine virtues. Claim pa.s.sionate tenderness as especially feminine, and the inquiry is made whether all the best love-poetry in existence (except, perhaps, the "Sonnets from the Portuguese ") has not been written by men; whether the song which embodies the ideal of pure and tender pa.s.sion--"Adelaida "--was written by _Frau_ Beethoven; whether it was the Fornarina, or Raphael, who painted the Sistine Madonna. Nay, we have known one such heretic go so far as to lay his hands upon the ark itself, so to speak, and to defend the startling paradox that, even in physical beauty, man is the superior. He admitted, indeed, that there was a brief period of early youth when it might be hard to say whether the prize should be awarded to the graceful undulations of the female figure, or the perfect balance and supple vigour of the male frame. But while our new Paris might hesitate between the youthful Bacchus and the Venus emerging from the foam, he averred that, when Venus and Bacchus had reached thirty, the point no longer admitted of a doubt; the male form having then attained its greatest n.o.bility, while the female is far gone in decadence; and that, at this epoch, womanly beauty, so far as it is independent of grace or expression, is a question of drapery and accessories.

Supposing, however, that all these arguments have a certain foundation; admitting, for a moment, that they are comparable to those by which the inferiority of the negro to the white man may be demonstrated, are they of any value as against woman-emanc.i.p.ation? Do they afford us the smallest ground for refusing to educate women as well as men--to give women the same civil and political rights as men? No mistake is so commonly made by clever people as that of a.s.suming a cause to be bad because the arguments of its supporters are, to a great extent, non-sensical. And we conceive that those who may laugh at the arguments of the extreme philogynists, may yet feel bound to work heart and soul towards the attainment of their practical ends.

As regards education, for example. Granting the alleged defects of women, is it not somewhat absurd to sanction and maintain a system of education which would seem to have been specially contrived to exaggerate all these defects?

Naturally not so firmly strung, nor so well balanced as boys, girls are in great measure debarred from the sports and physical exercises which are justly thought absolutely necessary for the full development of the vigour of the more favoured s.e.x. Women are, by nature, more excitable than men--p.r.o.ne to be swept by tides of emotion, proceeding from hidden and inward, as well as from obvious and external causes; and female education does its best to weaken every physical counterpoise to this nervous mobility--tends in all ways to stimulate the emotional part of the mind and stunt the rest. We find girls naturally timid, inclined to dependence, born conservatives; and we teach them that independence is unladylike; that blind faith is the right frame of mind; and that whatever we may be permitted, and indeed encouraged, to do to our brother, our sister is to be left to the tyranny of authority and tradition. With few insignificant exceptions, girls have been educated either to be drudges, or toys, beneath man; or a sort of angels above him; the highest ideal aimed at oscillating between Clarchen and Beatrice. The possibility that the ideal of womanhood lies neither in the fair saint, nor in the fair sinner; that the female type of character is neither better nor worse than the male, but only weaker; that women are meant neither to be men's guides nor their play-things, but their comrades, their fellows, and their equals, so far as Nature puts no bar to that equality, does not seem to have entered into the minds of those who have had the conduct of the education of girls.

If the present system of female education stands self-condemned, as inherently absurd; and if that which we have just indicated is the true position of woman, what is the first step towards a better state of things? We reply, emanc.i.p.ate girls. Recognise the fact that they share the senses, perceptions, feelings, reasoning powers, emotions, of boys, and that the mind of the average girl is less different from that of the average boy, than the mind of one boy is from that of another; so that whatever argument justifies a given education for all boys, justifies its application to girls as well. So far from imposing artificial restrictions upon the acquirement of knowledge by women, throw every facility in their way. Let our Faustinas, if they will, toil through the whole round of

"Juristerei und Medizin, Und leider! auch Philosophie."

Let us have "sweet girl graduates" by all means. They will be none the less sweet for a little wisdom; and the "golden hair" will not curl less gracefully outside the head by reason of there being brains within. Nay, if obvious practical difficulties can be overcome, let those women who feel inclined to do so descend into the gladiatorial arena of life, not merely in the guise of _retiariae_, as heretofore, but as bold _sicariae_, breasting the open fray. Let them, if they so please, become merchants, barristers, politicians. Let them have a fair field, but let them understand, as the necessary correlative, that they are to have no favour. Let Nature alone sit high above the lists, "rain influence and judge the prize."

And the result? For our parts, though loth to prophesy, we believe it will be that of other emanc.i.p.ations. Women will find their place, and it will neither be that in which they have been held, nor that to which some of them aspire. Nature's old salique law will not be repealed, and no change of dynasty will be effected. The big chests, the ma.s.sive brains, the vigorous muscles and stout frames of the best men will carry the day, whenever it is worth their while to contest the prizes of life with the best women. And the hards.h.i.+p of it is, that the very improvement of the women will lessen their chances. Better mothers will bring forth better sons, and the impetus gained by the one s.e.x will be transmitted, in the next generation, to the other. The most Darwinian of theorists will not venture to propound the doctrine, that the physical disabilities under which women have hitherto laboured in the struggle for existence with men are likely to be removed by even the most skilfully conducted process of educational selection.

We are, indeed, fully prepared to believe that the bearing of children may, and ought, to become as free from danger and long disability to the civilised woman as it is to the savage; nor is it improbable that, as society advances towards its right organisation, motherhood will occupy a less s.p.a.ce of woman's life than it has. .h.i.therto done. But still, unless the human species is to come to an end altogether--a consummation which can hardly be desired by even the most ardent advocate of "women's rights"--somebody must be good enough to take the trouble and responsibility of annually adding to the world exactly as many people as die out of it. In consequence of some domestic difficulties, Sydney Smith is said to have suggested that it would have been good for the human race had the model offered by the hive been followed, and had all the working part of the female community been neuters. Failing any thorough-going reform of this kind, we see nothing for it but the old division of humanity into men potentially, or actually, fathers, and women potentially, if not actually, mothers. And we fear that so long as this potential motherhood is her lot, woman will be found to be fearfully weighted in the race of life.

The duty of man is to see that not a grain is piled upon that load beyond what Nature imposes; that injustice is not added to inequality.

IV

A LIBERAL EDUCATION; AND WHERE TO FIND IT

[1868.]

The business which the South London Working Men's College has undertaken is a great work; indeed, I might say, that Education, with which that college proposes to grapple, is the greatest work of all those which lie ready to a man's hand just at present.

And, at length, this fact is becoming generally recognised. You cannot go anywhere without hearing a buzz of more or less confused and contradictory talk on this subject--nor can you fail to notice that, in one point at any rate, there is a very decided advance upon like discussions in former days. n.o.body outside the agricultural interest now dares to say that education is a bad thing. If any representative of the once large and powerful party, which, in former days, proclaimed this opinion, still exists in a semi-fossil state, he keeps his thoughts to himself. In fact, there is a chorus of voices, almost distressing in their harmony, raised in favour of the doctrine that education is the great panacea for human troubles, and that, if the country is not shortly to go to the dogs, everybody must be educated.

The politicians tells us, "You must educate the ma.s.ses because they are going to be masters." The clergy join in the cry for education, for they affirm that the people are drifting away from church and chapel into the broadest infidelity. The manufacturers and the capitalists swell the chorus l.u.s.tily. They declare that ignorance makes bad workmen; that England will soon be unable to turn out cotton goods, or steam engines, cheaper than other people; and then, Ichabod! Ichabod!

the glory will be departed from us. And a few voices are lifted up in favour of the doctrine that the ma.s.ses should be educated because they are men and women with unlimited capacities of being, doing, and suffering, and that it is as true now, as ever it was, that the people perish for lack of knowledge.

These members of the minority, with whom I confess I have a good deal of sympathy, are doubtful whether any of the other reasons urged in favour of the education of the people are of much value--whether, indeed, some of them are based upon either wise or n.o.ble grounds of action. They question if it be wise to tell people that you will do for them, out of fear of their power, what you have left undone, so long as your only motive was compa.s.sion for their weakness and their sorrows.

And, if ignorance of everything which it is needful a ruler should know is likely to do so much harm in the governing cla.s.ses of the future, why is it, they ask reasonably enough, that such ignorance in the governing cla.s.ses of the past has not been viewed with equal horror?

Compare the average artisan and the average country squire, and it may be doubted if you will find a pin to choose between the two in point of ignorance, cla.s.s feeling, or prejudice. It is true that the ignorance is of a different sort--that the cla.s.s feeling is in favour of a different cla.s.s--and that the prejudice has a distinct savour of wrong-headedness in each case--but it is questionable if the one is either a bit better, or a bit worse, than the other. The old protectionist theory is the doctrine of trades unions as applied by the squires, and the modern trades unionism is the doctrine of the squires applied by the artisans. Why should we be worse off under one _regime_ than under the other?

Again, this sceptical minority asks the clergy to think whether it is really want of education which keeps the ma.s.ses away from their ministrations--whether the most completely educated men are not as open to reproach on this score as the workmen; and whether, perchance, this may not indicate that it is not education which lies at the bottom of the matter?

Once more, these people, whom there is no pleasing, venture to doubt whether the glory, which rests upon being able to undersell all the rest of the world, is a very safe kind of glory--whether we may not purchase it too dear; especially if we allow education, which ought to be directed to the making of men, to be diverted into a process of manufacturing human tools, wonderfully adroit in the exercise of some technical industry, but good for nothing else.

And, finally, these people inquire whether it is the ma.s.ses alone who need a reformed and improved education. They ask whether the richest of our public schools might not well be made to supply knowledge, as well as gentlemanly habits, a strong cla.s.s feeling, and eminent proficiency in cricket. They seem to think that the n.o.ble foundations of our old universities are hardly fulfilling their functions in their present posture of half-clerical seminaries, half racecourses, where men are trained to win a senior wranglers.h.i.+p, or a double-first, as horses are trained to win a cup, with as little reference to the needs of after-life in the case of the man as in that of the racer. And, while as zealous for education as the rest, they affirm that, if the education of the richer cla.s.ses were such as to fit them to be the leaders and the governors of the poorer; and, if the education of the poorer cla.s.ses were such as to enable them to appreciate really wise guidance and good governance, the politicians need not fear mob-law, nor the clergy lament their want of flocks, nor the capitalists prognosticate the annihilation of the prosperity of the country.

Such is the diversity of opinion upon the why and the wherefore of education. And my hearers will be prepared to expect that the practical recommendations which are put forward are not less discordant. There is a loud cry for compulsory education. We English, in spite of constant experience to the contrary, preserve a touching faith in the efficacy of acts of Parliament; and I believe we should have compulsory education in the course of next session, if there were the least probability that half a dozen leading statesmen of different parties would agree what that education should be.

Some hold that education without theology is worse than none. Others maintain, quite as strongly, that education with theology is in the same predicament. But this is certain, that those who hold the first opinion can by no means agree what theology should be taught; and that those who maintain the second are in a small minority.

At any rate "make people learn to read, write, and cipher," say a great many; and the advice is undoubtedly sensible as far as it goes. But, as has happened to me in former days, those who, in despair of getting anything better, advocate this measure, are met with the objection that it is very like making a child practise the use of a knife, fork, and spoon, without giving it a particle of meat. I really don't know what reply is to be made to such an objection.

But it would be unprofitable to spend more time in disentangling, or rather in showing up the knots in, the ravelled skeins of our neighbours. Much more to the purpose is it to ask if we possess any clue of our own which may guide us among these entanglements. And by way of a beginning, let us ask ourselves--What is education? Above all things, what is our ideal of a thoroughly liberal education?--of that education which, if we could begin life again, we would give ourselves--of that education which, if we could mould the fates to our own will, we would give our children? Well, I know not what may be your conceptions upon this matter, but I will tell you mine, and I hope I shall find that our views are not very discrepant.

Suppose it were perfectly certain that the life and fortune of every one of us would, one day or other, depend upon his winning or losing a game at chess. Don't you think that we should all consider it to be a primary duty to learn at least the names and the moves of the pieces; to have a notion of a gambit, and a keen eye for all the means of giving and getting out of check? Do you not think that we should look with a disapprobation amounting to scorn, upon the father who allowed his son, or the state which allowed its members, to grow up without knowing a p.a.w.n from a knight?

Yet it is a very plain and elementary truth, that the life, the fortune, and the happiness of every one of us, and, more or less, of those who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players in a game of his or her own. The chess-board is the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of Nature.

The player on the other side is hidden from us. We know that his play is always fair, just and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated--without haste, but without remorse.

My metaphor will remind some of you of the famous picture in which Retzsch has depicted Satan playing at chess with man for his soul.

Subst.i.tute for the mocking fiend in that picture a calm, strong angel who is playing for love, as we say, and would rather lose than win--and I should accept it us an image of human life.

Well, what I mean by Education is learning the rules of this mighty game. In other words, education is the instruction of the intellect in the laws of Nature, under which name I include not merely things and their forces, but men and their ways; and the fas.h.i.+oning of the affections and of the will into an earnest and loving desire to move in harmony with those laws. For me, education means neither more nor less than this. Anything which professes to call itself education must be tried by this standard, and if it fails to stand the test, I will not call it education, whatever may be the force of authority, or of numbers, upon the other side.

It is important to remember that, in strictness, there is no such thing as an uneducated man. Take an extreme case. Suppose that an adult man, in the full vigour of his faculties, could be suddenly placed in the world, as Adam is said to have been, and then left to do as he best might. How long would he be left uneducated? Not five minutes. Nature would begin to teach him, through the eye, the ear, the touch, the properties of objects. Pain and pleasure would be at his elbow telling him to do this and avoid that; and by slow degrees the man would receive an education which, if narrow, would be thorough, real, and adequate to his circ.u.mstances, though there would be no extras and very few accomplishments.

And if to this solitary man entered a second Adam, or, better still, an Eve, a new and greater world, that of social and moral phenomena, would be revealed. Joys and woes, compared with which all others might seem but faint shadows, would spring from the new relations. Happiness and sorrow would take the place of the coa.r.s.er monitors, pleasure and pain; but conduct would still be shaped by the observation of the natural consequences of actions; or, in other words, by the laws of the nature of man.

To every one of us the world was once as fresh and new as to Adam. And then, long before we were susceptible of any other mode of instruction, Nature took us in hand, and every minute of waking life brought its educational influence, shaping our actions into rough accordance with Nature's laws, so that we might not be ended untimely by too gross disobedience. Nor should I speak of this process of education as past for any one, be he as old as he may. For every man the world is as fresh as it was at the first day, and as full of untold novelties for him who has the eyes to see them. And Nature is still continuing her patient education of us in that great university, the universe, of which we are all members--Nature having no Test-Acts.

Those who take honours in Nature's university, who learn the laws which govern men and things and obey them, are the really great and successful men in this world. The great ma.s.s of mankind are the "Poll," who pick up just enough to get through without much discredit.

Those who won't learn at all are plucked; and then you can't come up again. Nature's pluck means extermination.

Thus the question of compulsory education is settled so far as Nature is concerned. Her bill on that question was framed and pa.s.sed long ago.

But, like all compulsory legislation, that of Nature is harsh and wasteful in its operation. Ignorance is visited as sharply as wilful disobedience--incapacity meets with the same punishment as crime.

Nature's discipline is not even a word and a blow, and the blow first; but the blow without the word. It is left to you to find out why your ears are boxed.

The object of what we commonly call education--that education in which man intervenes and which I shall distinguish as artificial education--is to make good these defects in Nature's methods; to prepare the child to receive Nature's education, neither incapably nor ignorantly, nor with wilful disobedience; and to understand the preliminary symptoms of her pleasure, without waiting for the box on the ear. In short, all artificial education ought to be an antic.i.p.ation of natural education. And a liberal education is an artificial education which has not only prepared a man to escape the great evils of disobedience to natural laws, but has trained him to appreciate and to seize upon the rewards, which Nature scatters with as free a hand as her penalties.

That man, I think, has had a liberal education who has been so trained in youth that his body is the ready servant of his will, and does with ease and pleasure all the work that, as a mechanism, it is capable of; whose intellect is a clear, cold, logic engine, with all its parts of equal strength, and in smooth working order; ready, like a steam engine, to be turned to any kind of work, and spin the gossamers as well as forge the anchors of the mind; whose mind is stored with a knowledge of the great and fundamental truths of Nature and of the laws of her operations; one who, no stunted ascetic, is full of life and fire, but whose pa.s.sions are trained to come to heel by a vigorous will, the servant of a tender conscience; who has learned to love all beauty, whether of Nature or of art, to hate all vileness, and to respect others as himself.

Such an one and no other, I conceive, has had a liberal education; for he is, as completely as a man can be, in harmony with Nature. He will make the best of her, and she of him. They will get on together rarely: she as his ever beneficent mother; he as her mouthpiece, her conscious self, her minister and interpreter.

Where is such an education as this to be had? Where is there any approximation to it? Has any one tried to found such an education?

Looking over the length and breadth of these islands, I am afraid that all these questions must receive a negative answer. Consider our primary schools and what is taught in them. A child learns:--

1. To read, write, and cipher, more or less well; but in a very large proportion of cases not so well as to take pleasure in reading, or to be able to write the commonest letter properly.

2. A quant.i.ty of dogmatic theology, of which the child, nine times out of ten, understands next to nothing.

3. Mixed up with this, so as to seem to stand or fall with it, a few of the broadest and simplest principles of morality. This, to my mind, is much as if a man of science should make the story of the fall of the apple in Newton's garden an integral part of the doctrine of gravitation, and teach it as of equal authority with the law of the inverse squares.

4. A good deal of Jewish history and Syrian geography, and perhaps a little something about English history and the geography of the child's own country. But I doubt if there is a primary school in England in which hangs a map of the hundred in which the village lies, so that the children may be practically taught by it what a map means.