Nonfiction > Henry Craik, ed. > English Prose > Vol. IV. Eighteenth Century
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Henry Craik, ed.  English Prose.  1916.
Vol. IV. Eighteenth Century
 
Effects of a Code of Education
By Joseph Priestley (1733–1804)
 
From Civil Liberty

NOW I appeal to any person whether any plan of education, which has yet been put in execution in this kingdom, be so perfect as that the establishing of it by authority would not obstruct the great ends of education; or even whether the united genius of man could, at present, form so perfect a plan. Every man who is experienced in the business of education well knows, that the art is in its infancy, but advancing, it is hoped, apace to a state of manhood. In this condition, it requires the aid of every circumstance favourable to its natural growth, and dreads nothing so much as being confined and cramped by the unseasonable hand of power. To put it (in its present imperfect state) into the hands of the civil magistrate, in order to fix the mode of it, would be like fixing the dress of a child, and forbidding its clothes ever to be made wider or larger.
  1
  Manufacturers and artists of several kinds already complain of the obstruction which is given to their arts, by the injudicious acts of former parliaments; and it is the object of our wisest statesmen to get these obstructions removed, by the repeal of those acts. I wish it could not be said, that the business of education is already under too many legal restraints. Let these be removed, and a few more fair experiments made of the different methods of conducting it, before the legislature think proper to interfere any more with it, and by that time, it is hoped, they will see no reason to interfere at all. The business would be conducted to much better purpose, even in favour of their own views, if those views were just and honourable, than it would be under any arbitrary regulations whatever.  2
  To show this scheme of an established method of education in a clearer point of light, let us imagine that what is now proposed had been carried into execution some centuries before this time. For no reason can be assigned for fixing any mode of education at present, which might not have been made use of, with the same appearance of reason, for fixing another approved method a thousand years ago. Suppose Alfred, when he founded the University of Oxford, had made it impossible, that the method of instruction used in his time should ever have been altered. Excellent as that method might have been for the time in which it was instituted, it would now have been the worst method that is practised in the world. Suppose the number of the arts and sciences, with the manner of teaching them, had been fixed in this kingdom, before the revival of letters and of the arts, it is plain they could never have arrived at their present advanced state among us. We should not have had the honour to lead the way in the most noble discoveries, in the mathematics, philosophy, astronomy, and I may add divinity too. And for the same reason, were such an establishment to take place in the present age, it would prevent all great improvements in futurity.  3
  I may add, in this place, that if we argue from the analogy of education to other arts which are most similar to it, we can never expect to see human nature, about which it is employed, brought to perfection, but in consequence of indulging unbounded liberty, and even caprice in conducting it. The power of nature in producing plants cannot be shown to advantage, but in all possible circumstances of culture. The richest colours, the most fragrant scents and the most exquisite flavours, which our present gardens and orchards exhibit, would never have been known, if florists and gardeners had been confined in the processes of cultivation; nay if they had not been allowed the utmost licentiousness of fancy in the exercise of their arts. Many of the finest productions of modern gardening have been the result of casual experiment, perhaps of undesigned deviation from established rules. Observations of a similar nature may be made on the methods of breeding cattle, and training animals of all kinds. And why should the rational part of the creation be deprived of that opportunity of diversifying and improving itself, which the vegetable and animal world enjoy?  4
  From new, and seemingly irregular, methods of education, perhaps something extraordinary and uncommonly great may spring. At least there would be a fair chance for such productions; and if something odd and eccentric should, now and then, arise from this unbounded liberty of education, the various business of human life may afford proper spheres for such eccentric geniuses.  5
  Education, taken in its most extensive sense, is properly that which makes the man. One method of education, therefore, would only produce one kind of men; but the great excellence of human nature consists in the variety of which it is capable. Instead then of endeavouring, by uniform and fixed systems of education, to keep mankind always the same, let us give free scope to everything which may bid fair for introducing more variety among us. The various character of the Athenians was certainly preferable to the uniform character of the Spartans, or to any uniform national character whatever.  6
  Is it not universally considered as an advantage to England, that it contains so great a variety of original characters? And is it not on this account preferred to France, Spain, or Italy?  7
  Uniformity is the characteristic of the brute creation. Among them every species of bird build their nests with the same materials, and in the same form; the genius and disposition of one individual is that of all; and it is only the education which men give them that raises any of them much above others. But it is the glory of human nature, that the operations of reason, though variable, and by no means infallible, are capable of infinite improvement. We come into the world worse provided than any of the brutes, and for a year or two of our lives, many of them go far beyond us in intellectual accomplishments. But when their faculties are at a full stand, and their enjoyments incapable of variety or increase, our intellectual powers are growing apace; we are perpetually deriving happiness from new sources, and even before we leave this world are capable of tasting the felicity of angels.  8
  Have we, then, so little sense of the proper excellence of our natures, and of the views of Divine Providence in our formation, as to catch at a poor advantage adapted to the lower nature of brutes? Rather, let us hold on in the course in which the Divine Being Himself has put us, by giving reason its full play, and throwing off the fetters which short-sighted and ill-judging men have hung upon it. Though, in this course, we be liable to more extravagancies than brutes, governed by blind but unerring instinct, or than men whom mistaken systems of policy have made as uniform in their sentiments and conduct as the brutes, we shall be in the way to attain a degree of perfection and happiness of which they can have no idea.  9
  However, as men are first animals before they can be properly termed rational creatures, and the analogies of individuals extend to societies, a principle something resembling the instinct of animals may, perhaps, suit mankind in their infant state; but when we advance in the arts of life, let us, as far as we are able, assert the native freedom of our souls, and, after having been servilely governed like brutes, aspire to the noble privilege of governing ourselves like men.  10
  If it may have been necessary to establish something by law concerning education, that necessity grows less every day, and encourages us to relax the bonds of authority, rather than bind them faster.  11
  Secondly, this scheme of an established mode of education would be prejudicial to the great ends of civil society. The great object of civil society is the happiness of the members of it, in the perfect and undisturbed enjoyment of the more important of our natural rights, for the sake of which we voluntarily give up others of less consequence to us. But whatever be the blessings of civil society, they may be bought too dear. It is certainly possible to sacrifice too much, at least more than is necessary to be sacrificed for them, in order to produce the greatest sum of happiness in the community. Else why do we complain of tyrannical and oppressive government? Is it not the meaning of all complaints of this kind that in such governments, the subjects are deprived of their most important natural rights, without an equivalent recompense; that all the valuable ends of civil government might be effectually secured, and the members of particular states be much happier upon the whole, if they did not lie under those restrictions?  12
  Now of all the sources of happiness and enjoyment in human life, the domestic relations are the most constant and copious. With our wives and children we necessarily pass the greatest part of our lives. The connections of friendship are slight in comparison of this intimate domestic union. Views of interest or ambition may divide the nearest friends, but our wives and children are, in general, inseparably connected with us and attached to us. With them all our joys are doubled, and in their affection and assiduity we find consolation under all the troubles and disquietudes of life. For the enjoyments which result from this most delightful intercourse, all mankind, in all ages, have been ready to sacrifice everything; and for the interruption of this intercourse no compensation whatever can be made by man. What then can be more justly alarming to a man who has a true taste for happiness, than either that the choice of his wife, or the education of his children should be under the directions of persons who have no particular knowledge of him, or particular affection for him, and whose views and maxims he might utterly dislike? What prospect of happiness could a man have with such a wife, or such children?  13
 
 
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