Reflections on the Operation of the Present System of Education, 1853

The thought may strike some, however, that children can receive moral discipline at home; that parents are best enabled to understand the disposition of their children, and can consequently apply the requisite training with more success than any one else; and, most of all, because it is their especial duty so to do. So we might say, with almost as much reason, that parents could teach their children the elementary branches of knowledge; in the first place, because it is in their province to know the peculiar turn of mind possessed by their children, and also for the equally plausible reason, that they are under a great obligation to educate them. Now, there is much truth in the observation of Seneca's, that people carry their neighbors' faults in a bag before them, which are easily to be seen, and their own behind them unseen; and, without doing parents too much injustice, we may say that they are inclined to carry the failings of their children tied up with their own. The fact is, generally speaking, parents are so confident that their children do not lack in honesty and integrity, at a time when these principles should be forcibly impressed upon them, that they let the occasion for moral training pass until bad habits are deeply rooted in their character. There are, we know, many cheering exceptions; yet, if moral instruction is neglected in the school, to a majority of the scholars that neglect will nowhere be provided for, until some bad results have ensued.

To carry out, then, the primal purpose of our system of education, instructors should seek to mould the character of their pupils. Supervisors and committee-men should require a faithful discharge of this trust. When they come to examine the school, if the standard of intellectual attainments is not so high as might be desirable, they should yet bear testimony to its advancement, if they find that those "virtues which adorn life" have been held up in all their attractiveness to the imitation of the pupil.

Thus have we seen that the system itself contemplates the culture of the heart as well as the mind; and that it is wise, practical, and just in doing so. We now propose to show that this object is generally disregarded, if not entirely lost sight of, in our common schools; and to illustrate, if possible, the means whereby it can be more completely carried into operation. In the first place, the present state of society testifies to a neglect somewhere of inculcating habits of rectitude. There is a want of CONSCIENCE in the community. The prevalence of crime, as seen by the returns of public prosecutors and magistrates, is but a small part of the evidence of this fact. We might as well judge of a man's wealth by his dress, as to form an opinion on public morals by the number of punishable offences committed. And, indeed, the records of courts furnish but incomplete evidence of the number of punishable offences actually committed; for where one criminal is brought to the bar of justice, ten escape detection. We have the authority of a very eminent Judge for this remark. But there are wrongs which are not punishable by the law, being too small and undefinable for its cognizance. It is the bad faith which enters into contracts, and deceives the honest purchaser, or dupes the confiding vendor; the baseness which conspires to wink down credit; the avarice which greedily takes advantage of poverty, or the craft which converts it into a weapon of fraud; the scandal which sets neighbor against neighbor; the fretful harshness which clouds the domestic fireside; the ingratitude which spurns parental influence; the selfishness which would trade in principles, and bargain away public measures for private gain, – these, and such as these, are the conclusive proofs of public vice. Even the deplorable appearances which penury exhibits are counterfeited, and we hesitate to give alms lest we should encourage an impostor. The benevolent man distrusts the beggar who asks for a night's lodging, and turns him away, fearful that he might prove an assassin or a robber; or he reluctantly calls him back, lest he should revenge himself by burning his barn. There are common symptoms which show a patient's sickness, though they do not indicate the particular nature of his disease. So this mutual distrust, which characterizes the dealings of men, indicates the debility of public morals, and points with unerring certainty to the neglect of early discipline.

But an inspection of the schools will afford us the most reliable evidence on this subject. From the system of instruction now pursued in our best common schools, a scholar of ordinary capacity is enabled to become a good reader, writer, and speller; to acquire a very good knowledge of geography and arithmetic, and a little insight into natural philosophy, physiology, grammar, and history, as well as to gain some habits of order and correct deportment. It is true also that in some schools considerable efforts are bestowed on moral culture: this, however, depends upon the peculiar character of the teacher. Yet it cannot be denied, that intellectual improvement is treated as of paramount importance; and that, if any attempts are made at moral training, they are purely incidental; being considered collateral to the other lessons. Surely no one will think of reproaching teachers for this condition of things; for they are governed by the public opinion of the district or town they teach in, as much as the statesman is governed by the public opinion of the country. The voice of the district is silent on the subject. The committee who examined or engaged them did not allude to that part of their duty, or inquire into their qualifications for discharging it. If the teacher goes through the term in harmony, and succeeds in advancing his pupils in an ordinary degree in the common branches, he is acknowledged to have accomplished his entire duty.

In attempting to show the manner in which the right development of character may be blended with the development of the mental faculties, it might be proper to advert to the method a teacher could pursue with the greatest success. A very imperfect idea only of any policy can be given, inasmuch as the duty must be left to his own discretion. No set plan can be adhered to; neither could text-books be used to advantage. He should not have an appointed time for such an exercise, nor resort to formal lectures, nor rely upon the studied maxims which moralists have framed in the closet, nor depend upon the stereotyped precepts of philosophers. As the sentiments he inculcates are addressed to the heart, so also from the heart should they spring. Every one knows that the events which transpire in and about the school-room furnish too frequent opportunities for this species of instruction. These acts of turpitude he should heed, and make the subject of his lessons. Report comes to him that some of his pupils have been guilty of insulting and ridiculing an aged and infirm person. He might give them time to reflect upon the nature of their act, and to decide themselves whether it was right or wrong. Then let him show the claims which age, combined with feebleness, has upon our respect and sympathy, and expose the cruelty and shame of that conduct which would increase its misfortunes. He learns, perhaps, that a pupil has used profane language during an intermission. As he requires the school to pause, let him speak in simple language of the omnipotence and omnipresence of the Creator; of the commandment which he has ordained, that none should take his name in vain. By referring to some of the faculties, mental and physical, with which he has been endowed, let the teacher call forth the gratitude, not only of that pupil but the whole school, for the wonderful goodness of their Maker. By reminding them of his compassion and tenderness, his infinite wisdom and power, let him inspire them with love and reverence for his name. Envy and jealousy he will see prominent in the character of his fairest pupils: let him show that the heart was not made for such feelings; that, if they are nurtured there, no room will be found for noble and generous sentiments. Quarrels will occur in which blows will be dealt lustily: a few simple illustrations will prove that force is a dangerous and imperfect arbiter of justice. If unhappily falsehood prevails, let him make haste to supplant a habit, so fearful and pernicious, though every thing else be laid aside. Let him show the great inconvenience a man must experience in whose word no confidence can be reposed. The fable of the shepherd-boy who gave false alarms to the distant workmen of the approach of wolves, so that when the wolves really came his cries were in vain, will show that lying is unprofitable in the end. But his chief object should be to exhibit the moral turpitude of the habit, – the facility with which it leads to deeper guilt, – the manifold evils which it engenders in the community; and thus to impress upon the minds of his pupils a sacred regard for truth. Such, it might seem, would be the course which a high-minded and zealous teacher would pursue in imparting moral instruction. But, whatever be his method, it is quite certain that a successful performance of his duty in this respect implies great capacity. Extensive learning will not be a sufficient qualification. An accurate and comprehensive knowledge of the sciences may have given vigor to his mind; he may be familiar with the classic pages of Thucydides and Homer, Horace and Livy; he may be versed in the philosophy of history, and yet lack in the essential elements of his art. He must possess native talent, a clear insight of human character, agreeable address, extemporaneous powers of speech. He must be a clear-thinking, conscientious, practical man; and it will be impossible for him to fail in his undertaking. Such a teacher will win the respect and esteem of his pupils: they will imitate his example, and cherish his counsel.