only its self-determined object, viz., the task of portraying that primal life; of reproducing the image of God, by thought and action.

Therefore must man be educated towards a divine rather than an animal character; and the future man should be so guided and supported by the man already mature as that he may be enabled himself to attain the same maturity, and may himself conduct his own life towards its destiny.

Accordingly, the child's inborn tendency to activity must be stimulated, trained and made a pleasure; he must be taught independent action, his mind must be trained, and the feelings of justice and benevolence implanted in him.

This process must be assisted not by habit merely, but by instruction also; which is, the diligent endeavor so to guide one who is yet uneducated, that he shall be able to acquire independently for himself such knowledge as he lacks; so that he may perfect himself in the right course, not by means of instinct, but consciously.

GRASER.

Pedagogy is the art of rendering men moral, in such a way that, taking them to be natural men, they shall be able to point out for themselves the way to be regenerated, and thus to change their first nature into a second, an intellectual one, in such a manner that this second shall become habitual.

This is the most important task of education, to eradicate the characteristic ideas, thoughts and reflections of youth, so far as they are capable of such; since the thoughts, like the will, ought to begin with obedience.

HEGEL.

Man is wonderful, placed on the dividing line between two worlds. Belonging, through his senses, to the world of phenomena, he wanders with the beasts, weaker than most of them, helpless and without any guiding instinct; while that within him which thinks, which governs him, is able, when a time comes for despising every earthly good, and even for holding life itself worthless, to lift him beyond the sphere of the world of the senses, and to secure him a place in the divine world, as his proper home.

These two natures, one full of unbounded pretensions, which it is every moment vigorously putting forward, and the other endowed with unbending dignity,-seem paired in an incompatible manner; and from the moment of their connection, the sentence of a strife as unrighteous as irreconcilable, seems pronounced against them.

Yes, nature, which called a world out of chaos, and has composed into unity the most heterogeneous elements, has contemplated a similar union in man, and has, in him, not forcibly chained together, but married, the most opposite traits.

When, by means of freedom, these elements approach each other, when the impulses of the mortal nature are cleansed and purified in the beams of the divine part, when the divine nature, without derogation from its dignity, clothes itself with the moral part, and thus appears as love, no longer commanding by terror, but pleasing by mildness and earnestness, then there appears a complete and enrapturing harmony, of which every other union of the material and spiritual seems only a repetition or reflection.

At the highest point of this union, humanity results.

The free union of the divine and the earthly, the free coincidence of the desires and impulses with the law-regulated requirements of the reason, the appearance of the divine dignity in the guise of the noble and elevated-this is the loftiest triumph of man; and the purpose of these efforts is to bring about precisely that ameliorated condition of humanity, in which the strife of the discordant elements is appeased.

To train up youth in the best manner, is to train them to manhood—to humanity. FR. JACOBS.

If education had always proposed to itself the noblest task, it would find none nobler than to assist in so developing all the powers of man, that they shall be most useful in the service of virtue, or most capable of moral uses. NIEMEYER.

I term an education ignoble, in proportion as it interferes with the dignity of man.

Instead of training men for themselves, they are too often educated only for others, for the state, or even for some particular design, profitable to their family.

Instead of guiding them to wisdom, they are taught in the school of shrewdness.

Instead of training them in a moral prudence adapted to practical life, more concern is often shown to secure them skill in pursuits often superfluous, and which can be of service only for accidental purposes and in certain relations. C. C. E. SCHMIDT.

Man is not clay, which the educator or the moralist can model at his pleasure, but a plant, having its individual nature and form, and capable only of being cared for by him as by a gardener, raised up to its full growth, and brought to its greatest possible perfection.

The educator will never try to make a wild apple-tree bear a peach, but will try to make it bear sweet apples.

GARVE.

If the future man, whose mind, at his birth, appears entirely absorbed in his body, should remain entirely and exclusively under the influences about him, he could and would only become a natural being, without be coming a reasoning one.

His destiny, however, is within the realm of spirits; whose citizen he is to become.

Man can only develop into an intellectual being, when the predominating power of nature is broken down, and forced to employ itself in the service of the mind.

This can happen only by means of the operation of the mind itself.

Only by the influence of intellectual powers, can the seeds which lie within human nature be stimulated to their higher development and unfolding.

The mind is the real I in man, and the mental nature his essential nature. The body is only a temporary organ, vivified and upheld by the mind, and without it, falling into dust.

As the child can only become a man by being among men, so it is only by means of men, that is, by means of the intentional co-operation of other men, that it can become a man in the right way and at the right time.

Otherwise, his training would be left to chance; and a long time would pass before the child would attain to the grade of independence; in many cases, also, the mental influence from social life would not be strong enough to counterbalance the overpowering influence of nature in the child.

It is only by the intentional co-operation of educated men that the power of the mind can be so strengthened as at the right time and to the proper extent to overpower the forces of nature, and to subject them to itself.

This intentional co-operation is called education.

It is education which affords the means of progress from a condition of merely sensuous activity to one of higher intellectual life; since upon

it the immature man depends for both capacity and tendency to attain to his destiny.

But since, as was observed, it is the power of the mind over the animal nature which alone causes education to be efficient, it is evident that the more perfect the mind, and the more it resembles the divine mind, so much the more perfect and efficient will education be.

The mind which generally prevails in the world of men often claims to be the universal mind; and the reason of some individual is not seldom assumed to be entitled to authority.

This interferes with the universal mind; and thus arise numerous errors, which continually produce new errors, and throw men into sins and destruction.

GRAFE.

Why is man cursed in so many ways? Why must so many special means be used for cultivating the intuition, the reflective powers, the memory, the feelings, and the heart, partly by special teachers, and partly by means of different subjects of instruction?

Can not instruction in mathematics at the same time cultivate the sense of beauty and of order, of law, and of cause and effect?

Socrates was not the nurse, as he called himself, but the mother, of his disciples.

The longer the child is fed on milk, the better and stronger he is.

As the body must be strengthened before bodily labor is commenced, so the mind must have grown before it may undertake the acquirement of art and of science. EDUIN BAUER.

All education must be in accordance with nature.

But as the most prominent law of nature, and especially in human development, is that of unity in variety, so education must have reference to this law, and must endeavor to observe such unity in variety; so that the sphere may be its emblem.

For this is the presentation of variety in unity and the opposite.

Unity and variety, as perfectly united as possible, are what education should strive after.

True human training requires that man should be developed from within himself, in unity of mind and feeling; and thus should be educated to an independent and comprehensive display of this unity of mind and feelings, in order to complete self-knowledge.

Man should recognize the principle of unity in variety, and the con

verse.

He should recognize humanity in each man, and the man in humanity.

He should discover the external in the internal, and the internal in the external; the mind through the body, and the body through the mind. The essence of education consists in this: that each department of human activity is developed in the individual; none of them isolatedly, but each in a harmonious relation to the others.

Therefore the school, and life, should each be treated as a unity; so that in education, the attention may be fixed on the future man, the father of a family, the citizen, the patriot. FROEBEL.

I have always thought that a man improves the human race, by improving the young. LEIBNITZ.

Heaven be thanked that it is a point of honor to care for schools! For men without schools are men without humanity; like birds who can not fly, or fish who can not swim.

If each faculty needs training, although it must develop and ripen itself, in what other place must the intellectual powers be exercised?

But as much as a dollar is worth more than a penny, so much are the intellectual powers more valuable than the bodily.

The child must observe, and think, and learn to retain his thoughts in his memory; and this the school teaches.

He must continually be mindful of God and of his duty and must cultivate his sense of the beautiful and lofty; and this the school causes.

He must accumulate and arrange human knowledge, express his thoughts by words, and make himself understood by others; which the school makes practicable.

It is the planting time for the whole life.

He who cares for the school, cares for the most important planting-time, not only for earth, but also for heaven.

TISCHER.

There are three kinds of bad schools: the antique-dogmatic, which merely teach to read the catechism, arithmetic, and writing; the merely instructive, which overload with undigested knowledge; and those which cultivate only the power of thought, and which thus cause ignorant disputatiousness. GRASER.

The purpose of instruction and education is not a mere pretended enlightenment, but the illumination of the understanding; and not this alone, but also the utmost possible development, at the same time, of all the powers of the soul.

Mere enlightenment-which was, and not very long ago, the only object of education-is a training of the understanding at the expense of all the mind; and results in nothing except a chilly aurora borealis, without any

real life.

The training of the whole intellectual man establishes over him and in him a sun which dispenses light, warmth and fruitfulness to all.

In the most prosperous period of Greece, almost every Greek was familiar with Homer.

We have Schiller, Goethe, Claudius, Uhland, Ruckert, and many other singers of the noblest grade.

Let us strive to make our people at least partly similar to the Grecks in their acquaintance with their poets.

The common school may be made to do much for this purpose. Time can not be wanting, when we can spend it in stuffing the heads of the children with the names of Asiatic mountains and Brazilian apes.

HARNISCH.

Nature furnishes milk as the first nutriment for man. It is also the best; as it contains everything necessary for nourishment and growth. Notwithstanding its simplicity, it affords the child sugar (4), fat (3), casein (5), phosphate of lime (0.5), water (87); thus giving free nitrogen, or material for warmth (sugar and fat), nitrogen compounded, or material for making blood (casein), bone-making material (phosphate), and material for adding or dissolving (water.)

In like manner should man receive intellectual milk in his instruction; material at once simple and manifold, nutritious and well-flavored; strengthening to the mind, but in pleasant vessels; warming and refreshing; water, but not insipid; fresh milk, not stale nor sour.

That teacher is the best who can make milk of his knowledge. He will furnish to boys and youth everything their mental development requires. EDUIN BAUER.

At the end of the fourteenth or fifteenth year, school instruction-public education-ought not to cease, but to continue, even if the number of hours is smaller.

A youth of fourteen is yet a child in insight and power, as in years.

Now is approaching the period most important for influencing him, and most dangerous. And is it then that we are to leave the youth to himself, to be corrupted by chance, or by the common affairs of life?

This would be-to speak mildly-foolish. It would be to begin, but not to finish.

Therefore, instruction, and the further exercising of the powers of the mind, should continue, the number of hours being diminished.

Now should be studied the most important subjects; theories of religion and morals, ethical principles and development of character, theory of the duties and rights of citizens, their relations to the authorities and to the state, general knowledge of the laws of the land, especially of the penal code.

This will accomplish much more than the studies hitherto pursued in schools or infant schools, the miserable practising of mechanical reading, writing, &c.

No one should be graduated from the institutions of public education and training, until he arrives at age. DIESTERWEG.

What must be done in order to keep pace with the requirements of the progress of the age, which is all the time demanding additional studies for the young?

Shall all new studies be rejected, and only the few retained which the "good old times" admitted? Shall different studies be pursued together? The former half-way method has seeds of death within it.

The spirit of a principle is never comprehended except by those who teach especially some one department; but who in practice connect the various departments in a truly economical manner.

And yet this condensation of knowledge is never a complete solution of the whole problem.

I know of but one key to it-the prolongation of the period of study. If we are requiring of boys of sixteen what they might learn at fourteen, it is then only worth while to introduce more studies into the common-school course, and to endeavor to make an effective enlargement of it. But the school should cautiously beware of making sacrifices to the arrogant requirements of the spirit of the age; which, whenever it takes a wrong direction, promotes nonsense, and desires to study by steam.

STOY.

The human mind is like a vessel which may be filled; and at the same time like a substance capable of combustion.

The teacher should act on both principles; should fill up, and set on fire; and will exemplify his mastery of his art chiefly by his division of his labor between these two departments, and by his adjustment of the proportion in which he endeavors to lead his pupils toward independent knowledge, from without, by learning, and from within, by thinking. DOEDERLEIN.

It is not overloading with aead knowledge, but the purifying and strengthening of the moral feelings, which is the highest aim of educaLUCIAN.

tion.

Education, with relation to men--for both animals and plants can be educated, and the word is derived from the latter-is the gradual change of the immature into the mature man.

This change happens, firstly, by means of the action of nature in the young man himself, impelling him, in body and mind, to the development of his powers; and in the second place through other men, with whom the young man stands in relations; by their constant influence upon him,