.31! 1,413.27... A.“ 3.3-3 3.15 fillswti ‘ 39.7?77: {9.1% .w....;49;«TT.L_5§. fl .u.\.€.?v&»??.§ .? . . #nN. fiat? 634 guffql§ I .3131 Sun... $758.13. 1.4. $1.133»... M311 ..,, .. r 7.... i. . as." \ftifiu ‘ . , . .. . . + ‘1. ‘ a #4 :4 .. Alida}: :11? ‘ 2...?" 1‘41??? .. ‘ . .42.! ..\ iiéé .2311? a z .A . 7 . . . , za. «.1. +1? 1 , rfif.$..~u .3 , , . . L3H.%$fié.u.f. 332.1431... IL?» 1 ., . . . Saffa in, b.3512 w .4..,,);,.., "A . i 7... 1: t: 1.: 5.4.3.13 1.13 .73.)? .31.. ax.“ 3.11sz .s A..,..§i.fnxi 3.; l .12.. .. ' ) I ))).y) . THE , .. ,. , 1 ,) ':~ 2. It i x 3 , EDUCATION , OF MAN. BY FRIEDRICH FROEBEL. ' TRANSLATED BY JOSEPHINE JARVIS. NEW YORK: A. LOVELL & COMPANY. 1886. \ w l ‘ \ /< m w . . m m m, . I m m m J x . _,.. . a w m w . f m. m m m K. m J m w 1 > _ . o T. \ . ... mm A ‘_ . m, Mb; W _ ‘ ‘ .& ., m Mm D , 61 m a. x . . \ ‘ ,m. , A m ‘ . _ a _. w ‘ _‘ O . . ,. m 4 , m m . _\ CONTENTS. PART I. FOUNDATION on THE WHOLE. (Sec. 1 to Sec. 23). . . . OE PART II. MAN IN THE PERIOD OF HIs EARIJIEST CHILDHOOD. (Sec. 24 to Sec. 44) . . PART III. MAN As A BOY. (Sec. 45 to Sec. 55) . . . . . . . . . PART IV. MAN As A SCHOLAR: ‘ 1. What IS School? (See. 56 to Sec. 57). . . . . . . 2. What shall Schools Teach? (Sec. 58 to Sec. 59). . . . 3. Concerning the Principal Groups Of Instruction: A. Concerning Religion and Religious Instruction. (Sec. 60 to Sec. 61) . Concerning Physics and Mathematics. (Sec. 62 to Sec. 76). . Concerning Language and Instruction In Language. (Sec. 77 to Sec. 83) . Concerning Art and the Subjects of Art. (Sec. 84 to Sec. 85) . Concerning the Connection between School and Family, and PAGE . 24 57 79 85 86 94 138 151 the Subjects of Instruction Conditioned by this Connection : - .‘General Contemplation (Sec. 86 to Sec. 87). . Particular Consideration of the Individual Subjects of In- struction: . Vivification and Cultivation of the Religious Sense. (Sec. 88 to Sec. 89) . Respect fOI, Knowledge and Cultivation of the Body. (Sec. 90) . Contemplation of Natuie and of the Outside World. (Sec. 91) . Appropriation of Little Poetical Representations Comprising Nature and Life, and used {is e ially for Singing. (Sec. 92) '7 1 :‘2’ 5: {é ‘1- ’4..4 154 160 168 170 189 iv 7 CONTENTS. man. like. Exercises in Language Proceeding from the Contemplation .’. of Nature and the Outside World. (Sec. 93) I. . . . . 195 "' j: Representations in Space. (Sec. 94) . . . . . . . . . 204 '9. Drawing in Net. (Sec. 95) . . . . . . . . . . . . 209 h. Comprehension of Colors. (Sec. 96) . . . . . . . . . 221 1'. Play . . . . . . . . . . . . . . . . . . 228 ’*- Stories. (Sec. 97) . . . . . . . . . . . . . 229 c. “mt Excursions and Long Walks. (Sec. 98) . . . . . 233 m. Knowledge of Number. (Sec. 99). . . . . . . . . . 236 , _ n. Knowledge of Forms. (Sec. 100) . . . . . . . . . . 249 “‘0. Exercises in Speech. (Sec. 101) . . . . . . . . ‘ . . 252 »p Writing. (Sec. 102). . . . . . . . . . . . . . . 261 q. Reading. (Sec. 103). . . . . . . . 267 r. Survey and Conclusion of the Whole. (Sec. 104) . . . . 269 AMERICAN PREFACE. BY ELIZABETH P. PEABODY. HIS first work of F1 ederlc Froebel, published in 1827, is 1mpe1 a.- tively called for by the American public, which has become so widely impressed with the value of his System of Education. This system embodies the wisdom of ages, and is founded upon a deeper insight into the nature of children than has been expressed by any others, with the exception of him who pronounced them “of the kingdom of Heaven.” He had been for ten years engaged with friends in an attempt to educate children, who come to him at ten years .old, and who, he found, had at that age much to unlearn. His work is addressed to mothers, whom he thought at the moment the only persons competent [to educate children into the harmony of heart, intellect, and hand, during the first seven years of their age. It has in it all the elements of kindergarten nurture; for he tells what children need and must have for development. But in the course of the next twelve years he learned that no mortal mother could have the strength to do all that is due to children in order that justice may be done to their natures, but that she must have assistance; and he invented the kindergarten in 1839, in which he proposed that from twelve to twenty-five children should be gathered for three hours every day, from several families, under the care of a mother’s assistant, whom he called a kinder- gartner, and be played with in the‘mother’s genial, cherishing way till old enough to be sent to school and taught to read at seven years of age, which he thought early enough to teach them the signs of the ideas they would have acquired by the cultivation of their perceptive and artistic faculties, their observation, attention, and colloquial use N vi ' AMERICAN remun- 1;. of language. Children are to be guided to make a beginning in all ' the arts and sciences without interference with their spontaneity, I the instinct of imitation being so used as to give them order without constraining them. .The “Mother-Love and Nursery Songs ” were translated by the same a'ble hand, and published in Boston by the munificent assistance of Mrs. Quincy Shaw. This book has been used as the Manual for training Kindergartners by Miss Blow of St. Louis, and other emi- nent teachers. It will be found very valuable in educating mothers into wise cooperation with the kindergartners, as well as in educat- ing kindergartners into sympathy with mothers. There is another volume, consisting of articles published by Froebel in periodicals, which were edited by Wichard Lange after his death; and we hope to see it published by another year; for these three volumes would give us all the written works of this great educational genius. Miss Jarvis has it in translation. . , ..... PART I. F0 UNDA TI ON 01!" THE WHOLE. __.°.—_ SECTION 1. AN eternal law acts and rules in all. It has expressed and now expresses itself outwardly in Nature, as well as inwardly in the spirit and in life, which unites the two; it has expressed and now expresses itself with equal clearness and precision to him whose heart and faith are inevitably so filled, penetrated, and living, that he can- not be otherwise than he is; or to him whose clear, quiet, spiritual eye sees into the outward, and perceives the inward by means of the outward, and sees the outward necessarily and surely proceed from the nature of the inward. An all-working, self-animating, self-know- ing — therefore eternally existing — unity necessarily lies at the foun- dation of this all-ruling law. This law works in like manner again; so that it, the unity itself, vivified, comprehensively recognized through faith or through perception, has been always surely recognized at all times by a quiet, thoughtful intellect, by a bright, clear human spirit; and always will be recognized by such a mind and spirit. This unity is God. All has proceeded from God, and is limited by God alone : in God is the sole origin of all things. God rests, acts, rules, in all. All rests, lives, exists, in God and through God. All things exist only because the divine works in them. The divine which works in each thing is the nature of each thing. SECTION 2. The destiny, as well as the vocation, of all things is to represent their nature through development, and thus the divine in them; to make known and manifest God in the outward and transitory things. c I:o o‘:i .5 ,r i " EDUCATION OF MAN. 51% special'démihy, as well as the particular vocation, of man as an understanding and rational being, is to bring his nature, the divine in him, thus God, and his destiny, his vocation, himself, to complete consciousness, to vivid recognition, to clear insight, and with self- determination and freedom to practise all this in his own life, to allow it to act, to manifest it. To treat man as a thinking, understanding being, who is becoming conscious of himself; to incite him to the pure, unviolated represen- tation of the inner law, of the God-like, with consciousness and self- ' determination; and to produce ways and means for this representation, is to educate man. SECTION 3. To recognize and become conscious of this eternal law, to discern its foundation, its nature, the wholeness, the coherence and the activity of its workings, to know life, to know life in its totality, is science, — the- science of life. 2 And the representation and practice by the conscious, thinking, understanding being, is the science of education. The precept for a thinking, understanding being to become con- .scious of his vocation, and to attain his destiny, which proceeds from the recognition of, and insight into, this law, is a theory of education. By independent action to apply this recognition and insight to direct development and cultivation of the reasoning being to the attainment of his destiny, is the art of education. The aim of education is to represent life, pure, inviolable, true to its vocation, and therefore holy. Recognition and application, consciousness and representation, united in living a pure, holy life, true to its vocation, form the wis- dom of life, —— are wisdom itself. SECTION 4. To be wise is the highest effort of man, his highest act of self- determination. To educate one’s self and others, to educate consciously, freely, and self-determinately, is the dual act of wisdom; it began with the first appearance of the individual human being upon earth, and was there with the first appearance of complete self-consciousness of the indi- vidual being; it begins now to express itself as a necessary general O FOUNDATION OF THE WHOLE. 3 requirement of humanity, and as such to find a hearing and to be applied. This act is the first step upon the path which alone leads to life; which surely leads to the fulfilment of the inner, and th1ough this also to the fulfilment of the oute1,requi1ements of the human nature; which leads to blessed living, to a pure, holy life, true to its vocation. SECTION 5. The divine in man, his nature, therefore, is to be and must be developed to consciousness by education; and man must be raised to free, conscious living in accordance with the divine, thus to free repre- sentation of the divine which acts within him. Education should and must bring man to perceive and recognize the divine which Is in Nature, which forms the cha1acte1 of Nature, and is abidingly expressed in it: education should also express and represent Nature and the divine in lively reciprocal action, and, united with this instruction, should represent the similarity of laws between the two, as well as between Nature and man. Education in its totality is to raise to consciousness in man, and to make effi'cient in life, the fact that man and Nature proceeded from God, are limited by him, and rest in him. Education is to guide man to clearness about himself and in him- self, to peace with Nature, and to union with God; therefore it is to raise man to the recognition of himself and of humanity, to the recognition of God and Nature, and to the pure, holy life thereby conditioned. ' SECTION 6. But in all these requirements education is founded upon the inward and innermost. Every thing inward is recognized from the inward to the outward and by means of the outward. The nature, the divine, the spirit of things and of man, are recognized by their utterances. If for man, now, the utterances of man and of things are the same with which all education, all instruction, all life, connects itself as a product of free- dom, and, proceeding from the outer to the inner, acts and argues, nevertheless education cannot directly argue from the outer to the inner; but the nature of things requires that always, in whatever reference, it is to be argued from the outer to the inner, and from the inner to the outer. SO it is inadmissible to argue from the manifold- 4 EDUCATION OF MAN. ’ ness and plurality in Nature to a plan of the ultimate limitation of Nature, or to a plurality of gods; it is equally inadmissible to argue from the unity of God to a finality of Nature; but in both cases the argument must proceed from the manifoldness in Nature to the unity of its ultimate origin, God, and from the unity of God to the eternally v continuing manifoldness of the developments of Nature. The non-application of the truth I have just expressed, but much more the constant sinning against it, the direct conclusion from cer- tain outward phenomena in child-life and boy-life upon the inner life of child and boy, is the most essential ground of the combating, oppos- ing phenomena of the abortive attempts so frequent in life and in education. This is certainly the foundation of many mistakes with regard to children, boys and youths; of so many failures in the educa tion of children; of so much misunderstanding between parent and child, either on one side or another; of so much unnecessary com- plaint, as well as of unseemly arrogance and foolish expectation on the part of the children. Therefore the application of this truth is so highly important for parents, educators, and teachers, that they should collectively exert themselves to become familiar with even the minutiae of its application. This would bring into the' relations‘ between parents and children, pupils and educators, scholars and teachers, a clearness, a certainty, even a repose, which are now vainly ~ «striven for. Since the child who outwardly appears good is often in himself not good,—that is, he does not will the good from his own determination, or from love, respect, or recognition of it ,— so the out- wardly rough, defiant, self-willed child, who therefore does not appear good from his own determination, or from love, respect, or recognition of it, has often within himself the most active, eager, vigorous strug- gles toward representation of the good by his own determination; the » outwardly absent—minded boy has within himself an abiding, fixed thought which will not let him pay attention to outside things. A... _ 41A: of flu“. v.41 um“ . / 4 SECTION 7. Therefore education, instruction, and teaching should in the first characteristics necessarily be passive, watchfully and protectively fol- lowing, not dictatorial, not invariable, not forcibly interfering. FOUNDATION OF THE \VHOLE. 5 SECTION 8. But education in itself must necessarily be passive, watchfully and protectively following; for the effect of the divine is, when undisturbed, necessarily good: in fact, it cannot be otherwise than good. This necessity must presuppose that the still young human being, even though as yet unconsciously, like a product of Nature, precisely and surely wills that which is best for himself, and, moreover, in a form quite suitable to him, and which he feels within himself the disposi- tion, power, and means to represent. So the young duckling hastens to the pond and into the water, while the chicken scratches in the earth, and the young swallow catches his food on the wing, and rarely touches the earth. Now, whatever may be said against the truth of reversed conclusions before expressed, and this truth of cautious fol- lowing, and also against the application of both to education, and however much these truths may be contested, yet they will vindicate themselves in ‘their clearness and truth to that generation which, wholly confiding in them, applies them. We give time and space to young plants and young animals, know- ing that they then beautifully unfold, and grow well, in conformity with the laws which act in each individual; we let them rest, and strive to avoid powerfully interfering influences upon them, knowing that these influences disturb their pure unfolding and healthy develop- ment: but the young human being is to man a piece of wax, a lump of clay, from which he can mould what he will. — Men, who wander through your fields, gardens, and groves, why do you not open your minds to receive what Nature in dumb speech teaches you? Look at the plants which you call weeds, and which, grown up here compressed and constrained, scarcely permit one to guess at their inner symmetry; but look at them in free space, in field and flower-bed, and see what a symmetry, what a pure inner life they show, harmonizing in all parts and expressions : a regular sun, a radiating star of the earth, springs up. So, parents, your children on whom you early impress form and voca- tion against their nature, and who therefore wander around you in lan- L guor and unnaturalness, might also become beautiful, self-unfolding, and all-sided self-developing beings. ' All active, dictatorial, invariable, and forcibly interfering educa- tion and instruction must necessarily have a disturbing, checking, and destructive effect upon the action of the divine, in accordance with and upon the original, unviolated, and healthy state of the 6t , ' EDUCATION OF MAN. human being. So, continuing to learn from Nature, the plant, the grape-vine, must be pruned; but the pruning, as snob, brings no more wine from the grape-vine. Rather the grape-vine may be wholly destroyed by the pruning, however good may be the inten- tion in doing it: at least, its fruitfulness and capacity for bearing fruit are injured if the gardener, in his work, does not passively and thoughtfully follow the nature of the plant. \Ve very frequently take the right steps in our treatment of the objects of Nature, While we go wrong in the management of human beings. And yet there act in both, powers which flow from one fountain, and which act accordingto the same laws. It is therefore very impor- tant for man to observe and consider Nature from this point of view. Nature, indeed, rarely shows us now that unviolated, original con- dition, especially in regard to man; but so much the more must it be presupposed, especially of the human being, so long as the opposite has not expressed itself with clearness, because otherwise the unvio- lated original condition, even where it might still be found, could still be easily destroyed. But if the certainty of the infraction of the original proceeds from the totality of the human being who is to be edu- cated; if this infraction from the inner and outer whole is certain, -— in that case, strictly requiring ways of education enter in their full force. But, further, the interrupted putting-forth of the inward is not always proved with certainty, is, indeed, often difficult to prove: at least this applies to the point, the fountain in which the infraction has its foundation and beginning, and to the direction which it‘ took. The last infallible test lies only in man himself. Therefore, from this point of View, education and all instruction must be much more pas-v size and following than dictatorial and prescriptive; because, through the pure, onward development, the sure, constant progression of the human race—that is, the representation of the divine in man and through the life of man freely and by its own will (which, indeed, is the aim and endeavor of all education and all life, as well as the sole destiny of 1nan)—will be lost utterly. Therefore the purely requiring, defining, and directing way of edu— cating man begins first with the beginning of his understanding of himself, —-with the beginning of the connected life of God and man,— after the beginning of understanding and the common life between father and son, youth and master, because then the true can be derived from the naturekof the whole and the nature of the individual, and can then be recognized. mm;- n... - .. FOUNDATION OF THE WHOLE. 7 Before, therefore, the disturbance and infraction of the original healthv condition Of the pupil is proved and clearly recognized, there remains nothing to do but to bring him into relations with those 7 around him who will observe him on all sides, in whom his behavior is portrayed to him on various sides as in a mirror, and in whom he easily and quickly recognizes it in its effects and results; by whom, therefore, the true situation with respect to himself and others can be easily recognized, where the outbreaks of the inner disturbance of life will be the least harmful.- ‘ * SECTION 9. The directing, interfering education has in general only two things in its favor, —eithermeafi7vfiimm‘the true, Serf-proved, vivi- fied idea, or the exemplar already previously existing and recognized. But where the self-grounded, vivid thought offers and prescribes that which is in itself true, there the eternal rules, as it were, and just on that account it comes forth again as passive and following. For the vivid thought, the eternal itself, as such, requires and conditions free self—activity and self-determination of man, of the being created for freedom, and resemblance to God. SECTION 10. But the most complete exemplar previously existing and recog- nized, the most complete model life, will only be a model in its nature, its efforts, but never in its form. It is the greatest misunderstanding of all spiritual human exemplars when they are taken as models in respect to form. Hence the frequent discovery that the phenomenon of the exemplar, if it become the pattern, acts restrictingly, indeed deterioratingly, instead of elevatingly, on the human race. SECTION 11. Jesus himself, therefore, combated throughout his life and teach- ings this clinging to external models: only the spiritual, striving, active exemplar should be held fast as a type, but the form of it should be left free. The highest, most perfect model life which we Christians see in Jesus, the highest which humanity knows, is that which clearly and vividly recognized the original and primal cause Of his being, of his semblance, and of his lifeg'which, self-active and self-dependent, t i Z 73%545" i“ . a, i; ...’ ;‘.; :1. m, .f, , .fl'filnffiflun’fiflfh 1:. :‘Z,,:. . 34,...» ',.;r. Eli ' J. ts" " f3; 4‘32.» ‘5 ,_ :5; g. , a is} 8 . EDUCATION OF MAN. proceeded by eternal conditions in accordance with the eternal law, from the e’ternally living, eternally creating One. And this highest, eternal, model life itself requires that each man should be again such a copy of his perpetual model, that he himself should become such a pattern for himself and for others, that he should advance according to eternal laws freely, by his own determination and his own choice. This indeed is, and this only should be, the task and aim of all educa- tion. Therefore even the eternal Exemplar himself is passive and following in the requirement of form. SECTION 12. But nevertheless, as we see by experience, the vivid thought, the eternal spiritual exemplar must, according to its nature, determine and require; and so it does. But we see, that, though it is indeed requiring and strict in its summons, it makes an inexorable and limit- less stand at the point (but only at the point) where the requirement expresses itself with necessity from the nature of the whole and of the individual, and can be recognized as such when the exemplar speaks as the organ of the necessity, and therefore only conditionally. The exemplar only comes forward with requirements where it presup- poses coming in to the others in the principle of the requirement from the spirit, conceiving them, or believing them from the intellect, therefore, either in untroubled childlike relations, or in clear, at least beginning manlike relations. Indeed, in these cases the exemplar makes its requirements either by example or by word, but always only in reference to spirit and life, never in reference to form. In good education, in genuine instruction, in true teaching, there- fore, necessity must call forth freedom; and law, self-determination; the pressure from without, the free will within; the hate from without, the love within. All education—every efiect of education, teaching, and instruction—is destroyed where hate produces hate, where law produces deceit and crime, where pressure produces slavery and necessity servitude, where oppression destroys and debases, where strength and hardness produce contumacy and false- hood. \ In order to avoid these evils and to attain the good results, all that is apparently prescribing must follow in its action. This takes place when all education with its necessary determining requirements, stepping forth in all particulars and ramifications, has this undeniable, rosistless imprint, that the requiring one himself is strictly and inevi- ...._.,.imx.mxc. . .r , . , y. , o .. . _. Act-Er ‘_ Ma) FOUNDATION OF THE WHOLE. 9 tably subjected-to a perpetually governing law, to an unavoidable perpetual necessity; thus all arbitrariness is banished. ”-— SECTION 13. All true educators must at each instant, in all their requirements and designs, be at the same time two-sided, — giving and taking, unit- ing and separating, dictating and following, acting and enduring deciding and setting free, fixed and movable; and the pupil must be so also. But between the two, educator and pupil, demand and result, there must be an invisible third—to which educator and pupil are alike and equally subjected —- to choose the best, the right necessarily proceeding from the conditions, and voluntarily expressing itself. The quiet recognition, the clear knowledge of the choice of this third, and the serene submission to the choice, are what must express them- selves in the educator undeviatingly and purely, but must often be firmly and earnestly expressed by him. The child, the pupil, has such a correct discernment, such a right feeling for recognizing whether what the educator or father expresses and requires is expressed by him personally and arbitrarily, or generally and as a necessity, that the child, the pupil, rarely makes a mistake in this. SECTION 14. This submission to an invariable third, to which the pupil as well as the educator is subjected, must therefore express itself even in detail in every requirement of the educator. Thereforethe necessary * general formula Of instruction is as follows: do this, and see what results from your action in this precise respect, and to what discovery it leads you—and so the direction for life for each human being is, represent your spiritual nature, your life outwardly and by means of the outward in action, and see what your nature requires, and how it is constituted. Jesus himself invites in this direction to the recognition of the truth of his teaching, and therefore this is the direction for attaining to the recognition Of all life, of the- principle and nature of all life and of all truth. In this direction is solved and explained the following require- ment, and through it is given at once the manner of its solution and fulfilment. The educator must make the individual and particular ::~:.w¥'é°v #:1315179: . _.—, amen-v , . .m ‘ «gave 10 , EDUCATION OF MAN. general; 'he must make the general individual and particular, and prove the existence of both. He must make the external internal, and the internal external, and show the necessary unity for both; he must consider the finite infinite, the infinite finite, and balance both in life. He must perceive and contemplate the divine in the human, and evince the nature of man in God, and strive to represent both in 'one another in life. This is what proceeds from the nature of man the more clearly and precisely, and expresses itself the more undeniably, the more man observes human development in himself, in the immature human being, and in the race. SECTION 15. Since, then, to demonstrate the infinite in the finite, the eternal in the temporal, the heavenly in the earthly, the divine in the human, in the life of man, by fostering his original divine nature on every side, appears irrefutably to be the only aim of all education, so, proceed- ing from this, the only true standpoint, man must be considered and . fostered even from birth, as indeed it was with Mary even from the moment of annunciation, While yet invisible, while yet unborn. Every human being must be recognized and fostered in accordance With his eternal, immortal nature, as the divine shown in human form, as a pledge of the love, the nearness, the favor of God, as a gift of God: this the first Christians actually recognized their children to be, as is testified by the names they gave to them. Every human being, even as a child, must be recognized, acknowl- edged, and fostered as a necessary and essential member of humanity; and so the parents should feel and recognize themselves responsible as fosterers, to God, to the child, and to humanity. Not less, also, should parents observe and consider the child in necessary connection, in clear relation, and in vivid reference to the present, past, and future of human development, and so place the cultivation, the education of the child in connection, accord, and har- mony with the present, past, and future demands of the development of man and of the human race : therefore the child should be observed, considered, and-treated as a human being with divine, earthly, and human attributes, related to God, to nature, and to man; and thus at the same time a unity, an individuality, and a manifoldness; therefore also comprising and bearing within itself, present, past, and future. . FOUNDATION OF THE WHOLE. 11 SECTION 16. So the man, and humanity in man, must be viewed as an outside appearance, must be viewed, not as already become perfect, not as fixed and stationary, but as constant, yet alVV ays proglessively de- veloping; eternally living, yet always advancing from one stage of development to another, and toward the aim resting in the supreme and eternal. It is inexpressibly injurious to view the development and cultiva- tion Of humanity as stationary, concluded, and at the present time only repeating itself in greater universality. For the child, as well as each following generation, becomes thus absolutely an imitating, an outwardly dead copy of the preceding one, but not a living model for the future, to future generations, for the stage of development on which it stood in the totality of human development. Indeed, each follow- ing generation and each following individual man is to pass through the VV hole earlier development and cultivation of the human race,— and he does pass through it; otherwise he would not understand the world past and present, —but not by the dead way of imitation, of copying ,but by the living way of individual, flee active development and cultivation. Each man is to represent this deVelopment and culti- vation again freely, as a type to himself and to others; for in each man, as a member of humanity and a child of God, is contained all humanity which is represented by, and imprinted on, each in a quite peculiar, individual, personal way, and must be represented in each individual man in this peculiar way; so that the nature of mankind and of God in his infiniteness, and as comprising all manifoldness, may be more and more recognized, and more vividly and precisely anticipated. Only by this single creating and satisfying, all-embracing and comprehensive recognition Of man, and insight into the nature of man, from which flows all that is further necessary to know for the fosterng and education Of man,—-only by this view of man from ‘the beginning, can the true, genuine education and fostering of man grow, blossom, bring forth fruit, and ripen. l ' SECTION 17. i From these premises proceeds simply, precisely, and surely, all which parents have to do before and after the annunciation,-—-to be I 12 , EDUCATION on MAN. ‘pure and clear in word and deed, filled and penetrated by the worth and dignity of the human being; twin] themselves as the keepers, 1.219% Jars, and fosterers of a gift of God; and to inform \themselves concerning the vocat‘onfai’ci’destiny of man, the way in which, and. the means by wh1Ch, man attains his destiny and vocaflan. As now tmcseafimi Of the child as such is to develop and f01m the nature of the father and mother, the spiritual and intellectual nature,—for which the talents and' the strength may lie in them as yet unknown and unanticipated, —in accord and harmony, so the destiny of man 1 as a child of God and of Nature is to represent the nature of God and of Nature, the natural and the divine, the earthly and the heavenly, the finite and the infinite, in accord and harmony. As the destiny of the child as a member of a family is to develop and represent the nature of the family, the talents and powers of the family in accord, all-sidedness, and clearness, so the destiny of man as a member of humanity is to develop, cultivate, and represent the nature, the powers, and talents of all humanity. SECTION 18. But the children and members of a family as such develop and represent most purely and completely the nature of the parents and of the family—which nature may rest in the family, though as yet not at all recognized nor come out, even in anticipation —when each of the children and members develops and represents itself most completely, clearly, and all-sidedly, and yet most individually and personally; and so also, men, as children of God and members of humanity, repre— sent most purely and completely the joint nature of God and humanity —which is in humanity, although ‘by no means as yet generally rec- ognized and acknowledged—when each individual human being, each individual child, forms and represents itself most peculiarly and per- sonally. This is done when man develops and forms himself in the way, and in accordance with the law, 'by which all things develop and improve, have developed and improved, and which rules and obtains everywhere where being and existence, creator and created, God and Nature, are found; when each man himself represents his nature in unity in itself, in individuality by any individual production outside of himself (principally and especially in clearness and com- pleteness), and in all manifoldness in all which is acted upon by him, by all which he does. But only in this threefold representation, which FOUNDATION OF THE WHOLE. 13 is yet in itself one and uniform, is the demonstration, manifestation, and consequently revelation, of the inner nature of each being com- plete. Where one side of this threefold representation is lacking, either in‘ fact, or even only in recognition, insight, and acknowledg- ment, there is imperfect, incomplete representation, incomplete hin- dering insight. Only in this way does each thing become known and manifest in its unity according to its nature, and on all sides; only the acknowledgment and application of this triple representation of each thing, if it is to completely make known and reveal its nature, lead to the complete representation of each thing, to true insight into its nature. ./ SECTION 19. Therefore the child, the young human being, must, even from his birth, be received in accordance with his nature, rightly treated, and ,1 established in the free, all-sided use of his power. The use of some powers and members at the expense of others should not be pro- moted, nor should the latter be checked in their unfolding: the child should neither be partially chained, fetter-ed, or swathed, nor later kept in leading-strings. The child should early learn to find his own centre of gravity, to rest in it; resting in it to move, to move freely and to be active, to grasp things with his own hands and to hold them fast, to stand and walk on his own feet, to find and look at things With his own eyes, and to use all his limbs equally and with equal strength. The child must early learn and practise the highest and most difficult of all the arts, —-to hold fast the central point and point of reference of his life’s path in spite of all disguises, disturbances, and hindrances. SECTION 20. The first expression of the child is that of force. The intrusion of force calls forth Opposing force: hence the first cry Of the child, hence his pushing with his feet against whatever resists them, hence his holding fast what his little hand touches. Soon after this, and accompanying it, develops the feeling of com- munity: hence his laughter, his well-being, his joyousness, his mova- bility in comfortable warmth, in clear light, and in pure, fresh air. This is the beginning of the child’s becoming conscious of himself; and so the first expressions of the child are rest and unrest, pleasure and pain, laughing and crying. Rest, pleasure, and laughter indicate 14 EDUCATION OF MAN. all which in the sensation of the child is suited to the pure, undis- turbed development of his human nature, of the child-life. The first educating, the development, elevation, and representation of life, must be connected with fostering and keeping pure the rest, pleasure, and laughter which are the indications of the child’s nature. Unrest, pain, and crying indicate, when they first appear, all which is opposed to the development of man as a child. Following out these indications also, but in an opposite way, education must be connected with their workings; efforts must be made to find out and ‘ remove their cause or causes. In the very first, but almost only in the very first, appearance of crying, unrest, weeping, all obstinacy and wilfulness are certainly foreign to the child; but these feelings germinate as soon as there comes to the little being who has scarcely appeared as a human plant —-it is not yet proved in what way or in what degree —— a feeling that it is wilfully, or from inattention or idleness, abandoned to what causes it unrest, and brings pain. Now, when the child is inoculated with this unhappy feeling, then is engendered the first and most hateful of all errors,-—obstinacy, which threatens ruin t0 the child and to those who are with it, and which is scarcely to be banished without injury to another better disposition in man, and which soon becomes the mother of dissimulation, lying, defiance, contumacy, and all later errors, as sad as they are hateful. But even in entering on the right way there may be mistakes in manner and form of action. Man is to be trained up, according to his nature and destiny, by the endurance of little, insignificant troubles, to the endurance of greater suffering and heavier burdens which threaten destruction. If, therefore, the parents and those who are around the child have the/ firm conviction that the crying, restless child has been provided with all it needs at the time, that every thing has been removed that is or can be prejudicial, then the parents not only can, but should, quietly and silently leave the crying, restless, even screaming child to itself, and calmly give it time to find itself; for if the little being has once or repeatedly, by apparent suffering, and discomfort easy to be borne, extorted the sympathy and help of others, parents and those around the child have lost much, indeed almost every thing, which can scarcely be again regained by force; for the little being has so fine a sense of the weakness of some of those who tend him, that he prefers to use the power originally living and acting in him in the easier way offered l > a FOUNDATION OF THE WHOLE. 15 him by the weakness of others, to rule them, rather than to represent and cultivate this power in himself by his own patience, endurance, and action. At this stage, the future man is called a suckling, and is so in the fullest sense of the word; for sucking in is as yet the almost only activity of the child; (does he not suck in the condition of the human beings around him?) and the before-named expressions, “ cry- ing ” and “laughing,” remain as yet wholly within him, and as yet a direct, inseparable effect of that activity. Man at this stage takes in manifoldness only from without: his whole being is here only an appropriating eye. For this reason even this first stage of man’s development is beyond all description impor- tant for man’s present and future. It is highly important for his present and future life, that at this stage he should absorb nothing diseased, low, vulgar, equivocal, in short, evil. Therefore the glance, the expression of face, of those around the child should be pure, firm, and sure, awakening and nourishing confidence." Even the surround- ings, however inadequate they may otherwise be, should be pure and clear, —pure air, clear light, clear space. For alas! man often scarcely overcomes through his whole life that which he has absorbed in his childhood, the impressions of his youth, just because his whole being was, like a great eye, opened to these impressions, and abandoned to them. Often the hardest combats of man with himself, even the later most adverse and oppressive events of his life, have in this stage of development their cause: therefore is the fostering of the infant so important. Mothers who have nursed some of their children and not others, and who have observed both in the expressions of their later life, can decide on this subject with precision. Mothers also know that the first laughter of the child marks so precise a portion of time and development in the child’s life, that it is at least the expression of the first physical discovery of individuality, if not far more than that. For this first child-laughter has its foundation, not only in a physical feeling of individuality, but also in a physical and yet higher common feeling, at first between mother and child, then with the father and other members of the family, later between brothers and sisters, all human beings and the child. SECTION. 21. This first feeling of community whichat first unites the child with mother, father, brothers, and sisters, at the foundation of which lies 4 16 ' EDUCATION OF MAN. ' the higher spiritual union, with which is later connected the indubi— table perception that father, mother, brothers, sisters, human beings, feel and recognize themselves in unity and union with a higher, with humanity and with God—this feeling of community is the most extreme germ, the most extreme point of. all genuine religiousness, of all genuine effort for unhindered union with the eternal —-with God. Genuine, true, living religion, abiding in danger and in combat, in oppression and in need, in pleasure and joy, must come to man in infancy; for the divine, existent and manifest in the finite in man, is early conscious that it has proceeded from the divine, though with dim anticipation; and this dim anticipation, this less than nebulous consciousness must be early fostered and strengthened and nourished in man, and later raised to consciousness. When the slumbering child is laid by its mother in its soft, safe crib, with an inward soulful glance up to his and her heavenly Father for fatherly protection and loving guidance, it therefore not only rouses the still and invisible observation of the child, but brings to it the eternal welfare and blessing. When the child has awakened with joyous laughter, and the mother takes it from the crib with a glad, silent, grateful glance to his and her Father for the rest and strength which he has sent, with lips moving with this gratitude for the child thus presented to her anew, it is not merely arousing and highly delightful, but also important and rich in blessing for the whole pres- ent and future life of the child, and has the most beneficial influence for the whole time of the common life between child and mother which now follows. Therefore the genuine mother is not willing to allow any one else to bring to its crib the sleeping child, or to take from it the awakened child. The child so fostered by its mother is placed in its little crib well, in relation to its earthly, human, heavenly nature, if placed there with a prayer : by God’s help man rests in God — the last point of reference as well as the first point of beginning. If parents desire to provide for their children this never wavering hold, this never vanishing point of reference, as the highest portion for life, then parents and child must show themselves always fer- vently inwardly and outwardly united when, in a quiet room or in the open air, they feel and recognize themselves in union with their God and Father in prayer. N 0 one should ever say, “ The children will not understand it,” for this robs the children utterly of their highest life. They do understand it, and will understand it, if only they are not already run wild, if only they are not already too much estranged \ FOUNDATION OF THE WHOLE. ' 17 from themselves and from their parents: they understand it, not in idea, but in their inner nature. Religiousness, fervid living in God and with God in all conditions and circumstances of life, which does not thus grow up from childhood with man, is later only with extreme difficulty raised to full vigorous life; as, on the contrary, a religious sense thus germinated and fostered amid all the storms and dangers of life will gain the victory. This is the fruit of the earlier and earli- est religious parental example, even though the child does not appear to notice or take it in; and this is true of the living, parental example in every case. \ SECTION 22._ the divine and religious in man, but for his entire cultivation, that his development should constantly advance from one point, and should be as constantly recognized and observed in its advance. Ht is essentially injurious, hindering, even destructive, when such sharp limits and separating opposition are made to the constantly continuing series of the years of human development, that the abidingly continuing and vividly connecting aim of life is wholly withdrawn from observation. (’It is therefore essentially injurious when the stages of human develop-x . L ment—those of infant, child, boy and girl, youth and maiden, man and woman, old man and matron — are considered as essentially separate, and not, as life shows, continually passing into one another without gaps; it is much more injurious to consider the child, the boy, as something wholly different from the youth, the man, so different that the conception, 'the understanding, and the word of their common humanity scarcely shines through ; but this common humanity is almost wholly ignored in life and for life} And yet it is actually so, for one may observe how it is shown in common speech and life that the child, and boy even, are so wholly separate; the later stages speak of the earlier as of something wholly different from them, something. quite foreign to them; the boy no longer sees the child in himself, and does not see the boy in the child; the youth no longer sees the boy and child in himself, nor does he see the youth in either of these; he superciliously overlooks, and turns away from them. But most harm- ful of all is, that man especially no longer perceives in himself-the infant, the child, the boy, the youth, the earlier stages of development, but rather speaks of the child, the boy, the youth, as of beings of a Wholly different kind, with Wholly different natures and qualities. It is highly important, not only in reference to the cultivation of j it r, V .. ,u— latent—'1: ‘- l a l, ‘i. 18 ' EDUCATION or MAN. This separating, disjoining. opposition, this sharp defining of boundaries, which is founded upon the want of attention to the development and self-observation of one’s own life early begun and constantly continuing, brings unspeakable evil, hindrance, and dis- turbance of the development and continued cultivation of the human race, which can be merely indicated, not elaborated. Suffice it to say, that singular, rare inner force is required to destroy the limits set from without upon the inward workings, which can only be done by a powerful leap, a forceful action, destroying, or at least disturbing and checking, other developments. All the life-expressions of a man with whom this has taken place at any stage retain, therefore, all through life, something violent. Howrwholly different it would be in every way, if the parents looked at and observed the child in refer- ence to all stages of human age and development, without overleaping and disregarding any! How different it would be, if they especially observed that the vigorous and complete development and cultivation of each following stage rest upon the vigorous, complete, and indi- vidual development of each preceding stage of lifel It is this par- ticularly, which parents 'so easily overlook, so often leave unnoticed. So they suppose and believe that man is a boy when he has attained the age of boyhood; so they suppose the human being to be a youth or a man, when he has attained the youth or manhood: but just as _ little as the boy is a boy, and the youth a youth, just because he has attained the age of boyhood and youth, but is so because he has lived through his childhood, and later his boyhood, faithful to the require~ ments of his soul, mind, and body, just as little is the man a man by reaching the age of manhood, but only because the requirements of his childhood, boyhood, and youth, have been faithfully fulfilled by him. Parents and fathers, in other respects very clear-sighted and capable fathers and parents, not only require that the childshould show himself already as boy or youth, but they especially require that ,the boy should show himself as a man, that he should be like a man in all his manifestations, and so overleap the stages of boyhood and youth. Seeing and esteeming in the child and boy the germ, begin- ning, and outlines of the future man, is quite different from looking ‘ upon him already as a man, from requiring of the child and boy to show himself already as youth and man, to feel and think of himself as such, to act and behave with this belief. Parents and fathers who require this, overlook and have forgotten the fact that they are almost always capable parents and fathers, and will become capable men, FOUNDATION OF THE WHOLE. 19 \ only in proportion as they have lived.throngh and in accordance with, and in reference to, each of the stages of their nature, which, accord» ing to their requirements, the child is to overleap. This view, and this undervaluing of the earlier stages of develop- ment in reference to the later one (especially of the earliest), is what places such difficulties in the way of the future educator and teacher of the boy, —difficulties scarcely to be removed, since at once the boy thus placed also thinks that he can overleap each instrugtion of the _ earlier stage of development; and it has an extremely injurious, weak- ening effect on him, if he is early given an aim toward which to strive, a something foreign to and outside of himself to imitate; such as, for example, training for a certain profession, a certain sphere of action. The child, the boy, man in general, should have no other ~ struggle than to be at (each stage just what that stage requires/.4- Then will each following stage sprout like a new shoot from a healthy bud, and man will, with the same effort, become perfectly what this stage requires; for only the sufficing development of man acts in and upon each preceding and earlier stage, and engenders a satisfactory, complete development of each following later stage. SECTION 23. / These ideas are specially important in regard to the development and cultivation of man’s activity to the point of bringing forth out- ward results for practical industry. Man has now, indeed, a pervading, wholly false, outward, and therefore an untenable conception of work and industry, of activity for outward results; that is, of practical work. This conception does not awaken and nourish life, still less does it bear within it a germ of life, and it is therefore oppressive, crushing, abasing, hindering, and destroying. God creates and works uninterruptedly and continually. Each thought of God is a work, an act, a result; and each thought of God works with continuous creating power, producing and representing. \Vhoever does not already perceive this fact, let him look at the life and work of Jesus; let him look at the genuine life and work of man; let him look —if he lives truly—at his own life and work. The spirit of God hovered over the unformed, and moved it; and stones and plants, animals and men, received form, figure, existence, and life. God created man in his own image, in the image of God 20 EDUCATION OF MAN. created he him. Therefore man must create and work like God. Man’s spirit must hover ever the unformed, and move it, that figure and form may come forth. This is the high sense, the deep signifi- cance, the great object, of work and industry, of working and cre- ating, as .it is truly and significantly called. We become like God by diligence and industry, by work and action, which accompany the clear idea, or even the slightest antici- pation, indeed only the direct, vivid feeling that we, by this diligence and activity, represent the internal externally; give a body to the spiritual; form to thought; visibility to the invisible; outward, finite, and transitory existence to the eternal that lives in the spirit; and, by the likeness to God thus obtained, mount more and more to genuine recognition of God, to insight into the nature of God; and thus God comes nearer to us outwardly and inwardly. There- fore Jesus said so truly of the poor, “Theirs is the kingdom of heaven," if they only do their work understandingly and knowingly, with diligence and industry, producing and creating. Of the chil- dren, also, is the kingdom of heaven, for they, with childlike trust, give themselves up willingly to the impulse toward formation and activity working within them, if not disturbed by the over-wisdom and presumption of adults. ‘ The lowering idea, the delusion that man works, produces, and creates, only in order to earn bread, house, and clothes, is to be only endured, not to be diffused and propagated. No! man creates origi~ nally and actually, only that the spiritual and divine in him may take an external form, and that he may thus recognize his own » spiritual, divine nature and the nature of God. The bread, house, and clothes coming to him through this working, producing, and creating, are a surplusage and insignificant additions. Therefore Jesus says, “Seek ye first the kingdom,” that is, seek to represent the divine in your life and by means of your life, then every thing else which is required for the finite life will, be added unto you. Therefore Jesus says, “My meat is to do the will of Him who sent me,”—to produce, to create what God has given me in charge, and as he has given it to me. Therefore the lilies of the field, which according to human view do not toil, are clothed by God more splendidly than Solomon in all his glory; for do not the lilies shoot forth leaves and blossoms? do they not in all their phenomena declare and represent the nature of God? FOUNDATION OF THE WHOLE. 21 The fowls of the air sow not, they toil not, in the human idea; but do they not by each of their manifestations ——by their singing, by their nest-building, by all their théusand different actions—represent the life which God has given them? Therefore God feeds and keeps them. So shall man learn from the lilies of the field, from the fowls of the. air, always to make known outwardly the nature God has given him, by deed and work, form and material, in the way required by time and place, position and calling, be it at the moment as small and insignifi- cant, or as great and important, as it will. And then shall he be sure of his maintenance. God will show him a hundred ways; he will certainly find each time a means, a way of satisfying his earthly needs by the use of his soul-powers in himself and outside of himself, and more is not requisite. And if every thing external should pass away, there would remain to him —not only uncurtailed, but increased—the developed, divine power to make the need vanish by endurance. But because an order of time, a gradual succession, limits all spir- itual workings in the finite, it is inviolably necessary that when man at any time of his life—be it near or far, early orlate—has let slip an opportunity to outwardly prove his power to be a divine power, and to elevate it to a work, or at least to unfold it for work, he meets at some time with a deficiency which is a deficiency in proportion to his neglected opportunities for developing his power. At least it will not be to him at any time what it could have been if he had always faith- fully followed out his vocation, the use of his power as a divine power; for, according to the earthly and universal laws under which we live, there must come a time in which the product of that neglected activity should have appeared. Now, if the activity m neglected, how can the product come ? When this deficiency appears at any time, there is nothing left for man but to let the second side of his, soul-power, that of resignation and endurance, come into action, and so make the deficiency disappear, and to strive most zealously to avoid by efficiency any such deficiency for the future. There is, then, a double cause, a twofold inalienable requirement, an inner and an outer, and, since the former includes the latter, a highly important perp tual requirement that the budding and grow- ing man be early dev oped to activity in outside work, in producing; and this is called for b the nature of man. * The activity of the baby’s limbs and senses is the first germ, the first bodily activity, the bud, the first impulse to formation ; play, building, forming are the first tender blossoms of youth, and at this 7 22 EDUCATION OF MAN. point man must be fructified for future industry, diligence, and prac- tical activity. There is no child, and later no boy and youth, whatever may be his rank or position, who should not daily devote at least one or two hours of earnest activity to the production of some definite ’mtside work. Children now learn and do too much of the unformed Irnl formless, and too little work, although the learning by work is immeasurably more impressive and comprehensible, and causes a more living, continuous development in itself and in the children. Children and parents consider the activity of actual work so much to their own prejudice, and so unimportant for their future position, that educa- tional institutions must steadfastly endeavor to put a stop to these notions. The present home education, as well as the school educa- tion, leads the children to bodily inactivity and laziness in respect to work: an immense amount of human power remains thus undevel- oped, and an immense amount is wholly lost. It would be extremely beneficial if hours of actual work were introduced, as well as the present hours of instruction; and it must yet come to that, for man, ' by the unmeaning use of his human power, determined only by the outward, has lost the inner and outer proportion of this power, and so has lost the recognition, the estimation, and the true consideration, of this power. Highly important as is early training for religion, the early training} fin..." ‘ T