the candid confession of the opponents of ideals, who com plain that it is a far more disagreeable business to learn names and dates than to rise into this empty (as it appears to them) world of ideas; but who would themselves, it seems, if they might indulge, rather do the latter than the former. In place of this natural freedom from care there appears anxiety, in which tomorrow's hunger and all possible future states of hunger in their yhole long series hang over even him who is satiated, as the one thing that occupies his mind and evermore goads and drives him on. In our age this is caused artificially, in the Boy by the repression of his natural freedom from care, in the man by the endeavour to be considered prudent, a reputation which falls to the lot only of him who does not lose sight of that point of view for a moment. This, then, is not the natural disposition with which we should have to reckon, but a corruption imposed by force on reluctant nature, which vanishes when that force is no longer applied.
2 1. This education, which stimulates directly the mental activity of the pupil, produces knowledge, we said above. This gives us the opportunity of distinguishing still more clearly the new education from the old. //The new educa-1- tion, in fact, aims especially and directly only at stimulat- \ ing regular and progressive mental activity.)/ Knowledge, as we saw above, results only incidentally and as an inevitable consequence. Now, if it is only in such knowledge that our pupil can conceive the image of real life which shall stimulate him to serious activity when he becomes a man, knowledge is certainly an important part of the training which is to be obtained. Yet it cannot be said that the new education aims directly at such knowledge; knowledge is only incidental to it. On the other hand, the old education aimed definitely 28 ADDRESSES TO THE GERMAN NATION at knowledge, and at a certain amount of some subject of knowledge. Besides, there is a great difference between that kind of knowledge which results incidentally from the new education and that at which the old education aimed. vjThe former results in knowledge of the laws which condition all possible mental activity. For instance, if the pupil tries in free fancy to enclose a space with straight lines, this is the first stimulation of his mental activity. If in these attempts he discovers that he cannot enclose a space with fewer than three straight lines, this is the incidental knowledge resulting from another quite different activity, that of the faculty of knowledge, which restricts the free power first stimulated. This education, therefore, results at the very outset in know ledge which transcends all experience, which is abstract, absolute, and strictly universal, and which includes within itself beforehand all subsequently possible experience. On the other hand, the old education was concerned, as a rule, only with the actual qualities of things as they are and as they should be believed and noted, without anyone being able to assign a reason for them. It aimed, therefore, at purely passive reception by means of the power of memory, which was completely at the service of things. It was, therefore, impossible to have any idea of the rnind as an independent original principle..af jthingsjthemselves. Modern education must not think it can defend itself against this reproach by appealing to its oft-declared contempt for mechanical rote-learning and to its well- known masterpieces in the Socratic manner. On this point it was fully informed long ago from another source that these Socratic reasonings are also learned by heart purely mechanically, and that this is a much more dan gerous form of rote-learning, because it makes the pupil who does not think appear capable of thinking. It was GENERAL NATURE OF NEW EDUCATION 29 informed, too, that no other result was possible with the material it employed to develop spontaneous thought, and that for this purpose one must commence with entirely different material. This quality of the old education shows clearly why the pupil generally learned unwillingly, and therefore slowly and but little, and why, because learning itself was not attractive, extraneous motives had to be introduced; it also shows the reason for the exceptions to the rule hitherto. Memory, employed alone and without serving any other purpose in the mind, is a passive condition rather than an activity of the mind, and it is easy to understand that the pupil will be very unwilling to accept this passive state. Besides, acquaintance with things and with the properties of_ things which are quite strange, and which have not the slightest interest for him, is a poor recompense for the passivity inflicted on him. His aversion, therefore, had to be overcome by holding out hopes of the usefulness of such knowledge in the future, by asserting that by it alone could a living and a reputation be obtained, and even by direct immediate punishment and reward. Thus from the very outset, knowledge was set up as a servant of material welfare; and this education, which was described above, from the point of view of its content, as simply incapable of developing a moral sense, was in fact obliged, in order to reach the pupil at all, to implant and develop moral corruption in him and to unite its own interest with that of this corruption. Further, it will be found that the natural talent, which, as an exception to the rule, learned willingly and therefore well in schools under the old education, overcame the moral corruption of the environment and kept its character pure, thanks to this greater love that governed it. Owing to its natural inclination it acquired a practical interest in 30 ADDRESSES TO THE GERMAN NATION these subjects, and, guided by its happy instinct, it aimed at producing, far more than at merely receiving, such knowledge. Then, in regard to the subjects taught, this education usually succeeded best, in exception to the rule, with those which it allowed to be practised actively. For instance, the classical language1 in which writing and speaking were the aim was nearly always fairly well learned; whereas the other language,2 in which practice in writing and speaking was neglected, was usually learned very badly and superficially, and was forgotten in later years. It follows, therefore, from previous experience, that it is the development of mental activity by means of instruc tion which alone produces pleasure in knowledge simply as such, and so keeps the mind open for moral training; on the other hand, purely passive receptivity paralyses and kills knowledge, just as it inevitably corrupts the moral sense completely.
22. To return again to the pupil under the new education. It is evident that, spurred on by his love, he will learn much and, since he understands everything in its relations and immediately puts into action what he has understood, he will learn it correctly and will never forget it. Yet that is but incidental. More important is the fact that this love exalts his personality and intro duces him systematically and deliberately into a wholly new order of things, into which hitherto only a few, favoured by God, came by accident. The love which spurs him on aims not at sensuous enjoyment, which quite ceases to be a motive for him, but at mental activity and the law of that activity for their own sakes. Now, it is not this mental activity in general with which morality is concerned; for this purpose a special direction must be given to that activity. Yet this love is the specific 1 [Latin]. 2 [Greek].
GENERAL NATURE OF NEW EDUCATION 31 quality and form of tbe moral will. This method of mental training is, therefore, the immediate preparation for the moral; it completely destroys the root of immor ality by never allowing sensuous enjoyment to become the motive. Formerly, that was the first motive to be stimulated and developed, because it was believed that otherwise the pupil could not be influenced or controlled at all. If the moral motive had to be developed after wards, it came too late and found the heart already occupied by, and filled with, another love. On the other\ hand, in the new education the training of a pure will is to be the first aim, so that if, later, selfishness should awake within, or be stimulated from without, it may come too late, and find no room for itself in a heart which is already occupied by something else. / 23. It is essential both for this first aim and also fort the second, which will be mentioned soon, that from the^\ very beginning the pupil should be continuously and ^ completely under the influence of this education, and J .shoulcLbe separated altogether from the community, and J kept from all contact with it. He must not even hear * that our vital impulses and actions can be directed towards our maintenance and welfare, nor that we may learn for that reason, nor that learning may be of some use for that purpose. It follows that mental development should be produced in him only in the manner described above, that he should be occupied with it unceasingly, and that this method of instruction should on no account be exchanged for that which requires the opposite material motive.
24. But, although this mental development does not let self-seeking come to life and provides indeed the form oLa moj^Ljvill, it is not yet, however; the moral will itself. If the new education which we propose did not go further, it would at best train excellent men of learn- 32 ADDRESSES TO THE GERMAN NATION ing, as in the past, of whom only a few are needed, and who would be able to do no more for our true human and national aim than such men have done hitherto — exhort, and exhort again, get themselves wondered at, and occasionally abused. But it is clear, as I have already said, that this free activity of the mind is developed with [ the intention that by it the pupil may voluntarily create j the image of a moral order of life that actually exists, j may lay hold of this image with the love that is also I already developed in him, and be spurred on by this love I to realize it actually in and by his life. The question is, how can the new education prove to itself that it has achieved this, its true and final purpose with the pupil.
25. Above all it is clear that the mental activity of the pupil, which has been exercised already on other objects, should be stimulated to create an image of the I social order of mankind as it ought to be, simply in accord- / ance with the law of reason. Whether the image created by the pupil be true can be judged most easily by an education which alone is in possession of this true image. Whether it is created by the pupil's spontaneous activity, and not simply passively accepted and credulously repeated in school fashion, and, further, whether it is raised to the proper clearness and vividness, education will be able to judge, just as it has hitherto correctly judged other things in this respect. Yet all this is a matter for mere knowledge, and remains within the domain of knowledge, which is very accessible in this system of education. It is a very different and a higher question, whether the pupil is so filled with ardent love for such an order of things, that it will be utterly impossible for him not to desire it and to work with all his strength to promote it, when freed from the guidance of education and left inde pendent. This question, undoubtedly, not words and GENERAL NATURE OF NEW EDUCATION 33 tests which are arranged in words, but only the appear ance of deeds, can decide.
26. This is my solution of the problem raised by this last consideration. Under the new system of education the pupils, although separated from the adult community, will, nevertheless, undoubtedly live together among them selves, and so form a separate and self-contained com munity with its organization precisely defined, based on the nature of things and demanded throughout by reason. The very first image of a social order which the pupil's mind should be stimulated to create will be that of the community in which he himself lives. He will be inwardly compelled, therefore, to fashion this order for himself bit for bit, just as it is actually sketched out for him, and to conceive it in all its parts as absolutely inevitable because of its elements. This, again, is merely the work of knowledge. Now, in real life under this social arrange-, ment every individual has continually to abstain, for the sake of the community, from much that he could do without hesitation if he were alone. It will be fitting, therefore, that the legislation, and the instruction con cerning the constitution which is to be based thereon, should represent to each individual all the others asj animated by a love of order exalted to the ideal, which!
perhaps no one person really has, but which all ought/ \ to have. It will be fitting, too, that the legislation should1/ consequently maintain a high standard of severity, and should prohibit the doing of many things. Such , which simply must exist and on which the existence of the cornmunity depends, are to be enforced in case of necessity by fear of immediate punishment, and this penal law must be administered absolutely without indulgence or exception. This application of does not impair in any way the morality 3 34 ADDRESSES TO THE GERMAN NATION of the pupil, for in this case he is incited, not to do good, but only to abstain from what under this system of govern ment is evil. Moreover, the instruction concerning the constitution must make it quite clear that anyone who still needs the idea of punishment, or even indeed to revive that idea by suffering punishment, is at a very low stage of civilization. Yet, in spite of all this, it is clear that in these circumstances the pupil will be unable to show his good will outwardly, and education will be unable to estimate it, since no one can ever know whether obedience results from love of order or from fear of punishment.
On the other hand, in the following circumstances such an estimate is possible. The system of government must be arranged in such a way that the individual must not only abstain, but will also work and act, for the sake of the community. Physical exercises, the mechanical, but here idealized, work of farming, and trades of various kinds, in addition to the development of the mind by learning, are included in this commonwealth of pupils. A fundamental principle of the system of government will be that anyone who may excel in one of these depart ments will be expected to help to instruct the others in it, and to undertake superintendence and responsibilities of various kinds. Anyone who discovers an improvement, or understands most clearly, and before the others, an im provement proposed by a teacher, is expected to work it out by his own efforts, without being set free for this purpose from his other personal tasks of learning and work ing which are understood. Everyone is supposed to fulfil this expectation voluntarily, not compulsorily; for anyone who is unwilling is free to refuse. He is to expect neither reward for it, for under this system of government all are quite equal in regard to work and pleasure, nor even praise, GENERAL NATURE OF NEW EDUCATION tity is that 'ne enjoys / mmunity, J for the attitude of mind prevailing in the community it is just everyone's duty to act thus; but he alone the pleasure of acting and working for the community, and of succeeding, if that should fall to his lot. Under this system of government, therefore, the acquirement of greater skill and the effort spent therein will result only in fresh effort and work, and it will be the very pupil who is abler than the rest who must often watch while others sleep, and reflect while others play.
27. To some pupils all this will be quite clear and intelligible. Yet they will continue to undertake that initial toil and the further labours that result from it so joyfully that they may be relied on with certainty. They will remain strong, and become even stronger, in their feeling of power and activity. Such pupils education can confidently send out into the world; it has achieved its purpose with them. Their love has been kindled and burns down to the root of their vital impulse; from now onwards it will lay hold of everything, without excep tion, that comes in contact with this vital impulse. In the larger community, which they now enter, they can never be anything but the steady and constant beings they have been in the little community they are now j leaving.
The pupil has in this way been fully prepared for the demands which the world will immediately and certainly make of him. What education, in the name of this world, demands of him has been done. But he is still not perfect in and for himself, and what he himself can claim from education has not yet been done. When this demand, too, has been met, he will be able to satisfy also the demands which, in special circumstances, a higher world, in the name of the present world, may make of him.
THIRD ADDRESS DESCRIPTION OF THE NEW EDUCATION (continued) 28. THE essential feature of the proposed new education, so far as it was described in the last address, consisted in this, that it is the sure and deliberate art of training the pupil to pure morality. To pure morality, I said; the morality to which it educates exists as an original, independent, and separate thing, which develops spon taneously its own life, but is not, like the legality hitherto often aimed at, linked with and implanted in some other non-moral impulse, for the satisfaction of which it serves. It is the sure and deliberate art of this moral education, I said. It does not proceed aimlessly and at random, but according to a fixed rule well known to it, and is certain of its success. Its pupil goes forth at the proper time as a fixed and unchangeable machine produced by this art, which indeed could not go otherwise than as it has been regulated by the art, and needs no help at all, but continues of itself according to its own law.
This education certainly does train also the pupil's mind, and this mental training is indeed the first thing with which it commences its task. Yet this mental development is not the chief and original aim, but only the condition and means of applying moral training to the pupil. This mental training, however, though acquired but incidentally, remains an ineradicable pos- 36 DESCRIPTION OF THE NEW EDUCATION 37 session of the pupil's life and the ever-burning lamp of his moral love. However great or small the total know ledge which he may have obtained from education, he will certainly have brought away from it a mind which, during the whole of his life, will be able to grasp every truth, the knowledge of which is essential to him, and which will remain continually susceptible to instruction from others, as well as capable of reflecting for itself.
This was the point we reached in the last address in the description of the new education. At the end of it we remarked that thereby it was not yet completed, but that it had still to solve another problem different from those already set. We proceed now to the task of defining this problem more clearly.
29. The pupil of this education is not merely a member of human society here on this earth and for the short span of life which is permitted him on it. He is also, and is undoubtedly acknowledged by education to be, a link in the eternal chain of spiritual life in a higher social order. A training which has undertaken to include the whole of his being should undoubtedly lead him to a knowledge of this higher order also. Just as it led him to sketch out for himself by his own activity an image of that moral world-order which never is, but always is to be, so must it lead him to create in thought by the same self-activity an image of that supersensuous world-order in which nothing becomes, and which never has become, but which simply is for ever; all this in such a way that he intimately understands and perceives that it could not be otherwise. Under proper guidance he will complete his attempts at such an image, and find at the end that nothing really exists but life, the spiritual life which lives in thought, and that everything else does not really exist, but only appears to exist. The 38 ADDRESSES TO THE GERMAN NATION reason for this appearance, a reason that results from thought, he will likewise grasp, even if only in general. Further, he will perceive that, amid the various forms which it received, not by chance, but according to a law founded in God Himself, the spiritual life which alone really exists is one, the divine life itself, which exists and manifests itself only in living thought. He will thus f learn to know and keep holy his own and every other spiritual life as an eternal link in the chain of the mani- V festation of the divine life. Only in immediate contact with God and in the direct emanation of his life from Him will he find life, light, and happiness, but in any separation from that immediate contact, death, darkness, and misery. In a word, this development will train him I to religion; and this religion of the indwelling of our life in God shall indeed prevail and be carefully fostered in the new era. On the other hand, the religion of the past separated the spiritual life from the divine, and only by apostasy against the divine life could it procure for the spiritual life the absolute existence which it had ascribed to it. It used God as a means to introduce self-seeking into other worlds after the death of the mortal body, and through fear and hope of these other worlds to rein force for the present world the self-seeking which would otherwise have remained weak. Such a religion, which was obviously a servant of selfishness, shall indeed be borne to the grave along with the past age. In the new era eternity does not dawn first on yon side of the grave, but comes into the midst of the present life; while self- seeking is dismissed from serving and from ruling, and (departs, taking its servants with it.
Education to true religion is, therefore, the final task of the new education. Whether in the creation of the necessary image of the DESCRIPTION OF THE NEW EDUCATION 39 supersensuous world-order the pupil has really acted spontaneously, and whether the image created is abso lutely correct and thoroughly clear and intelligible, educa tion can easily judge in the same way as in the case of other objects of knowledge, for that, too, is in the domain of knowledge.
30. But here, too, the more important question is: How can education estimate and guarantee that this knowledge of religion will not remain dead and cold, but will be expressed in the actual life of the pupil? The premise of this question is the answer to another: How, and in what manner, is religion shown in life?
In everyday life, and in a well-ordered community, there is no need whatever of religion to regulate HfeJ True morality suffices wholly for that purpose. In this respect, therefore, religion is not practical, and cannot and shall not become practical. Religion is simply^ knowledge; it makes man quite clear and intelligible to himself, answers the highest question which he can raise, solves for him the last contradiction, and so brings into his understanding complete unity with itself and perfect clearness. It is his complete salvation and deliver ance from every foreign bond. Education, therefore, owes him this religion as his due absolutely, and without ulterior purpose. Religion, as a motive, has its only sphere of action in a very immoral and corrupt society, or where man's field of activity lies not within the social order but beyond it, and rather has continually to create it anew and to maintain it; as in the case of the ruler, who often could not, without religion, perform the duties of his office with a good conscience. Such a case is not the concern of an education intended for everyone and for the whole nation. When, as in the former case, work is continued unceasingly, although man's understanding 40 ADDRESSES TO THE GERMAN NATION has a clear perception of the incorrigibility of the age; when the toil of sowing is courageously borne without any prospect of harvest; when good is done even to the ungrateful, and those who curse are blessed with deeds and gifts, although it is clearly foreseen that they will curse again; when after a hundred failures man persists in faith and in love; then, it is not mere morality which is the motive, for that requires a purpose, but it is religion, the submission to a higher and unknown law, the humble silence before God, the sincere love of His life that is manifested in us, which alone and for its own sake shall be saved, where the eye sees nothing else to save.
31. Hence, the knowledge of religion, obtained by the pupils of the new education in their little community in which they grow up, cannot and shall not become practical. This community is well ordered, and in it whatever is properly attempted always succeeds; besides, the yet tender age of man shall be maintained in simplicity and in quiet faith in his race. Let the knowledge of its knavery remain reserved for personal experience in mature and stronger years.