CHAP. IV. CONCLUSION. Reasons why the chapter on General Principles is left out,.. .......163 ..... ..169 NEW APPENDIX. Order of exercises in school, in the winter of 1835-6,. .... ..176 .177-190 .194-198 EXPLANATORY PREFACE. " THE work now put to the press, for the second time, has, in several particulars, been misunderstood. And I am told that I must ascribe this to my own want of perspicacity, especially in the last chapter, in which I undertook to sum up the general principles of Spiritual Culture, deduced from a view of the soul, that some persons say is unintelligible. On this account, I here attempt another explanation of the psychology, which is made the basis of Mr. Alcott's School, with the principles and methods, which are evolved from it; intending to alter that chapter considerably, although there is nothing in it, which I wish to take back, or by which I did not mean something important. To contemplate Spirit in the Infinite Being, has ever been acknowledged to be the only ground of true Religion. To contemplate Spirit in External nature, is universally allowed to be the only true Science. To contemplate Spirit in ourselves, and in our fellow men, is obviously the only means of understanding social duty, and quickening within ourselves a wise Humanity.-In general terms, Contemplation of Spirit is the first principle of Human Culture; the foundation of Self-education. This principle, Mr. Alcott begins with applying to the education of the youngest children. Considering early education as a leading of the young mind to self-education, he would have it proceed on the same principles. And few will disagree with him, in drawing this inference from the premises. But it is not pretended, that it is peculiar to the system of education, developed in the following pages, to aim at the contemplation of Spirit, at least in theory. But perhaps it will be admitted that Mr. Alcott is somewhat peculiar in the faith which he puts in this principle, in his fearless and persevering application of it; and especially, in his not setting the child to look for Spirit, first, in the vast and varied field of external nature; as seems to be the sole aim of common education. For, in common education as is well known, the attention is primarily and principally directed to the part of language which consists of the names of outward things; as well as to books which scientifically class and explain them; or, which narrate events in a matter-of-fact manner. One would think that there has been proof enough, that this common plan is a bad one, in the universally acknowledged difficulty, of making children study those things to which they are first put, without artificial stimulus ;—also, in the absolute determination, with which so many fine minds turn aside, from word-knowledge and dry science, to play and fun, and to whatever interests the imagination or heart—and, finally, in the very small amount of acquisition, which after all the pains taken, is generally laid up. from school days. Besides, is it not a priori absurd? Is not external nature altogether too vast a field for the eye of childhood to command? And is it not impossible for the mind to discover the Spirit in unity, unless the field is, as it were, commanded? The result of the attempt, has generally been that no spiritual culture has taken place at school. In most cases, the attention has been bewildered, discouraged, or dissipated by a variety of objects; and in the best cases, the mind has become onesided and narrow, by being confined to some particular department. Naturalists are generally full of oddities. Instead, therefore, of making it his aim to make children investigate External nature, after Spirit, Mr. Alcott leads them in the first place, to the contemplation of Spirit as it unveils itself within themselves. He thinks there is no intrinsic difficulty in doing this, inasmuch as a child can as easily perceive and name pleasure, pain, love, anger, hate and any other exercises of soul, to which himself is subjected, as he can see the objects before his eyes, and thus a living knowledge of that part of language, which expresses intellectual and moral ideas, and involves the study of his own consciousness of feelings and moral law, may be gained, External nature being only made use of, as imagery, to express the inward life which he experiences. Connected with this self contemplation, and constantly checking any narrowing effect of egotism, or self complacency, which it may be supposed to engender, is the contemplation of God, that can so easily be associated with it. For as the word finite gives meaning to the word infinite, so the finite virtue always calls up in the mind, an Idea which is henceforth named, and becomes an attribute of the Eternal Spirit. Thus a child, having felt what a just action is, either in himself or another, henceforth has an Idea of Justice, which is pure and perfect, in the same ratio, as he is unsophisticated; and is more and more comprehensive of particular applications, as his Reason unfolds. How severe and pure it often is, in a child, thousands have felt! So when a cause is named, the First Cause becomes the immediate object of inquiry. Who taught the hen to lay its eggs, said a little boy to his mother. The hen's mother, was the reply. Who taught the hen's mother? That mother had a mother. But who taught the first hen that ever laid an egg in the world?-he exclaimed impatiently. This child had never heard of a God. What mother or nurse, will not recognize that this is the way children talk? It is proverbial, that children ask questions so deep, that they cannot be answered. The perception of the finite, seems with them, to be followed immediately, by a plunge into the infinite. A wise observer will see this, even through the broken language of infancy, and often through its voiceless silence. And a deep reasoner on such facts, will see, that a plan of education, founded on the idea of studying Spirit in their own consciousness, and in God,—is one that will meet children |