CHAPTER XXVII .EDUCATION BECOMES A NATIONAL TOOL THE Readings in this chapter relate to the spread of the statecontrol-of-education idea among the nations of the earth; the scientific advances of the nineteenth century; the Industrial Revolution; and the use made by nations of education for national ends. The first Reading (333) reproduces those parts of the Swiss Federal Constitution which relate to the maintenance of education, and the relations of churches and religious orders thereto education in Switzerland, as in the United States, being left to the twenty-two different cantons to control. This is a type of what modern constitutions have ordered that governments provide, though the best examples of such constitutional provisions are found in new lands, and not among the older nations of Europe. The second Reading (334) reproduces the basic documents for Japanese education, from which both the character and the state purpose of the school system may easily be inferred. The third (335) deals with the remarkable transformation which has taken place since the beginning of the twentieth century in China. The fourth (336) is an extract from one of the celebrated Annual Reports of Horace Mann, still readable and pertinent, as to the relation between the promotion of education and the advancement of the national welfare. The three Readings which follow the above relate to the wonderful advancement of science, invention, and intercommunication which have characterized the nineteenth century. The first (337) is an extract from Huxley's celebrated Essay; the second (338) gives a good statement as to why the human inventive faculty lay dormant for so long, and then flowered so wonderfully; and the third (339) describes a lack of world intercourse a century ago that seems almost unbelievable to-day. The three Readings which follow deal with the use of education to promote nationality. The first (340) is an excellent statement of the influence of the struggle for nationality on educational practice; the second (341) reveals how intelligently the French have used education as a constructive national tool; while the third (342) is a good description of the narrowly-national ends which the Germans have made it serve. The final Reading of the chapter (343) relates to the work of the American teacher in the Philippines, and the transformation which has been effected there during the past quarter of a century. 333. The Swiss Constitution on Education and Religious Freedom (Federal Constitution of the Swiss Confederation, 1874) In Readings 260 and 261 the early constitutional mandates relating to education in two American States were given, and in the following a similar extract from the Swiss Constitution is reproduced. In the Name of Almighty God The Swiss Confederation, desiring to confirm the allegiance of the Confederates, to maintain and to promote the unity, strength, and honor of the Swiss nation, has adopted the Federal Constitution following: CHAPTER I. GENERAL PROVISIONS ART. 27. The Confederation has the right to establish, besides the existing Polytechnic School, a Federal University and other institutions of higher instruction, or to subsidize institutions of such nature. The Cantons provide for primary instruction, which shall be sufficient, and shall be placed exclusively under the direction of the secular authority. It is compulsory and, in the public schools, free. The public schools shall be such that they may be frequented by the adherents of all religious sects, without any offense to their freedom of conscience or of belief. The Confederation shall take the necessary measures against such Cantons as shall not fulfill these duties. ART. 50. The free exercise of religious worship is guaranteed within the limits compatible with public order and good morals. The Cantons and the Confederation may take suitable measures for the preservation of public order and of peace between the members of different religious bodies, and also against encroachments of ecclesiastical authorities upon the rights of citizens and of the State. Contests in public and private law, which arise out of the formation or the division of religious bodies, may be brought by appeal before the competent federal authorities. No bishopric shall be created upon Swiss territory without the consent of the Confederation. ART. 51. The order of the Jesuits, and the societies affiliated with them, shall not be received into any part of Switzerland; and all action in church and school is forbidden to its members. This prohibition may be extended also, by federal ordinance, to other religious orders, the action of which is dangerous to the state or disturbs the peace between sects. ART. 52. The foundation of new convents or religious orders, and the reëstablishment of those which have been suppressed, are forbidden. 334. The Basic Documents for Japanese Education (Baron D. Kikuchi, Article on "Education in Japan"; in Monroe's Cyclopedia of Education, vol. III) The following selections set forth well the spirit of Japanese popular education. The first (a) is the Preamble to the first Education Code of the Empire (1872). This provides for a twoclass type of educational system, though based on the very democratic principle of the equality of all in the lower school. The second (b) is a Rescript issued by the Mikado, in 1890, and forms the basis for the moral education of the people. A copy of this is to be found in every schoolroom in Japan, those in the public schools being actually signed by the Mikado himself. Based on this Rescript, textbooks on moral education have been prepared by a special commission, and the following instructions (c) to schools have been issued by the Ministry for Education. Two hours a week are given to moral instruction in all primary schools in Japan. (a) Preamble to the Education Code of 1872 It is intended that henceforth universally without any distinction of class or sex, in a village there shall be no house without learning (education), and in a house no individual without learning. Fathers and elder brothers must take note of this intention, and, bringing up their children or younger brothers (or sisters) with warm feeling of love, must not fail to let them acquire learning. As for higher learning, that depends upon the capacity of individuals, but it shall be regarded as a neglect of duty on the part of fathers or elder brothers, should they fail to send young children to primary schools at least without distinction of sex. (b) Imperial Rescript on Moral Education Know ye, Our Subjects: Our Imperial Ancestors have founded our Empire on a basis broad and everlasting, and have deeply and firmly implanted virtue; Our subjects ever united in loyalty and filial piety have from generation to generation illustrated the beauty thereof: This is the glory of the fundamental character of Our Empire, and herein also lies the source of our Education. Ye, Our Subjects, be filial to your parents, affectionate to your brothers and sisters; as husbands and wives be harmonious, as friends true; bear yourselves in modesty and moderation; extend your benevolence to all; pursue learning and cultivate arts, and thereby develop intellectual faculties and perfect moral powers; furthermore, advance public good and promote common interests; always respect the Constitution and observe the laws; should emergency arise, offer yourself courageously to the State; and thus guard and maintain the prosperity of Our Imperial Throne, coeval with heaven and earth. So shall ye not only be Our good and faithful subjects, but render illustrious the best traditions of your forefathers. The Way here set forth is indeed the teaching bequeathed by Our Imperial Ancestors, to be observed alike by Their Descendants and the subjects, infallible for all ages and true in all places. It is Our wish to lay it to heart in all reverence, in common with you, Our subjects, that we may all attain to the same virtue. The 30th day of the 10th month of the 23rd year of Meiji (October 30th, 1890). Imperial Sign Manual, Imperial Seal. (c) Instructions to Schools as to Lessons on Morals The teaching of morals must be based on the Imperial Rescript on education, and its aim should be to cultivate the moral nature of children and to guide them in practices of virtue. In the ordinary primary course, easy precepts appropriate for practice concerning such virtues as filial piety and obedience to elders, affection and friendship, frugality and industry, modesty, courage, etc., should be given, and then some of the duties toward the State and society, with a view to elevate their moral character, strengthen their will, increase their spirit of enterprise, make them value public virtues, and foster the spirit of loyalty and patriotism. In the higher primary course, the above must be further extended and training given made still more solid. In the teaching of girls, special stress must be laid on the virtues of chastity and modesty. Encouragement and admonition should be given by means of wise sayings and proverbs and by tales of good deeds, so that children may lay them to heart. 335. The Transformation of China by Education (Ping Wen Kuo, The Chinese System of Public Education, pp. 163–64. The following brief statement as to the relation between education and national progress, as seen by a distinguished Chinese, is interesting also for the comparison made between ancient Chinese and European Renaissance learning. The history of Chinese education forms an excellent example of the important relation of school training to national progress. For many centuries Chinese education was purely literary, philosophical in character. There was little that could be called concrete or practical in the modern sense of the word, neither was there anything requiring the knowledge of the experimental method or of inductive reasoning. Education strongly resembled the form of training which prevailed in Europe for two centuries after the revival of Greek learning. This peculiar quality of Chinese education produced a prodigious effect on the career of the nation. It accounts for the present comparatively backward condition of China, explaining why the country made little progress in the arts of modern life and in the modern sciences until the last decade. Since her contact with the western nations, her educational system has undergone a radical change through the introduction of modern subjects of study and the education of many of her students in foreign lands. The effect of this change upon her national life has been marvelous. It set the country on the high road of progress and reform. A great revolution, at once political, industrial, and social, is taking place under our very eyes. Educational reform in China now forms the very pivot around which all other reforms turn, for it is to education that China is looking for the men to steer the ship of state into the haven of safety. This close relationship between education and national progress should be an argument for the introduction of a more practical training in the public schools of China. 336. Education and National Prosperity (Mann, Horace, Twelfth Annual Report, as Secretary of the Massachusetts State Board of Education. Boston, 1848) Each year, Mr. Mann, in his Annual Report as Secretary, discussed some topic of general interest. In his Report for 1848 he chose the relation of education to national prosperity, and some of the paragraphs of this Report make good reading, even to-day. The following have been selected to show Mr. Mann's conception of the importance of education for national welfare. |