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COMMON SENSE APPLIED TO RELIGION; OR, THE BIBLE AND THE PEOPLE.
COMMON SENSE APPLIED TO RELIGION; OR, THE BIBLE AND THE PEOPLE.
BY CATHARINE E. BEECHER. AUTHOR OF "LETTERS TO THE PEOPLE ON HEALTH AND HAPPINESS," "PHYSIOLOGY AND CALISTHENICS," "DOMESTIC ECONOMY," "DOMESTIC RECEIPT-BOOK," &c., &c. NEW YORK: HARPER & BROTHERS, PUBLISHERS, FRANKLIN SQUARE. MONTREAL: BENJAMIN DAWSON. 1857. Entered, according to Act of Congress, in the year one thousand eight hundred and fifty-seven, by Harper & Brothers , in the Clerk's Office of the District Court of the Southern District of New York. TO THE P
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ILLUSTRATIVE MENTAL HISTORY.
ILLUSTRATIVE MENTAL HISTORY.
I wish, before publishing my forthcoming work, to obtain the views of some of my theological friends as to certain phases of experience of my own mind, and, to a certain extent, of other minds known to me. My intellectual character was a singular compound of the practical and the imaginative. In youth I had no love for study or for reading even, excepting works of imagination. Don Quixote, the novel to which I first had access, was nearly committed to memory, as were a few other novels found at
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CHAPTER I. THE GRAND QUESTIONS OF LIFE.
CHAPTER I. THE GRAND QUESTIONS OF LIFE.
We are now living through the period of demolition. In morals, in social life, in politics, in medicine, and in religion, there is a universal upturning of foundations. But the day of reconstruction seems to be looming in the orient, and now the grand question is, Are there any sure and universal principles that will evolve a harmonious system in which all shall agree? Or, is the only unity to be anticipated that which results from the unsatisfactory conclusion that all must "agree to disagree?"
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CHAPTER II. PRINCIPLES OF REASON, OR INTUITIVE TRUTHS.
CHAPTER II. PRINCIPLES OF REASON, OR INTUITIVE TRUTHS.
It is maintained that the Author of mind has implanted, as a part of its constitution, the belief in certain truths, so that it is impossible to disbelieve them without losing that which distinguishes man as a rational being. It is also assumed that there is an infallible test , by which we can distinguish these truths from all those acquired notions which men often falsely call intuitions, or principles of reason, etc. Before proceeding, it will be premised that the attempt will not be to set f
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CHAPTER III. SOURCES OF HUMAN KNOWLEDGE.
CHAPTER III. SOURCES OF HUMAN KNOWLEDGE.
We have seen that there are certain intuitive truths, the belief of which is implanted as a part of our mental constitution, and that there is a test by which we can distinguish them from all other kinds of knowledge. We have seen, also, that we are dependent on these truths for a large portion of our acquired knowledge, inasmuch as they are the basis of reasoning , which is that process by which we gain new truths by the aid of those already believed. It has been intimated, also, that it is chi
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CHAPTER IV. OF THE KNOWLEDGE GAINED BY HUMAN EXPERIENCE IN REGARD TO THE NATURE OF MIND AND THE LAWS OF THE SYSTEM OF WHICH IT IS A PART.
CHAPTER IV. OF THE KNOWLEDGE GAINED BY HUMAN EXPERIENCE IN REGARD TO THE NATURE OF MIND AND THE LAWS OF THE SYSTEM OF WHICH IT IS A PART.
We have seen that there are only these sources of human knowledge, viz., the intuitive truths , human experience , reasoning , and revelation . We have alluded to the nature of intuitive knowledge; we will now inquire as to the nature of the knowledge gained by human experience, firstly, in regard to the constitution of mind and the laws of that system in which it is placed . We restrict our inquiries to those points which have the most direct bearing on the great questions to be discussed. As i
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CHAPTER V. KNOWLEDGE GAINED BY REASON AND EXPERIENCE AS TO A FUTURE STATE.
CHAPTER V. KNOWLEDGE GAINED BY REASON AND EXPERIENCE AS TO A FUTURE STATE.
We have shown that, independently of a revelation, we have no sources of knowledge except the intuitions reasoning and experience. Hereafter we will, as is often done, include the two first in the term reason. We have seen what knowledge has been furnished by human experience as to the nature of mind and the laws of the present system in which it is placed. We will now inquire as to the teachings of reason and experience in regard to the future. As to the question of the existence of the soul af
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CHAPTER VI. KNOWLEDGE GAINED BY REASON AND EXPERIENCE ALONE CONCERNING THE EXISTENCE, CHARACTER, AND DESIGNS OF THE CREATOR.
CHAPTER VI. KNOWLEDGE GAINED BY REASON AND EXPERIENCE ALONE CONCERNING THE EXISTENCE, CHARACTER, AND DESIGNS OF THE CREATOR.
We have shown that, in regard to our Creator, his character and designs, without a revelation, we have nothing to guide us but the intuitive truths, and the deductions obtained by their aid from human experience. We will now inquire as to the amount of knowledge to be secured from these sources. By the aid of the first intuitive truth, we arrive at the knowledge of some great First Cause or causes, existing without beginning, who created the universe of matter and mind; yet, as has been shown, w
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CHAPTER VII. DIVERSITIES IN SYSTEMS OF MENTAL PHILOSOPHY.
CHAPTER VII. DIVERSITIES IN SYSTEMS OF MENTAL PHILOSOPHY.
We are now to commence an examination of the various powers and operations of the human mind, for the purpose of illustrating the grand aim of the Author in the creation of all things. In pursuing this course, it is needful, first, to refer to the apparent diversities in systems of mental philosophy, for the purpose of justifying the classification and the terms to be employed hereafter. There is nothing more hackneyed than the complaints against metaphysics as abstruse, difficult of comprehensi
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THE INTELLECTUAL POWERS.
THE INTELLECTUAL POWERS.
Under the general class of intellectual powers are arranged the following specific powers of mind: Sensation, Perception, Conception, Memory, Imagination, Judgment, Abstraction, Attention, and Association. Sensation is a state of mind produced by material objects acting on the senses. Thus, when light, which is considered as one kind of matter, affects the eye, the sensation of sight is produced. When the perfume of a rose, which is another species of matter, affects the nostrils, the sensation
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Smell.
Smell.
The sense of smell is one which greatly conduces to the preservation, the comfort, and the happiness of man. It is a continual aid to him in detecting polluted atmosphere or unhealthy food. The direct enjoyment it affords is probably less in amount than that derived from any of the other senses; yet, were we deprived of all the enjoyment gained through this source, we should probably find the privation much greater than we at first might imagine. When we walk forth among the beauties of nature,
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Taste.
Taste.
When a sapid body is applied to the organ of taste, two sensations are produced, one of touch and one of taste . We are conscious of the difference of these sensations when we apply a body to the tongue which has taste, and then immediately one which has not. It is probable, however, that the same set of nerves serve both purposes. It is one of the numberless evidences of the benevolence of our Creator that the process which is necessary for the preservation of life, and which depends upon the v
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Hearing.
Hearing.
The sense of hearing is one more connected with the intellectual and moral powers of man than either taste or smell, as it is through the medium of this organ that both music and speech operate on the human mind. We can form some imperfect estimate of the amount of happiness derived from this sense by imagining the condition of mankind were they at once and forever deprived of this source of improvement and enjoyment. The voice of sympathy, friendship, and love would be hushed. The eloquence of
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Touch.
Touch.
The sense of touch is not confined to one particular organ, but is extended over the whole system, both externally and internally. It is in the hands, however, especially at the ends of the fingers, that this sense is most acute and most employed. We acquire many more ideas by the aid of this sense than by either hearing, smell, or taste. By these last we become acquainted with only one particular quality in a body, either of taste, smell, or sound; but by means of the touch we learn such qualit
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Vision.
Vision.
The organ of vision is the eye, which is one of the most curious and wonderful parts of the human frame, and displays in astonishing variety the wisdom and skill of its Designer. The eye consists of a round ball, formed externally of various coverings, and within of humors of different degrees of consistency. The front part of the eye, which is exposed to view, has a small opening in it, which admits the rays of light within this ball, while it is by the operation of light on the nerves, which a
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CHAPTER X. CONCEPTION AND MEMORY.
CHAPTER X. CONCEPTION AND MEMORY.
There has been much speculation on the question as to whether the mind possesses any ideas entirely independent of the senses, which were gained without any aid or influence from them. Many have maintained the existence of some ideas, which they denominate innate ideas , which they suppose were originally implanted in the mind, and not at all dependent on sensation. On this subject it may be sufficient to remark that there is no proof of the existence of any such ideas. All ideas, so far as we c
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CHAPTER XI. ATTENTION AND ABSTRACTION.
CHAPTER XI. ATTENTION AND ABSTRACTION.
To understand clearly the nature of the mental phenomena called attention and abstraction , two facts in our mental history need definitely to be understood—facts which have a decided bearing on the nature and character of almost all the operations of mind. The first is, that the objects of our conceptions are seldom, if ever, isolated, disconnected objects. On the contrary, there is an extended and complex picture before the mind, including often a great variety of objects, with their several q
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CHAPTER XII. ASSOCIATION.
CHAPTER XII. ASSOCIATION.
The causes of the particular succession of our ideas, and the control which the mind has in regulating this succession, is a subject no less interesting than important; for if by any act of choice the mind has the power of regulating its own thoughts and feelings, then man is a free agent and an accountable being; but if the conceptions and the emotions depend entirely upon the constitution of things, and thus, either directly or indirectly, on the will of the Creator, then man can not be accoun
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CHAPTER XIII. IMAGINATION.
CHAPTER XIII. IMAGINATION.
All operations of mind which are not produced by material things acting upon the senses consist of a continual succession of conceptions. Some of these conceptions are exact pictures of past perceptions, and are attended by the consciousness that such things have existed before, and such are called ideas of memory. Others are conceptions which, by the process of association, are continually recurring, and arranging themselves in new combinations, according to certain laws or principles of associ
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CHAPTER XIV. JUDGMENT.
CHAPTER XIV. JUDGMENT.
The term judgment , as a mental faculty, signifies "that power of the mind by which it notices relations ." It is often used to signify all the intellectual powers, among which it is the most important one. Thus we hear it said that, in certain cases, the feelings and the judgment are in opposition, or that the heart and the judgment are not in agreement. It is also used often to signify any act of the mind when a comparison is made between two things, or between the truths asserted in any propo
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CHAPTER XV. THE SUSCEPTIBILITIES.
CHAPTER XV. THE SUSCEPTIBILITIES.
Having examined the intellectual powers, we will now attend to the next general class, denominated the susceptibilities . When the mind is in a state of emotion, this state is always either pleasurable or painful. Desire relates to the attainment of some object which will be the cause of pleasurable emotions, or else to the avoidance of something which will cause painful emotions. This desire for pleasure and for the avoidance of pain is the mainspring of all mental activity; for when it is not
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OBJECTS, MOTIONS, AND SOUNDS THAT CAUSE EMOTIONS OF TASTE.
OBJECTS, MOTIONS, AND SOUNDS THAT CAUSE EMOTIONS OF TASTE.
The causes which produce emotions of taste have now been pointed out. An inquiry as to which are the objects, motions, and sounds, and their various combinations, that, in our experience, have awakened such emotions, may lead to facts that will establish the position assumed. Emotions of taste generally are divided into two classes, called emotions of sublimity and emotions of beauty . Emotions of sublimity resemble those which exist in the mind at the display of great intellectual power, and at
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CHAPTER XVII. THE MORAL SUSCEPTIBILITIES.
CHAPTER XVII. THE MORAL SUSCEPTIBILITIES.
A brief reference has been made to those susceptibilities which are the subject of this chapter. These, from their importance, are entitled to a more enlarged consideration. Before proceeding, however, it is desirable to refer to the uses of the term moral , inasmuch as it often is employed with a vague comprehension of its signification. In its widest sense it signifies whatever relates to the regulation of mind by motives in distinction from those influences that produce involuntary results. I
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Specific and Generic Volitions.
Specific and Generic Volitions.
In noticing the operation of mind, it will be seen that there is a foundation for two classes of volitions or acts of choice, which may be denominated specific and generic . A specific volition is one that secures some particular act, such as the moving of the arm or turning of the head. Such volitions are ordinarily consequent on some more general purpose of the mind, which they aid in accomplishing, and which is, therefore, denominated a generic volition . For example, a man chooses to make a
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On Causes of Volition.
On Causes of Volition.
It becomes, then, a most interesting subject of inquiry as to the causes which decide these diversities of moral purposes, and also the causes which operate to give them more or less control over other principles. But, preliminary to this, it is necessary to secure some discriminating accuracy in regard to the signification of the word cause in its various uses. This term, in its widest sense, signifies " that without which a change will not take place, and with which it will take place ." This
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On Deciding Causes of Volition.
On Deciding Causes of Volition.
But inasmuch as mind always has the power to choose in either of two or more directions, the question arises as to the causes which decide the direction of volitions , and which may be called deciding causes . Whenever it is asked, " Why did a person choose to do thus?" the meaning is, What were the causes that influenced him to decide thus? Now these causes are ascertained, as all others are, by experience. Men are always stating to each other, as well as noticing in their own experience, the c
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Causes that regulate the Power of Generic Volitions.
Causes that regulate the Power of Generic Volitions.
The next inquiry relates to the causes which regulate the power of generic volition. Among those causes, the most prominent is that natural force of will which is strictly constitutional. Some minds are formed by the Creator with great energy and great pertinacity of will, so that when a purpose is formed, all subordinate volitions needful to carry out this purpose seem easily controlled. Other minds, on the contrary, possess a naturally feeble will, so that no generic volition has a strong and
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How one Mind causes Volitions in another Mind.
How one Mind causes Volitions in another Mind.
In this connection, it is important to secure exact ideas of what is meant when one mind is spoken of as the cause of the volitions of another mind. Of course, in this relation, no mind can be the producing cause of volition in any mind but itself. It must be, then, either as occasional or as deciding causes that we can influence other minds. The only mode by which we can regulate the volitions of other minds is by the employment of motives to stimulate desire, or by changing the constitutional
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On a Ruling Purpose.
On a Ruling Purpose.
The most important of all the voluntary phenomena is the fact that, while there can be a multitude of these quiet and hidden generic purposes in the mind, it is also possible to form one which shall be the dominant or controlling one, to which all the other volitions, both generic and specific, shall become subordinate. In common parlance, this would be called the ruling passion . It may also be called the ruling purpose or controlling principle . This consists in the permanent choice of some on
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Mode of Controlling the Intellect, Desires, and Emotions.
Mode of Controlling the Intellect, Desires, and Emotions.
We will now consider some of the modes by which the will controls the intellect, desires, and emotions. We have seen, in previous pages, the influence which desire and emotion exert in making both our perceptions and conceptions more vivid. Whatever purpose or aim in life becomes an object of strong desire, is always distinctly and vividly conceived, while all less interesting objects are more faint and indistinct. We have also seen that whenever any conception arises it always brings connected
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CHAPTER XIX. FAITH OR BELIEF.
CHAPTER XIX. FAITH OR BELIEF.
We have shown that a belief in the reality of the existence, both of mind and of matter, as causes , is one of the implanted principles of mind. Some philosophers have claimed that there is nothing in existence but mind, and that all that is called matter is simply ideas of things in the mind itself, for which there is no corresponding reality. Others have claimed just the opposite: that there is no such existence as an immaterial spirit, but that soul is the brain, or some other very fine organ
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CHAPTER XX. CONSTITUTIONAL VARIETIES OF THE HUMAN MIND.
CHAPTER XX. CONSTITUTIONAL VARIETIES OF THE HUMAN MIND.
In the preceding chapters have been presented the most important mental faculties which are common to the race. There are none of the powers and attributes of the mind as yet set forth which do not belong to every mind which is regarded as rational and complete. But, though all the race have these in common, yet we can not but observe an almost endless variety of human character, resulting from the diverse proportions and combinations of these several faculties. These constitutional differences
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CHAPTER XXI. HABIT.
CHAPTER XXI. HABIT.
Habit is a facility in performing physical or mental operations, gained by the repetition of such acts. As examples of this in physical operations may be mentioned the power of walking, which is acquired only by a multitude of experiments; the power of speech, secured by a slow process of repeated acts of imitation; and the power of writing, gained in the same way. Success in every pursuit of life is attained by oft-repeated attempts, which finally induce a habit. As examples of the formation of
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Intellectual Powers.
Intellectual Powers.
First, then, in reference to the earliest exercise of mind in sensation . The eye might have been so made that light would inflict pain, and the ear so that sound would cause only discomfort. And so of all the other senses. But the condition of a well-formed, healthy infant is a most striking illustration of the adaptation of the senses to receive enjoyment. Who could gaze on the countenance of such a little one, as its various senses are called into exercise, without such a conviction? The deli
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The Susceptibilities.
The Susceptibilities.
In regard to the second general class of mental powers— the susceptibilities —the first particular to be noticed is the ceaseless and all-pervading desire to gain happiness and escape pain . This is the mainspring of all voluntary activity; for no act of volition will take place till some good is presented to gain, or some evil to shun. At the same time, as has been shown, the desire to escape evil is more potent and effective than the desire for good. Thousands of minds that rest in passive lis
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CHAPTER XXIII. SOCIAL AND MATERIAL PROOFS OF THE CREATOR'S DESIGNS.
CHAPTER XXIII. SOCIAL AND MATERIAL PROOFS OF THE CREATOR'S DESIGNS.
We have now presented the organization of mind as the chief evidence of the grand design of its Creator in forming all things. We now will trace the evidences of the same beneficent object in the social and material organizations. First, then, in regard to the domestic relations. We have seen that while all happiness depends on obedience to laws, every mind comes into existence in perfect ignorance of them, and without any power to learn what is good or evil but by experience and instruction. Th
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CHAPTER XXIV. RIGHT MODE OF SECURING THE OBJECT FOR WHICH MIND WAS CREATED.
CHAPTER XXIV. RIGHT MODE OF SECURING THE OBJECT FOR WHICH MIND WAS CREATED.
Having set forth the object for which the Creator formed mind, we are thus furnished with the means for deciding as to the right mode of its action in obtaining this object. We may discover the design of a most curious machine, and perceive that, if it is rightly regulated , it will secure that end; while, if it is worked wrong, it will break itself to pieces, and destroy the very object which it was formed to secure. The same may be seen to be as true of mind as it is of material organization,
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CHAPTER XXV. WRONG ACTION OF MIND AND ITS CAUSES.
CHAPTER XXV. WRONG ACTION OF MIND AND ITS CAUSES.
We have exhibited the object for which mind was created, and the mode of action by which alone this object can be secured. We next inquire in regard to the wrong action of mind; its causes and its results as learned by reason and experience. According to the principles set forth, a mind acts wrong whenever it transgresses any law. The grand law is that of sacrifice , by which every mode of enjoyment is to be relinquished which does not tend to the greatest possible happiness with the least possi
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CHAPTER XXVI. WRONG ACTION OF MIND, AND ITS RESULTS IN THIS LIFE.
CHAPTER XXVI. WRONG ACTION OF MIND, AND ITS RESULTS IN THIS LIFE.
We have examined into the causes of the wrong action of mind, and have found them to consist in the want of knowledge, want of habits, want of social influences from other minds, and want of a right governing purpose, all of which, so far as reason and experience teach, alone could be secured by perfect and infallible teachers and educators in a perfect commonwealth. We are now to inquire in regard to the wrong action of mind and its results in this life. The first point to be noticed is the fac
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CHAPTER XXVII. WRONG ACTION OF MIND, AND ITS RESULTS IN A FUTURE STATE.
CHAPTER XXVII. WRONG ACTION OF MIND, AND ITS RESULTS IN A FUTURE STATE.
We are now to inquire as to the results of the wrong action of mind in a future state, so far as reason and experience can furnish data for any anticipations. The following are the principles of mind from which we reason on this subject. It appears that its constitution is such that the repetition of one particular mode of securing happiness induces a habit; and that the longer a habit continues, the more powerful is its force. An early habit of selfishness is always formed in the human mind, an
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CHAPTER XXVIII. CHARACTER OF THE CREATOR.
CHAPTER XXVIII. CHARACTER OF THE CREATOR.
The preceding pages have exhibited the nature of mind, the object of its formation, the right mode of action to secure this object, and the causes and results of its right and wrong action, as indicated by reason and experience. We are now furnished with farther data to guide us in regard to the character of our Creator, as we seek it by the light of reason alone. We have seen, in the chapter on intuitive truths, that by the first of these principles we arrive at the knowledge of some eternal Fi
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CHAPTER XXIX. ON PERFECT AND IMPERFECT MINDS.
CHAPTER XXIX. ON PERFECT AND IMPERFECT MINDS.
We are now prepared to inquire in regard to what constitutes a perfect mind . This question relates, in the first place, to the perfect constitutional organization of mind, and, in the next place, to the perfect action of mind. In regard to a finite mind, when we inquire as to its perfection in organization, we are necessarily restricted to the question of the object or end for which it is made. Any contrivance in mind or matter is perfect when it is so formed that, if worked according to its de
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CHAPTER XXX. ON THE PROBABLE EXISTENCE AND CHARACTER OF DISEMBODIED SPIRITS.
CHAPTER XXX. ON THE PROBABLE EXISTENCE AND CHARACTER OF DISEMBODIED SPIRITS.
We have considered the mode by which, without revelation, we arrive at a knowledge of the existence and character of one eternal, self-existent Creator, and of other eternal beings endowed with all the attributes of the human mind. We will next inquire as to the existence of other created minds in addition to those whose existence is manifested by a material body. There are several principles of reason to aid us in this inquiry. The first is that which establishes the existence of mind and matte
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CHAPTER XXXI. PROBABILITIES IN REGARD TO A REVELATION FROM THE CREATOR.
CHAPTER XXXI. PROBABILITIES IN REGARD TO A REVELATION FROM THE CREATOR.
We have now completed our investigations as to the nature and amount of knowledge to be gained on the great questions of life by reason and experience independently of a revelation. We have assumed that the great cause of the disordered action of mind is that it commences action in perfect ignorance, while all those causes which experience shows to be indispensable to its right action, to a greater or less degree, are wanting. The great want of our race is perfect educators to train new-born min
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LAWS OF INTERPRETATION.
LAWS OF INTERPRETATION.
1. The literal, ordinary meaning is to be given to all words, unless it would express what is inconsistent with experience as to the nature of things, or inconsistent with the opinions of the writer. 2. When the words in a sentence are capable of several literal meanings, that is to be chosen which makes the writer most consistent with himself and with all known circumstances. 3. When the literal meaning expresses what is not consistent with the nature of things or with the writer's other declar
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Theological Dogma of a Depraved Mental Constitution.
Theological Dogma of a Depraved Mental Constitution.
In the preceding pages we have seen the evidence that the mind of man is perfect in its constitutional powers , and is thus the chief and highest evidence of the wisdom, justice, and benevolence of its Creator. But the systems of theology in all the Christian sects, excepting a small fraction, teach that the mind of man comes into existence in this world with " a depraved nature ;" meaning by this a mental constitution more or less depraved. That this is the ordinary dogma of theological teachin
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History of the Dogma.
History of the Dogma.
The history of the dogma of the depraved constitution of the human mind imparted directly or indirectly by the creative agency of its Maker has become a matter of profound interest. So far as appears, theories on the philosophy of religion did not agitate the apostolic age. Christianity first spread among the humbler classes. They felt that they were sinful and miserable in the present life, and looked with dread and dismay to the dark passage of the grave and the destinies to follow. They were
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Note A, page 17.
Note A, page 17.
Some atheists imagine that they escape the difficulty by assuming that matter is eternal, and thus uncreated. But the question is, not in reference to the existence of matter, but as to the organization , contrivances , and changes of matter , all of which prove the existence of some Intelligent First Cause. The theory of an "infinite series of changes and causes without a beginning" is a contradiction in terms, as can be shown to any person who understands the use of definitions, and no other p
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Note B, page 192.
Note B, page 192.
"Man's chief end is to glorify God and to enjoy him forever," is an expression equivalent to what is here maintained, if we assume that the chief "glory" of God consists in the rectitude and happiness of his vast empire of intelligent minds. Various other terms used to express the ultimate end of the Creator in his works, accurate definitions would show to be simply different words chosen to express the same idea as that here presented....
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Note C, page 314.
Note C, page 314.
In the Home Missionary for February, 1856, is the following mournful exhibition of the results of these sectarian divisions: "Now it is but too evident that our American Christendom is prosecuting its work, in some respects, at a disadvantage. True, funds have been furnished with a commendable liberality; but, worse than a dearth of money—which a few months of vigorous effort, or a prosperous turn in the market might remove—there is a dearth of men. Fields are explored, openings are found, commu
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Note D, page 336.
Note D, page 336.
In resigning all farther agency in practical educational efforts, the writer hopes, after so many years of devotion to it, she may be allowed to speak with entire frankness her views as to the present modes of education. The last thirty years have witnessed great efforts all over the nation to improve and increase common schools, and to multiply higher educational institutions. Although much has been said and written in regard to physical and moral training in schools, unfortunately very little
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