EDUCATION AND THE GOOD LIFE BERTRAND RUSSELL BONI & LIVERIGHT NEW YORK MCMXXVI...

There must be in the world many parents who, like the present author, have young children whom they are anxious to educate as well as possible, but reluctant to expose to the evils of most existing educational institutions. The difficulties of such parents are not soluble by any effort on the part of isolated individuals. It is of course possible to bring up children at home by means of governesses and tutors, but this plan deprives them of the companionship which their nature craves, and withou

In reading even the best treatises on education written in former times, one becomes aware of certain changes that have come over educational theory. The two great reformers of educational theory before the nineteenth century were Locke and Rousseau. Both deserved their reputation, for both repudiated many errors which were wide-spread when they wrote. But neither went as far in his own direction as almost all modern educationists go. Both, for example, belong to the tendency which led to libera

Before considering how to educate, it is well to be clear as to the sort of result which we wish to achieve. Dr. Arnold wanted “humbleness of mind”, a quality not possessed by Aristotle’s “magnanimous man”. Nietzsche’s ideal is not that of Christianity. No more is Kant’s: for while Christ enjoins love, Kant teaches that no action of which love is the motive can be truly virtuous. And even people who agree as to the ingredients of a good character may differ as to their relative importance. One m

The first year of life was formerly regarded as lying outside the sphere of education. At least until the infant could speak, if not longer, it was left to the entirely unchecked care of mothers and nurses, who were supposed to know by instinct what was good for the child. As a matter of fact, they did not know. An enormous proportion of children died during the first year, and of the remainder many were already ruined in health. By bad handling, the foundations had been laid for disastrous habi

In the following chapters, I propose to deal with various aspects of moral education, especially in the years from the second to the sixth. By the time the child is six years old, moral education ought to be nearly complete; that is to say, the further virtues which will be required in later years ought to be developed by the boy or girl spontaneously, as a result of good habits already existing and ambitions already stimulated. It is only where early moral training has been neglected or badly g

Love of play is the most obvious distinguishing mark of young animals, whether human or otherwise. In human children, this is accompanied by an inexhaustible pleasure in pretence. Play and pretence are a vital need of childhood, for which opportunity must be provided if the child is to be happy and healthy, quite independently of any further utility in these activities. There are two questions which concern education in this connection: first, what should parents and schools do in the way of pro

The subject of this chapter is one which has already been considered incidentally in connection with play, but it is now to be considered on its own account. The instinctive desires of children, as we have seen, are vague; education and opportunity can turn them into many different channels. Neither the old belief in original sin, nor Rousseau’s belief in natural virtue, is in accordance with the facts. The raw material of instinct is ethically neutral, and can be shaped either to good or evil b

I come now to a problem analogous to that of Fear, in that we are concerned with an impulse which is strong, partly instinctive, and largely undesirable. In all such cases, we have to be careful not to thwart a child’s nature. It is useless to shut our eyes to his nature, or to wish that it were different; we must accept the raw material which is provided, and not attempt to treat it in ways only applicable to some different material. Selfishness is not an ultimate ethical conception; the more i

To produce the habit of truthfulness should be one of the major aims of moral education. I do not mean truthfulness in speech only, but also in thought; indeed, of the two, the latter seems to me the more important. I prefer a person who lies with full consciousness of what he is doing to a person who first subconsciously deceives himself and then imagines that he is being virtuous and truthful. Indeed, no man who thinks truthfully can believe that it is always wrong to speak untruthfully. Those

In former days, and until very recently, the punishment of children, both boys and girls, was taken as a matter of course, and was universally regarded as indispensable in education. We have seen in an earlier chapter what Dr. Arnold thought about flogging, and his views were, at the time, exceptionally humane. Rousseau is associated with the theory of leaving things to nature, yet in “Emile” he occasionally advocates quite severe punishments. The conventional view, a hundred years ago, is set f

So far, we have been considering what parents and teachers can do themselves towards creating the right kind of character in a child. But there is a great deal that cannot possibly be done without the help of other children. This becomes increasingly true as the child gets older; indeed contemporaries are never more important than at the university. In the first year of life, other children are not important at all in the earlier months, and only a slight advantage in the last three months. At t

Many readers may think that I have hitherto unaccountably neglected affection, which is, in some sense, the essence of a good character. I hold that love and knowledge are the two main requisites for right action, yet, in dealing with moral education, I have hitherto said nothing about love. My reason has been that the right sort of love should be the natural fruit resulting from the proper treatment of the growing child, rather than something consciously aimed at throughout the various stages.

The subject of sex is so surrounded by superstitions and taboos that I approach it with trepidation. I fear lest those readers who have hitherto accepted my principles may suspect them when they are applied in this sphere; they may have admitted readily enough that fearlessness and freedom are good for a child, and yet desire, where sex is concerned, to impose slavery and terror. I cannot so limit principles which I believe to be sound, and I shall treat sex exactly as I have treated the other i

In previous chapters, I have tried to give an outline of what can be done for the young child in the way of creating the habits which will give happiness and usefulness in later life. But I have not discussed the question whether parents are to give this training, or whether it is to be given in schools designed for the purpose. I think the arguments in favour of the nursery-school are quite overwhelming—not only for children whose parents are poor, ignorant, and overworked, but for all children

The building up of character, which has been our theme hitherto, should be mainly a matter for the earlier years. If rightly conducted, it ought to be nearly complete by the age of six. I do not mean that a character cannot be spoilt after that age; there is no age at which untoward circumstances or environment will not do harm. What I mean is that, after the age of six, a boy or girl who has been given the right early training ought to have habits and desires which will lead in the right direct

The questions: what should be taught? and how should it be taught? are intimately connected, because, if better methods of teaching are devised, it is possible to learn more. In particular, more can be learnt if the pupils wish to learn than if they regard work as a bore. I have already said something about methods, and I shall say more in a later chapter. For the present, I shall assume that the best possible methods are employed, and I shall consider what ought to be taught. When we consider w

After the summer holidays in the fifteenth year, I shall assume that a boy or girl who so desires is allowed to specialize, and that this will be done in a large proportion of cases. But where there is no definite preference, it will be better to prolong an all-round education. And in exceptional cases specializing may begin earlier. All rules, in education, should be capable of being broken for special reasons. But I think that, as a general rule, pupils of more than average intelligence should

Whether a boy or girl should be sent to a boarding school or a day school is, to my mind, a question which must be decided in each case according to circumstances and temperament. Each system has its own advantages; in some cases the advantages of one system are greater, in others those of the other. I propose, in this chapter, to set forth the kind of arguments which would weigh with me in deciding about my own children, and which, I imagine, would be likely to weigh with other conscientious pa

In previous chapters, we have considered the education in character and knowledge which, in a good social system, should be open to everybody, and should in fact be enjoyed by everybody, except for serious special reasons such as musical genius. (It would have been unfortunate if Mozart had been obliged to learn ordinary school subjects up to the age of eighteen.) But even in an ideal community there would, I think, be many people who would not go to the university. I am convinced that, at prese

At the end of our journey, let us look back over the road, to obtain a bird’s-eye view of the country we have traversed. Knowledge wielded by love is what the educator needs and what his pupils should acquire. In earlier years, love towards the pupils is the most important kind; in later years, love of the knowledge imparted becomes increasingly necessary. The important knowledge at first is knowledge of physiology, hygiene, and psychology, of which the last more especially concerns the teacher.