Emile, Jean-Jacques Rousseau [fantasy books to read txt] 📗

contradiction in my ideas.] On the contrary, I think they reason very well with regard to things that affect their actual and sensible well-being.

But people are mistaken as to the extent of their information, and they attribute to them knowledge they do not possess, and make them reason about things they cannot understand. Another mistake is to try to turn their attention to matters which do not concern them in the least, such as their future interest, their happiness when they are grown up, the opinion people will have of them when they are men—terms which are absolutely meaningless when addressed to creatures who are entirely without foresight. But all the forced studies of these poor little wretches are directed towards matters utterly remote from their minds. You may judge how much attention they can give to them.

The pedagogues, who make a great display of the teaching they give their pupils, are paid to say just the opposite; yet their actions show that they think just as I do. For what do they teach? Words!

words! words! Among the various sciences they boast of teaching their scholars, they take good care never to choose those which might be really useful to them, for then they would be compelled to deal with things and would fail utterly; the sciences they choose are those we seem to know when we know their technical terms—heraldry, geography, chronology, languages, etc., studies so remote from man, and even more remote from the child, that it is a wonder if he can ever make any use of any part of them.

You will be surprised to find that I reckon the study of languages among the useless lumber of education; but you must remember that I am speaking of the studies of the earliest years, and whatever you may say, I do not believe any child under twelve or fifteen ever really acquired two languages.

If the study of languages were merely the study of words, that is, of the symbols by which language expresses itself, then this might be a suitable study for children; but languages, as they change the symbols, also modify the ideas which the symbols express. Minds are formed by language, thoughts take their colour from its ideas.

Reason alone is common to all. Every language has its own form, a difference which may be partly cause and partly effect of differences in national character; this conjecture appears to be confirmed by the fact that in every nation under the sun speech follows the changes of manners, and is preserved or altered along with them.

By use the child acquires one of these different forms, and it is the only language he retains till the age of reason. To acquire two languages he must be able to compare their ideas, and how can he compare ideas he can barely understand? Everything may have a thousand meanings to him, but each idea can only have one form, so he can only learn one language. You assure me he learns several languages; I deny it. I have seen those little prodigies who are supposed to speak half a dozen languages. I have heard them speak first in German, then in Latin, French, or Italian; true, they used half a dozen different vocabularies, but they always spoke German.

In a word, you may give children as many synonyms as you like; it is not their language but their words that you change; they will never have but one language.

To conceal their deficiencies teachers choose the dead languages, in which we have no longer any judges whose authority is beyond dispute. The familiar use of these tongues disappeared long ago, so they are content to imitate what they find in books, and they call that talking. If the master’s Greek and Latin is such poor stuff, what about the children? They have scarcely learnt their primer by heart, without understanding a word of it, when they are set to translate a French speech into Latin words; then when they are more advanced they piece together a few phrases of Cicero for prose or a few lines of Vergil for verse. Then they think they can speak Latin, and who will contradict them?

In any study whatsoever the symbols are of no value without the idea of the things symbolised. Yet the education of the child in confined to those symbols, while no one ever succeeds in making him understand the thing signified. You think you are teaching him what the world is like; he is only learning the map; he is taught the names of towns, countries, rivers, which have no existence for him except on the paper before him. I remember seeing a geography somewhere which began with: “What is the world?”—“A sphere of cardboard.” That is the child’s geography. I maintain that after two years’ work with the globe and cosmography, there is not a single ten-year-old child who could find his way from Paris to Saint Denis by the help of the rules he has learnt. I maintain that not one of these children could find his way by the map about the paths on his father’s estate without getting lost. These are the young doctors who can tell us the position of Pekin, Ispahan, Mexico, and every country in the world.

You tell me the child must be employed on studies which only need eyes. That may be; but if there are any such studies, they are unknown to me.

It is a still more ridiculous error to set them to study history, which is considered within their grasp because it is merely a collection of facts. But what is meant by this word “fact”? Do you think the relations which determine the facts of history are so easy to grasp that the corresponding ideas are easily developed in the child’s mind! Do you think that a real knowledge of events can exist apart from the knowledge of their causes and effects, and that history has so little relation to words that the one can be learnt without the other? If you perceive nothing in a man’s actions beyond merely physical and external movements, what do you learn from history? Absolutely nothing; while this study, robbed of all that makes it interesting, gives you neither pleasure nor information. If you want to judge actions by their moral bearings, try to make these moral bearings intelligible to your scholars.

You will soon find out if they are old enough to learn history.

Remember, reader, that he who speaks to you is neither a scholar nor a philosopher, but a plain man and a lover of truth; a man who is pledged to no one party or system, a hermit, who mixes little with other men, and has less opportunity of imbibing their prejudices, and more time to reflect on the things that strike him in his intercourse with them. My arguments are based less on theories than on facts, and I think I can find no better way to bring the facts home to you than by quoting continually some example from the observations which suggested my arguments.

I had gone to spend a few days in the country with a worthy mother of a family who took great pains with her children and their education. One morning I was present while the eldest boy had his lessons. His tutor, who had taken great pains to teach him ancient history, began upon the story of Alexander and lighted on the well-known anecdote of Philip the Doctor. There is a picture of it, and the story is well worth study. The tutor, worthy man, made several reflections which I did not like with regard to Alexander’s courage, but I did not argue with him lest I should lower him in the eyes of his pupil. At dinner they did not fail to get the little fellow talking, French fashion. The eager spirit of a child of his age, and the confident expectation of applause, made him say a number of silly things, and among them from time to time there were things to the point, and these made people forget the rest. At last came the story of Philip the Doctor. He told it very distinctly and prettily. After the usual meed of praise, demanded by his mother and expected by the child himself, they discussed what he had said. Most of them blamed Alexander’s rashness, some of them, following the tutor’s example, praised his resolution, which showed me that none of those present really saw the beauty of the story.

“For my own part,” I said, “if there was any courage or any steadfastness at all in Alexander’s conduct I think it was only a piece of bravado.” Then every one agreed that it was a piece of bravado. I was getting angry, and would have replied, when a lady sitting beside me, who had not hitherto spoken, bent towards me and whispered in my ear. “Jean Jacques,” said she, “say no more, they will never understand you.” I looked at her, I recognised the wisdom of her advice, and I held my tongue.

Several things made me suspect that our young professor had not in the least understood the story he told so prettily. After dinner I took his hand in mine and we went for a walk in the park. When I had questioned him quietly, I discovered that he admired the vaunted courage of Alexander more than any one. But in what do you suppose he thought this courage consisted? Merely in swallowing a disagreeable drink at a single draught without hesitation and without any signs of dislike. Not a fortnight before the poor child had been made to take some medicine which he could hardly swallow, and the taste of it was still in his mouth. Death, and death by poisoning, were for him only disagreeable sensations, and senna was his only idea of poison. I must admit, however, that Alexander’s resolution had made a great impression on his young mind, and he was determined that next time he had to take medicine he would be an Alexander. Without entering upon explanations which were clearly beyond his grasp, I confirmed him in his praiseworthy intention, and returned home smiling to myself over the great wisdom of parents and teachers who expect to teach history to children.

Such words as king, emperor, war, conquest, law, and revolution are easily put into their mouths; but when it is a question of attaching clear ideas to these words the explanations are very different from our talk with Robert the gardener.

I feel sure some readers dissatisfied with that “Say no more, Jean Jacques,” will ask what I really saw to admire in the conduct of Alexander. Poor things! if you need telling, how can you comprehend it? Alexander believed in virtue, he staked his head, he staked his own life on that faith, his great soul was fitted to hold such a faith. To swallow that draught was to make a noble profession of the faith that was in him. Never did mortal man recite a finer creed. If there is an Alexander in our own days, show me such deeds.

If children have no knowledge of words, there is no study that is suitable for them. If they have no real ideas they have no real memory, for I do not call that a memory which only recalls sensations.

What is the use of inscribing on their brains a list of symbols which mean nothing to them? They will learn the symbols when they learn the things signified; why give them the useless trouble of learning them twice over? And yet what dangerous prejudices are you implanting when you teach them to accept as knowledge words which have no meaning for them. The first meaningless phrase, the first thing taken for granted on the word of another person