PAGE The Utilitarian philosophy de-ethicises education, as it de-ethicises everything else, by banishing the aboriginal moral idea. In this age, when that philosophy, in various forms, is so widely potential, it is most necessary to insist upon the true conception of Education Universal Education is the natural, the legitimate consequence of democracy. But if it is to fit the masses for the exercise of political power, it must be Education in the true and complete sense above set forth Right will, as well as right knowledge, is an essential qualification for the due discharge of the trust involved in the possession of any share of political power. Ethical Education is, from the political point of view, absolutely necessary And this brings us face to face with one of the most burning questions of the day-the Education Question. How can Education, in the true sense of the word, be ensured? That the State has, in its own interests, a right to endeavour that such Education be assured, is certain. As certain is it that the Education of children is not primarily a function of the State. It is the duty and prerogative of the father Importance, in an age of dissolvent individualism, of insisting upon the sacredness and inviolability of paternal rights The duty and prerogatives of the father are unquestionable in theory. But how if in practice he neglect. those duties and make no account of those pre 137 138 138 139 140 141 141 rogatives? And that this happens in numberless The State must interfere to supply the father's shortcomings in such cases, and must undertake the Education of children who, without its intervention, would receive no Education at all But how can the State supply the moral teaching needful for the culture of the will? No instrument of ethical culture is possible for the mass of mankind but religion And the State, in our day, has no religion. How is it possible for the Agnostic State, while maintaining an attitude of religious neutrality, to obtain the aid of religion as an instrument of ethical culture? In the Education given in the Board Schools this difficulty has been overcome by the invention of a new variety of religion, which is Theism plus a certain amount of Christian sentiment Such religious teaching is doubtless better than none at all. But the State has no right to force it, directly or-which is much more likely indirectly, on children whose parents prefer more definite training in faith and morals The Denominational system is the only system possible, in this country, which is consistent with the father's rights, which respects his religious liberty But those rights and that liberty are not absolute: they are conditioned by the rights and needs of the social organism. The same principles which warrant the 142 142 143 . 145 146 147 State in undertaking the Education of children who PAGE 147 The proposition that if Education be compulsory it ought to be free, is untenable. But if-as is certainly the case-vast numbers of parents, through penury, are unable to do their duty in the matter of educating their children, the State ought to enable them to do it, in the paramount interests of the social organism. 147 And in practice it will be found that Free Education, that is Education paid for by the State, is the best solution of the many difficulties attending the subject The right of the State to satisfy itself as to the quality of the Education given does not primarily arise from the State's paying for it. The true reason for the public control of Education is that it is a matter of vital importance to the public interests 148 148 Practically, different methods of Education are most desirable as factors of individuality. Education should not be a State monopoly. The replacement of the Denominational system by what is called "a National System" would be a deadly blow to liberty 149 The Shibboleth of Woman's Rights is well adapted to impress the general mind. But if specious, it is also vague One wants to know what the rights claimed for woman are and how they arise It will be well to turn for information on this subject to the three writers who appear to be looked upon as most authoritative by the advocates of Woman's Rights: Miss Wollstonecraft, Mr. J. S. Mill, and Mr. Karl Pearson Miss Wollstonecraft, basing her argument upon the proposition that "the prevailing opinion of a sexual character is erroneous," insists that the sexes ought to be educated together, and claims for women admission to all, or well nigh all, the callings and occupations of men, and a direct share in legislation Mr. Mill contends that "the principle which regulates the existing relations between the two sexes-the legal subordination of the one to the other-is wrong in itself," and that it ought to be replaced by "a principle of perfect equality, admitting no power or privilege on the one side and no disability on the other" Mr. Karl Pearson is of opinion that "all assumption of a distinction between woman and man which reaches beyond the physical fact of child-bearing is absolutely unwarranted;" declares that woman is "entitled to PAGE 151 151 152 152 160 a position of political and social influence equal to The principle upon which these three authorities found No doubt all members of the human race are equal as persons. But with this fundamental equality coexist vast inequalities, arising from the degrees of personality, and the conditions in which it exists. Equality is not identity, and woman's personality is diverse from man's The psychical distinction between the sexes is as evident as the physical. Taking women in general, it may be truly said that in them sentiment predominates over sense, imagination over reason; that in the logical and scientific faculties they are vastly inferior to men; that their emotions are stronger, while their will is weaker; that they are markedly deficient in the power of comprehending truth and justice under the pure form of principles and ideas, apart from persons and things. In these respects they are unequal to man, and in this inequality is the ground of their natural subjection to him; not a servile subjection, but, as Aquinas puts it, "an economic or civil subjection" "Woman is not undevelopt man, but diverse." The diversity of personality causes diversity of rights. PAGE 163 165 166 . 167 168 |