《教育论：智育、德育和体育》(德育篇选段）外文翻译资料

赫伯特·斯宾塞(Herbert Spence)

《教育论:智育、德育和体育》（德育篇选段）

英文原文

Strangely enough, the most glaring defect in our programmes of education is entirely overlooked. While much is being done in the detailed improvement of our systems in respect both of matter and manner, the most pressing desideratum has not yet been even recognised as a desideratum. To prepare the young for the duties of life is tacitly admitted by all to be the end which parents and schoolmasters should have in view; and happily the value of the things taught, and the goodness of the method followed in teaching them, are now ostensibly judged by their fitness to this end. The propriety of substituting for an exclusively classical training, a training in which the modern languages shall have a share, is argued on this ground. The necessity of increasing the amount of science is urged for like reasons. But though some care is taken to fit youth of both sexes for society and citizenship, no care whatever is taken to fit them for the still more important position they will ultimately have to fill—the position of parents. While it is seen that for the purpose of gaining a livelihood, an elaborate preparation is needed, it appears to be thought that for the bringing up of children, no preparation whatever is needed. While many years are spent by a boy in gaining knowledge, of which the chief value is that it constitutes “the education of a gentleman;” and while many years are spent by a girl in those decorative acquirements which fit her for evening parties; not an hour is spent by either of them in preparation for that gravest of all responsibilities—the management of a family. Is it that this responsibility is but a remote contingency? On the contrary, it is certain to devolve on nine out of ten. Is it that the discharge of it is easy? Certainly not: of all functions which the adult has to fulfil this is the most difficult. Is it that each may be trusted by self-instruction to fit himself, or herself, for the office of parent? No: not only is the need for such self-instruction unrecognized, but the complexity of the subject renders it the one of all others in which self-instruction is least likely to succeed. No rational plea can be put forward for leaving the Art of Education out of our curriculum. Whether as bearing upon the happiness of parents themselves, or whether as affecting the characters and lives of their children and remote descendants, we must admit that a knowledge of the right methods of juvenile culture, physical, intellectual, and moral, is a knowledge second to none in importance. This topic should occupy the highest and last place in the course of instruction passed through by each man and woman. As physical maturity is marked by the ability to produce offspring, so mental maturity is marked by the ability to train those offspring. The subject which involves all other subjects, and therefore the subject in which the education of every one should culminate, is the Theory and Practice of Education.

In the absence of this preparation, the management of children, and more especially the moral management, is lamentably bad. Parents either never think about the matter at all, or else their conclusions are crude and inconsistent. In most cases, and especially on the part of mothers, the treatment adopted on every occasion is that which the impulse of the moment prompts: it springs not from any reasoned-out conviction as to what, will most conduce to the childs welfare, but merely expresses the passing parental feelings, whether good or ill; and varies from hour to hour as these feelings vary. Or if these blind dictates of passion are supplemented by any definite doctrines and methods, they are those that have been handed down from the past, or those suggested by the remembrances of childhood, or those adopted from nurses and servants—methods devised not by the enlightenment, but by the ignorance of the time. Commenting on the chaotic state of opinion and practice relative to family government, Richter writes: If the secret variances of a large class of ordinary fathers were brought to light, and laid down as a plan of studies, and reading catalogued for a moral education, they would run somewhat after this fashion:—in the first hour pure morality must be read to the child, either by myself or the tutor; in the second, mixed morality, or that which may be applied to ones own advantage; in the third, do you not see that your father does so and so? in the fourth, you are little, and this is only fit for grownup people; in the fifth, the chief matter is that you should succeed in the world, and become something in the state; in the sixth, not the temporary, but the eternal, determines the worth of a man; in the seventh, therefore rather suffer injustice, and be kind; in the eighth, but defend yourself bravely if any one attack you; in the ninth, do not make a noise, dear child; in the tenth, a boy must not sit so quiet; in the eleventh, you must obey your parents better; in the twelfth, and educate yourself. So by the hourly change of his principles, the father conceals their untenableness and onesidedness. As for his wife, she is neither like him, nor yet like that harlequin who came on to the stage with a bundle of papers under each arm, and answered to the inquiry, what he had under his right arm, orders, and to what he had under his left arm, counter-orders. But the mother might be much better compared to a giant Briareus, who had a hundred arms, and a bundle of papers under each.

This state of things is not to be readily changed. Generations must pass before any great amelioration of it can be expected. Like political constitutions, educational systems are not made, but grow; and within brief periods growth is insensible. Slow, however, as must be any improvement, even that improvement implies the use of means; and among the means is discussion.

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