Though many people may think the ideals put forward are entirely beyond the average teacher, and cannot be put into practice in ordinary schools, I can thus point at least to one institution in which I have seen many of the suggestions made in this book actually carried out. It may be that some of them are, at present, beyond most schools; but they will be recognised and practised as soon as teachers realise them as desirable, and have a proper understanding of the importance of their office.

Most of the recommendations apply, I think, to all countries, and to all religions, and are intended to sound the note of our common brotherhood, irrespective of religion or caste, race or colour. If the unity of life and the oneness of its purpose could be clearly taught to the young in schools, how much brighter would be our hopes for the future! The mutual distrust of races and nations would disappear, if the children were trained in mutual love and sympathy as members of one great family of children all over the world, instead of being taught to glory only in their own traditions and to despise those of others. True patriotism is a beautiful quality in children, for it means unselfishness of purpose and enthusiasm for great ideals; but that is false patriotism which shows itself in contempt for other nations. There are, I am told, many organisations within the various nations of the world, intended to inspire the children with a love for their country and a desire to serve her, and that is surely good; but I wonder when there will be an international organisation to give the children of all nations common ideals also, and a knowledge of the real foundation of right action, the Brotherhood of Man.

1. KRISHNAMURTI

In undertaking to treat of Aristotle as the expounder of ancient educational ideas, I might, with Kapp’s Aristoteles’ Staatspaedagogik before me, have made my task an easy one. I might simply have presented in an orderly way and with a little commentary, what is to be found on the subject of education in his various works—Politics, Ethics, Rhetoric, Poetics, etc. I had two reasons, however, for not adopting this course: (1) that this work had been done, better than I could do it, in the treatise referred to, and (2) that a mere restatement of what Aristotle says on education would hardly have shown his relation to ancient pedagogy as a whole. I therefore judged it better, by tracing briefly the whole history of Greek education up to Aristotle and down from Aristotle, to show the past which conditioned his theories and the future which was conditioned by them. Only thus, it seemed to me, could his teachings be seen in their proper light. And I have found that this method has many advantages, of which I may mention one. It has enabled me to show the close connection that existed at all times between Greek education and Greek social and political life, and to present the one as the reflection of the other. And this is no small advantage, since it is just from its relation to the whole of life that Greek education derives its chief interest for us. We can never, indeed, return to the purely political education of the Greeks; they themselves had to abandon that, and, since then,

A boundless hope has passed across the earth—

a hope which gives our education a meaning and a scope far wider than any that the State aims at; but in these days, when the State and the institution which embodies that hope are contending for the right to educate, it cannot but aid us in settling their respective claims, to follow the process by which they came to have distinct claims at all, and to see just what these mean. This process, the method which I have followed has, I hope, enabled me, in some degree, to bring into clearness. This, at all events, has been one of my chief aims.

…

THOMAS DAVIDSON

“Glenmore,”

Keene, Essex Co., N.Y.

October, 1891.