The profession of teaching has long been characterised by certain habitual convictions, which Spencer undertook to shake rudely, and even to deride. The first of these convictions is that all education, physical, intellectual, and moral, must be authoritative, and need take no account of the natural wishes, tendencies, and motives of the ignorant and undeveloped child. The second dominating conviction is that to teach means to tell, or show, children what they ought to see, believe, and utter. Expositions by the teacher and books are therefore the true means of education. The third and supreme conviction is that the method of education which produced the teacher himself and the contemporary or earlier scholars, authors, and publicists, must be the righteous and sufficient method. Its fruits demonstrate its soundness, and make it sacred. Herbert Spencer, in the essays included in the present volume, assaulted all three of these firm convictions. Accordingly, the ideas on education which he put forth more than fifty years ago have penetrated educational practice very slowly particularly in England; but they are now coming to prevail in most civilised countries, and they will prevail more and more. Through him, the thoughts on education of Comenius, Montaigne, Locke, Milton, Rousseau, Pestalozzi, and other noted writers on this neglected subject are at last winning their way into practice, with the modifications or adaptations which the immense gains of the human race in knowledge and power since the nineteenth century opened have shown to be wise.

Charles W. Eliot.

1910

“On the Future of our Educational Institutions” comprehends a series of five lectures delivered by Nietzsche when Professor of Classical Philology at B?le University. As they were prepared when he was only twenty-seven years of age, we can scarcely expect to find in them that broad, “good European” point of view which we meet with in his later works. These lectures, however, are not only highly interesting in themselves; but indispensable for those who wish to trace the gradual development of Nietzsche’s thought.

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