by the tyranny of such despotism to one uniform level till all originality is destroyed, as in cloisters, barracks, and orphan asylums, where only one individual seems to exist. There is a kind of Pedagogy also which fancies that one can thrust into or out of the individual pupil what one will. This may be called a superstitious belief in the power of Education.The opposite extreme disbelieves this, and advances the policy which lets alone and does nothing, urging that individuality is unconquerable, and that often the most careful and far-sighted education fails of reaching its aim in so far as it is opposed to the nature of the youth, and that this individuality has made of no avail all efforts toward the obtaining of any end which was opposed to it. This representation of the fruitlessness of all pedagogical efforts engenders an indifference towards it which would leave, as a result, only a sort of vegetation of individuality growing at hap-hazard.

847. The limit of Education is (1) a Subjective one, a limit made by the individuality of the youth. This is a definite limit. Whatever does not exist in this individuality as a possibility cannot be developed from it. Education can only lead and assist; it cannot create. What Nature has denied to a man, Education cannot give him any more than it is able, on the other hand, to annihilate entirely his original gifts, although it is true that his talents may be suppressed, distorted, and measurably destroyed. But the decision of the question in what the real essence of any one's individuality consists can never be made with certainty till he has left behind him his years of development, because it is then only that he first arrives at the consciousness of his entire self; besides, at this critical time, in the first place, much knowledge only superficially acquired will drop off; and again, talents, long slumbering and unsuspected, may first make their appearance. Whatever has been forced upon a child in opposition to his individuality, whatever has been only driven into him and has lacked receptivity on his side, or a rational ground on the side of culture, remains attached to his being only as an external ornament, a foreign outgrowth which enfeebles his own proper character.

-We must distinguish from that affectation which arises through a misunderstanding of the limit of individuality, the

way which many children and young persons have of supposing when they see models finished and complete in grown persons, that they themselves are endowed by Nature with the power to develop into the same. When they see a reality which corresponds to their own possibility, the presentiment of a like or a similar attainment moves them to an imitation of it as a model personality. This may be sometimes carried so far as to be disagreeable or ridiculous, but should not be too strongly censured, because it springs from a positive striving after culture, and needs only proper direction.

§ 48. (2) The Objective limit of Education lies in the means which can be appropriated for it. That the talent for a certain culture shall be present is certainly the first thing; but the cultivation of this talent is the second, and no less necessary. But how much cultivation can be given to it extensively and intensively depends upon the means used, and these again are conditioned by the material resources of the family to which each one belongs. The greater and more valuable the means of culture which are found in a family are, the greater is the immediate advantage which the culture of each one has at the start. With regard to many of the arts and sciences this limit of education is of great signifiBut the means alone are of no avail. The finest educational apparatus will produce no fruit where corresponding talent is wanting, while on the other hand talent often accomplishes incredible feats with very limited means, and, if the way is only once open, makes of itself a centre of attraction which draws to itself with magnetic power the necessary means. The moral culture of each one is however, fortunately from its very nature, out of the reach of such dependence.

cance.

—In considering the limit made by individuality we recognize the side of truth in that indifference which considers Education entirely superfluous, and in considering the means of culture we find the truth in the other extreme of pedagogical despotism, which fancies that it can command whatever culture it chooses for any one without regard to his individuality.

§ 49. (3) The Absolute limit of Education is the time when the youth has apprehended the problem which he has to

solve, has learned to know the means at his disposal, and has acquired a certain facility in using them. The end and aim of Education is the emancipation of the youth. It strives to make him self-dependent, and as soon as he has become so it wishes to retire and to be able to leave him to the sole responsibility of his actions. To treat the youth after he has passed this point of time still as a youth, contradicts the very idea of Education, which idea finds its fulfilment in the attainment of majority by the pupil. Since the accomplishment of education cancels the original inequality between the educator and the pupil, nothing is more oppressing, nay, revolting to the latter than to be prevented by a continued dependence from the enjoyment of the freedom which he has earned.

-The opposite extreme of the protracting of Education beyond its proper time is necessarily the undue hastening of the Emancipation.-The question whether one is prepared for freedom has been often opened in politics. When any people have gone so far as to ask this question themselves, it is no longer a question whether that people are prepared for it, for without the consciousness of freedom this question would never have occurred to them.

§ 50. Although educators must now leave the youth free, the necessity of further culture for him is still imperative. But it will no longer come directly through them. Their pre-arranged, pattern-making work is now supplanted by selfeducation. Each sketches for himself an ideal to which in his life he seeks to approximate every day.

-In the work of self-culture one friend can help another by advice and example; but he cannot educate, for education presupposes inequality.-The necessities of human nature produce societies in which equals seek to influence each other in a pedagogical way, since they establish by certain steps of culture different classes. They presuppose Education in the ordinary sense. But they wish to bring about Education in a higher sense, and therefore they veil the last form of their ideal in the mystery of secrecy.-To one who lives on contented with himself and without the impulse toward selfculture, unless his unconcern springs from his belonging to a savage state of society, the Germans give the name of Philistine, and he is always repulsive to the student who is intoxicated with an ideal.

SECOND PART.

The Special Elements of Education.

§ 51. Education in general consists in the development in man of his inborn theoretical and practical rationality; it takes on the form of labor, which changes that state or condition, which appears at first only as a mere conception, into a fixed habit, and transfigures individuality into a worthy humanity. Education ends in that emancipation of the youth which places him on his own feet. The special elements which form the concrete content of all Education in general are the Life, Cognition, and Will of man. Without life mind has no phenomenal reality; without cognition, no genuine, i. e. conscious, will; and without will, no self-assurance of life and of cognition. It is true that these three elements are in real existence inseparable, and that consequently in the dialectic they continually pass over into one another. But none the less on this account do they themselves prescribe their own succession, and they have a relative and periodical ascendancy over each other. In Infancy, up to the fifth or sixth year, the purely physical development takes the precedence; Childhood is the time of learning, in a proper sense, an act by which the child gains for himself the picture of the world such as mature minds, through experience and insight, have painted it; and, finally, Youth is the transition period to practical activity, to which the self-determination of the will must give the first impulse.

§ 52. The classification of the special elements of Pedagogics is hence very simple: (1) the Physical, (2) the Intellectual, (3) the Practical. (We sometimes apply to these the words Orthobiotics, Didactics, and Pragmatics.)

-Esthetic training constitutes only an element of the education of Intellectual Education, just as social, moral, and religious training form elements of Practical Education. But because these latter elements concern themselves with what

is external, the name "Pragmatics" is appropriate. In this sphere, Pedagogics should coincide with Politics, Ethics, and Religion; but it is distinguished from them through the aptitude which it brings with it of putting into practice the problems of the other three. The scientific arrangement of these ideas must therefore show that the former, as the more abstract, constitutes the conditions, and the latter, as the more concrete, the ground of the former, which are presupposed; and in consequence of this it is itself their principal teleological presupposition, just as in man the will presupposes the cognition, and cognition life; while, at the same time, life, in a deeper sense, must presuppose cognition, and cognition will.

FIRST DIVISION.

PHYSICAL EDUCATION.

53. The art of living rightly is based upon a comprehension of the process of Life. Life is the restless dialectic which ceaselessly transforms the inorganic into the organic, but at the same time creates out of itself another inorganic, in which it separates from itself whatever part of the inorganic has not been assimilated, which it took up as a stimulant, and that which has become dead and burned out. The organism is healthy when its reality corresponds to this idea of the dialectic, of a life which moves up and down, to and fro; of formation and re-formation, of organizing and disorganizing. All the rules for Physical Education, or of Hygiene, are derived from this conception.

§ 54. It follows from this that the change of the inorganic to the organic is going on not only in the organism as a whole, but also in its every organ and in every part of every organ; and that the organic as soon as it has attained its highest point of energy, is again degraded to the inorganic and thrown out. Every cell has its history. Activity is, therefore, not contradictory to the organism, but favors in it the natural progressive and regressive metamorphosis. This process can go on harmoniously; that is, the organism can be in health only when not only the whole organism, but each special organ, is allowed, after its productive activity, the corresponding rest and recreation necessary for its selfrenewal. We have this periodicity exemplified in waking