a realm of facts and laws. Not truth, in the sense of conformity to external fact, but affection and sympathy, is its keynote. As against this, the course of study met in the school presents material stretching back indefinitely in time, and extending outward indefinitely into space. The child is taken out of his familiar physical environment, hardly more than a square mile or so in area, into the wide world—yes, and even to the bounds of the solar system. His little span of personal memory and tradition is overlaid with the long centuries of the history of all peoples.
Again, the child's life is an integral, a total one. He passes quickly and readily from one topic to another, as from one spot to another, but is not conscious of transition or break. There is no conscious isolation, hardly conscious distinction. The things that occupy him are held together by the unity of the personal and social interests which his life carries along. Whatever is uppermost in his mind constitutes to him, for the time being, the whole universe. That universe is fluid and fluent; its contents dissolve and re-form with amazing rapidity. But, after all, it is the child's own world. It has the unity and completeness of his own life. He goes to school, and various studies divide and fractionize the world for him. Geography selects, it abstracts and analyzes one set of facts, and from one particular point of view. Arithmetic is another division, grammar another department, and so on indefinitely.
Again, in school each of these subjects is classified. Facts are torn away from their original place in experience and rearranged with reference to some general principle. Classification is not a matter of child experience; things do not come to the individual pigeonholed. The vital ties of affection, the connecting bonds of activity, hold together the variety of his personal experiences. The adult mind is so familiar with the notion of logically ordered facts that it does not recognize—it cannot realize—the amount of separating and reformulating which the facts of direct experience have to undergo before they can appear as a "study," or branch of learning. A principle, for the intellect, has had to be distinguished and defined; facts have had to be interpreted in relation to this principle, not as they are in themselves. They have had to be regathered about a new center which is wholly abstract and ideal. All this means a development of a special intellectual interest. It means ability to view facts impartially and objectively; that is, without reference to their place and meaning in one's own experience. It means capacity to analyze and to synthesize. It means highly matured intellectual habits and the command of a definite technique and apparatus of scientific inquiry. The studies as classified are the product, in a word, of the science of the ages, not of the experience of the child.
These apparent deviations and differences between child and curriculum might be almost indefinitely widened. But we have here sufficiently fundamental divergences: first, the narrow but personal world of the child against the impersonal but infinitely extended world of space and time; second, the unity, the single wholeheartedness of the child's life, and the specializations and divisions of the curriculum; third, an abstract principle of logical classification and arrangement, and the practical and emotional bonds of child life.
From these elements of conflict grow up different educational sects. One school fixes its attention upon the importance of the subject-matter of the curriculum as compared with the contents of the child's own experience. It is as if they said: Is life petty, narrow, and crude? Then studies reveal the great, wide universe with all its fulness and complexity of meaning. Is the life of the child egoistic, self-centered, impulsive? Then in these studies is found an objective universe of truth, law, and order. Is his experience confused, vague, uncertain, at the mercy of the moment's caprice and circumstance? Then studies introduce a world arranged on the basis of eternal and general truth; a world where all is measured and defined. Hence the moral: ignore and minimize the child's individual peculiarities, whims, and experiences. They are what we need to get away from. They are to be obscured or eliminated. As educators our work is precisely to substitute for these superficial and casual affairs stable and well-ordered realities; and these are found in studies and lessons.
Subdivide each topic into studies; each study into lessons; each lesson into specific facts and formulae. Let the child proceed step by step to master each one of these separate parts, and at last he will have covered the entire ground. The road which looks so long when viewed in its entirety is easily traveled, considered as a series of particular steps. Thus emphasis is put upon the logical subdivisions and consecutions of the subject-matter. Problems of instruction are problems of procuring texts giving logical parts and sequences, and of presenting these portions in class in a similar definite and graded way. Subject-matter furnishes the end, and it determines method. The child is simply the immature being who is to be matured; he is the superficial being who is to be deepened; his is narrow experience which is to be widened. It is his to receive, to accept. His part is fulfilled when he is ductile and docile.
Not so, says the other sect. The child is the starting-point, the center, and the end. His development, his growth, is the ideal. It alone furnishes the standard. To the growth of the child all studies are subservient; they are instruments valued as they serve the needs of growth. Personality, character, is more than subject-matter. Not knowledge or information, but self-realization, is the goal. To possess all the world of knowledge and lose one's own self is as awful a fate in education as in religion. Moreover, subject-matter never can be got into the child from without. Learning is active. It involves reaching out of the mind. It involves organic assimilation starting from within. Literally, we must take our stand with the child and our departure from him. It is he and not the subject-matter which determines both quality and quantity of learning.
The only significant method is the method of the mind as it reaches out and assimilates. Subject-matter is but spiritual food, possible nutritive material. It cannot digest itself; it cannot of its own accord turn into bone and muscle and blood. The source of whatever is dead, mechanical, and formal in schools is found precisely in the subordination of the life and experience of the child to the curriculum. It is because of this that "study" has become a synonym for what is irksome, and a lesson identical with a task.
This fundamental opposition of child and curriculum set up by these two modes of doctrine can be duplicated in a series of other terms. "Discipline" is the watchword of those who magnify the course of study; "interest" that of those who blazon "The Child" upon their banner. The standpoint of the former is logical; that of the latter psychological. The first emphasizes the necessity of adequate training and scholarship on the part of the teacher; the latter that of need of sympathy with the child, and knowledge of his natural instincts. "Guidance and control" are the catchwords of one school; "freedom and initiative" of the other. Law is asserted here; spontaneity proclaimed there. The old, the conservation of what has been achieved in the pain and toil of the ages, is dear to the one; the new, change, progress, wins the affection of the other. Inertness and routine, chaos and anarchism, are accusations bandied back and forth. Neglect of the sacred authority of duty is charged by one side, only to be met by counter-charges of suppression of individuality through tyrannical despotism.
Such oppositions are rarely carried to their logical conclusion. Common-sense recoils at the extreme character of these results. They are left to theorists, while common-sense vibrates back and forward in a maze of inconsistent compromise. The need of getting theory and practical common-sense into closer connection suggests a return to our original thesis: that we have here conditions which are necessarily related to each other in the educative process, since this is precisely one of interaction and adjustment.
What, then, is the problem? It is just to get rid of the prejudicial notion that there is some gap in kind (as distinct from degree) between the child's experience and the various forms of subject-matter that make up the course of study. From the side of the child, it is a question of seeing how his experience already contains within itself elements—facts and truths—of just the same sort as those entering into the formulated study; and, what is of more importance, of how it contains within itself the attitudes, the motives, and the interests which have operated in developing and organizing the subject-matter to the plane which it now occupies. From the side of the studies, it is a question of interpreting them as outgrowths of forces operating in the child's life, and of discovering the steps
