making the good of our kind the end and rule of our conduct—And how this lesson ought to be taught and inculcated, by instructing youth in the good final causes pursued by the Author of nature throughout all his works, in the material world, and in the moral world, p. 127.
How all the arts will naturally enter into and contribute towards illustrating and confirming this lesson, p. 129.
Of several dispositions in human nature, and the culture due to them, as curiosity, or the love of novelty, p. 134.
Of the admiration with which great objects strike the mind, and how this passion ought to be educated, and how guarded against; the errors or extravagancies it may run into, p. 136.
A conversation about the human mind, in which the social affections are considered, and the selfish or interested philosophy is refuted, p. 145.
A Recapitulation of what hath been hitherto delivered concerning education, p. 158.
A dialogue about the chief end of education, in which instruction in final causes, virtue, and the arts of government are shewn to be the principal scope liberal education ought to have in view; and the philosophy Socrates taught is briefly delineated. p. 159.
PART III
An Essay on Liberal Education
Chapter I
Instruction in the science or art of right living, is the chief lesson in education, to which all others ought to be rendered subservient; and what this science is, and what may justly be called false learning.
Instruction in the nature of human perfection and happiness, and in the right conduct of life, the chief end of education—So a Roman satyrist teaches us—How he commends the instructions he had received early from his tutor—The several parts of this true philosophy delineated—And the general way of teaching it pointed out, p. 171.
The use of setting characters which contrast one another before youth, to give them just ideas of virtue and vice; to give them just ideas of the perfection belonging to and aquirable by human understanding, if rightly employed—And to human will or temper— A beautiful character drawn by Horace—How his father taught him what to admire and imitate, and what to avoid and abhor, and the natural effect of such discipline, p. 175.
How Cato taught and formed his son by setting characters before him, and early acquainting him with history, the history of his own country in particular, p. 180.
The knowledge of human nature, and of human life and duties, which is best taught by characters and examples, more fully delineated—The proper method is to lead from wise final causes in nature to the consideration of the good final causes we ought to pursue in our spheres, in imitation of and conformity to the Author of nature—The transition from the one to the other, is natural and easy—Of the use of natural knowledge to extend human power; it is the only way of enlarging our dominion—Of the moral use of it, and the error of philosophers in stopping short of final causes in their lessons upon the material world, or physics, as they are called—The advantage to society of giving youth a turn towards the study of nature, and the cultivation and improvement of mechanical arts—When youth have a clear notion of the use of ingenious, benevolent industry, it will be easy for them to conceive what must be the chief end of civil government, even to encourage and protect ingenious benevolent industry—If proper methods be taken, young people are not incapable of this kind of instruction, p. 181.
However difficult it may be, nothing really useful is done by education but in proportion as youth are improved in this knowledge—But it will not be found so difficult as is imagined—Excite youth to attend to the benefits arising to society from ingenious arts; and to the general properties of bodies and laws of motion on which these depend—And shew them how general properties of bodies and laws of motion are inferred by induction from particular experiences—Trace phenomena with them into their general laws, and shew them what human art hath done, or may do, for the abridgement of human toil, and the conveniency of life, in consequence of these general laws—And thus they will see how human power, in the natural world, may be extended and enlarged—They will see that knowledge is power—Thus they will be able to comprehend what human power means, and how far it extends—Let the final causes of the general laws of matter and motion be pointed out to them, and the wisdom and goodness they discover; and hence lead youth to consider the texture of the human mind, the powers and affections with which it is endued, their uses, and the virtues or improvements they are capable of by due culture; and thus they will comprehend what our moral power means, or our power to improve our understandings, discipline our affections; and govern our actions; and what power over the understandings and affections of others means, p. 186.
It will not be unpleasant to observe to them the analogy between our natural and our moral power; but it will be of greater use to engage them to attend to this important truth, that the discipline of our minds depends more upon us than the culture of our gardens.—Moral duties quickly discover themselves to all who set themselves seriously to enquire what is right or wrong; and practice in examining and controuling the appetites and affections, will soon render them very orderly and regular, p. 189.
Philosophy ought to be accurate and exact in developing to youth all the powers and affections of the human mind; but some of its natural determinations deserve our very particular attention: Our determination to distinguish involuntary from free actions, without which we could have no ideas of merit or blame—The reality of this distinction proved—Our determination to approve free actions which are beneficial to the public, and to disapprove free actions which are hurtful to the public—Our determination to receive pleasure from uniformity amidst variety even in material objects.—The Uses of these natural determinations of the human mind, p. 191.
An observation upon the passions, and the manner in which they are engendered not commonly attended to in discourses upon them—Youth ought not to be perplexed with subtleties: But it is necessary to shew them the origin and formation of the passions, in order to teach them how to regulate them, p. 193.
Let youth be led from the contemplation of final causes, whether in the natural or the moral world, to the admiration and love of the supreme Cause and Author of all things, and to views of human duties resulting from our relation to him, p. 198.
All science which stops short of such conclusions, is justly pronounced vain philosophy—Of what use is mere knowledge of words?—Many useful sciences depend upon mathematics; but can that science alone teach how to govern the mind, or how to steer a wise and safe course through life?—Even natural philosophy, if it stop short of final causes, and the moral conclusions which evidently result from thence, is a very defective and imperfect science—But the most dangerous of all the pretended sciences, is that which seems to have the human and the supreme Mind for its objects, and yet produces nothing but idle jangling and sophistry; no solid rules or maxims for practice, p. 199.
False learning distinguished from true philosophy, p. 203.
Chapter II
Concerning the formation of good habits in young minds; the proper methods of cultivating virtuous dispositions; and the practices by which the vices are early engendered and strengthened, and of the best means for correcting and reforming them.
The culture of virtuous habits in the mind is as pre-requisite to instruction as the due preparation of ground is to sowing good seed—And ’tis not vice but virtue, on the contrary, that in any proper sense can be said to be natural to the human mind—Nor is it to be wondered at that vices sprout up so early in young minds, if we attend to the common methods
