unhygienic feature of the environment, through the difficulty of cleaning the room perfectly when the furniture cannot be moved. The foot-rests, which cannot be removed, accumulate the dirt carried in daily from the street by the many little feet. To-day there is a general transformation in the matter of house furnishings. They are made lighter and simpler so that they may be easily moved, dusted, and even washed. But the school seems blind to the transformation of the social environment.
It behooves us to think of what may happen to the spirit of the child who is condemned to grow in conditions so artificial that his very bones may become deformed. When we speak of the redemption of the workingman, it is always understood that beneath the most apparent form of suffering, such as poverty of the blood, or ruptures, there exists that other wound from which the soul of the man who is subjected to any form of slavery must suffer. It is at this deeper wrong that we aim when we say that the workman must be redeemed through liberty. We know only too well that when a man’s very blood has been consumed or his intestines wasted away through his work, his soul must have lain oppressed in darkness, rendered insensible, or, it may be, killed within him. The moral degradation of the slave is, above all things, the weight that opposes the progress of humanity—humanity striving to rise and held back by this great burden. The cry of redemption speaks far more clearly for the souls of men than for their bodies.
What shall we say then, when the question before us is that of educating children?
We know only too well the sorry spectacle of the teacher who, in the ordinary schoolroom, must pour certain cut and dried facts into the heads of the scholars. In order to succeed in this barren task, she finds it necessary to discipline her pupils into immobility and to force their attention. Prizes and punishments are every-ready and efficient aids to the master who must force into a given attitude of mind and body those who are condemned to be his listeners.
It is true that to-day it is deemed expedient to abolish official whippings and habitual blows, just as the awarding of prizes has become less ceremonious. These partial reforms are another prop approved of by science, and offered to the support of the decadent school. Such prizes and punishments are, if I may be allowed the expression, the bench of the soul, the instrument of slavery for the spirit. Here, however, these are not applied to lessen deformities, but to provoke them. The prize and the punishment are incentives toward unnatural or forced effort, and, therefore we certainly cannot speak of the natural development of the child in connection with them. The jockey offers a piece of sugar to his horse before jumping into the saddle, the coachman beats his horse that he may respond to the signs given by the reins; and, yet, neither of these runs so superbly as the free horse of the plains.
And here, in the case of education, shall man place the yoke upon man?
True, we say that social man is natural man yoked to society. But if we give a comprehensive glance to the moral progress of society, we shall see that little by little, the yoke is being made easier, in other words, we shall see that nature, or life, moves gradually toward triumph. The yoke of the slave yields to that of the servant, and the yoke of the servant to that of the workman.
All forms of slavery tend little by little to weaken and disappear, even the sexual slavery of woman. The history of civilisation is a history of conquest and of liberation. We should ask in what stage of civilisation we find ourselves and if, in truth, the good of prizes and of punishments be necessary to our advancement. If we have indeed gone beyond this point, then to apply such a form of education would be to draw the new generation back to a lower level, not to lead them into their true heritage of progress.
Something very like this condition of the school exists in society, in the relation between the government and the great numbers of the men employed in its administrative departments. These clerks work day after day for the general national good, yet they do not feel or see the advantage of their work in any immediate reward. That is, they do not realise that the state carries on its great business through their daily tasks, and that the whole nation is benefited by their work. For them the immediate good is promotion, as passing to a higher class is for the child in school. The man who loses sight of the really big aim of his work is like a child who has been placed in a class below his real standing: like a slave, he is cheated of something which is his right. His dignity as a man is reduced to the limits of the dignity of a machine which must be oiled if it is to be kept going, because it does not have within itself the impulse of life. All those petty things such as the desire for decorations or medals, are but artificial stimuli, lightening for the moment the dark, barren path in which he treads.
In the same way we give prizes to school children. And the fear of not achieving promotion, withholds the clerk from running away, and binds him to his monotonous work, even as the fear of not passing into the next class drives the pupil to his book. The reproof of the superior is in every way similar to the scolding of the teacher. The correction of badly executed clerical work is equivalent to the bad mark placed by the teacher upon the scholar’s poor composition. The parallel is almost perfect.
But if the administrative departments are not carried on in a way which would seem suitable to a nation’s greatness; if corruption too easily finds a place; it is the result of having extinguished the true greatness of man in the mind of the employee, and of having restricted his vision to those petty, immediate facts, which he has come to look upon as prizes and punishments. The country stands, because the rectitude of the greater number of its employees is such that they resist the corruption of the prizes and punishments, and follow an irresistible current of honesty. Even as life in the social environment triumphs against every cause of poverty and death, and proceeds to new conquests, so the instinct of liberty conquers all obstacles, going from victory to victory.
It is this personal and yet universal force of life, a force often latent within the soul, that sends the world forward.
But he who accomplishes a truly human work, he who does something really great and victorious, is never spurred to his task by those trifling attractions called by the name of “prizes,” nor by the fear of those petty ills which we call “punishments.” If in a war a great army of giants should fight with no inspiration beyond the desire to win promotion, epaulets, or medals, or through fear of being shot, if these men were to oppose a handful of pygmies who were inflamed by love of country, the victory would go to the latter. When real heroism has died within an army, prizes and punishments cannot do more than finish the work of deterioration, bringing in corruption and cowardice.
All human victories, all human progress, stand upon the inner force.
Thus a young student may become a great doctor if he is spurred to his study by an interest which makes medicine his real vocation. But if he works in the hope of an inheritance, or of making a desirable marriage, or if indeed he is inspired by any material advantage, he will never become a true master or a great doctor, and the world will never make one step forward because of his work. He to whom such stimuli are necessary, had far better never become a physician. Everyone has a special tendency, a special vocation, modest, perhaps, but certainly useful. The system of prizes may turn an individual aside from this vocation, may make him choose a false road, for him a vain one, and forced to follow it, the natural activity of a human being may be warped, lessened, even annihilated.
We repeat always that the world progresses and that we must urge men forward to obtain progress. But progress comes from the new things that are born, and these, not being foreseen, are not rewarded with prizes: rather, they often carry the leader to martyrdom. God forbid that poems should ever be born of the desire to be crowned in the Capitol! Such a vision need only come into the heart of the poet and the muse will vanish. The poem must spring from the soul of the poet, when he thinks neither of himself nor of the prize. And if he does win the laurel, he will feel the vanity of such a prize. The true reward lies in the revelation through the poem of his own triumphant inner force.
There does exist, however, an external prize for man; when, for example, the orator sees
