THEORIES RESPECTING ABSENCE OF MIND.

443 tarily by the mind, and that the senses aid ceaselessly in their direction and control, although apparently both occasionally dormant, is forcibly instanced in the case of walking; which might be thought to proceed without any mental effort, and indeed while the mind was entirely occupied with other matters. But how necessary both the mind and the senses are to direct every movement here, is made evident by the fact that if we close our eyes but for an instant, we at once go wrong, and diverge from the straight course, having no longer the senses and the mind to be our guides.

Reading too fast, will sometimes prevent the mind of the hearer from taking in the narrative, as he is unable to pause and examine the controverted passages, and to decide upon their meaning while the story proceeds. The difficulty in following the reader in this case, is not however because the material motion of the lips which produces the words, is too quick for the mind to proceed at the same pace, inasmuch as the operations of the mind are far more expeditious than those of the b dy; but because sufficient time is not afforded for the mind to examine the subject as it progresses, and to comment upon it, whereby the thread of it becomes broken, and is lost. On the other hand, reading too slowly renders it almost equally difficult to attend closely to the narrative; as in this case the mind is apt to wander away to other subjects, owing to the large portion of unoccupied time which intervenes between the different periods occurring in the course of the recital.

In the case of a person reading or speaking aloud while he is thinking of something else; the act of reading or speaking may be directed by the mere instinctive impulse, while the intellectual effort which accompanies it, is the necessary and essential act of the mind alone.

It is further to be observed that, how active soever the

judgment. The actions referred to I should ascribe simply to habit, or acquired instinct. See my notion as to the nature of habit in Chapters on Man, pp. 22, 23. I doubt whether any process of external activity can be originated during absence of mind, although when once begun the mind may apparently lapse into non-observation of the active process. The reading aloud of a book while thinking of something else, assuming this to be possible, would seem however to require another explanation, supposing the book to be one which the reader has not seen before. It is difficult to imagine that the faculty of speech, and the use of language symbols can have become so purely instinctive' that new combinations of letters and ideas may be recognized and expressed without any consideration. I should feel inclined to explain the phenomena by the dual theory of the mind, enforced in Chapters on Man. Absence of mind is accompanied by a kind of dreaminess, and I should explain it as being due to the non-attention of the instinctive soul principle, which wanders away through the mazes of the mind, although the reflective spirit still guides the active process, and may (as you suggest in relation to the mind itself,) be said to keep watch that the operation may not go wrong."

mind may be, which appears indeed scarcely, if ever for one moment, to be entirely at rest,-it is nevertheless not liable to suffer from this circumstance; inasmuch, as already remarked," the mind itself is not subject to fatigue, although the organs of the body upon which, and to a greater or less extent through which, the mind at certain times acts, do require relaxation and ease. When therefore we talk of the mind being overworked, and tired, and requiring relaxation; we mean, in reality, not that the actual mind, but that the material organs which are the instruments of its operations, stand in need of this relief.

Mind indeed acknowledges no allegiance to the laws which ordinarily act upon, and control, matter; while matter submits not to be bound by the laws which regulate, and are recognized by, mind. When these two opposite and occasionally opposing forces or agents are blended into one being; the wondrous product of this union, although it relinquishes certain of the powers and energies which were the property of one or other when disunited, acquires attributes and endowments as the result of this amalgamation, to which neither when separate could ever aspire.

• Vide ante, Prel. Diss. s. vi. art. 3, vol. i. p. 113.

CHAPTER VII.

MENTAL DISCIPLINE AND CULTIVATION.

1. The Nature, Scope, and Object, of Education in General.

In order to devise a complete and efficient system of education, it is essential that we should previously determine in what that education consists; what are the ends which it seeks to attain, and in what manner they will be best secured.

It is very important, moreover, to keep in view the distinction between education and mere instruction. While the latter consists only in supplying the mind with ideas, which are its materials to work upon; education consists in, and is not complete without, both supplying the materials, and also therewith teaching and disciplining the mind to use them.'

The main object and scope of all mental pursuits, are of a twofold nature,-to train the mind for exercise, and to supply it with ideas; to teach it how to use ideas, and to give it ideas to use. The first of these constitutes mental discipline, the latter mental cultivation. Discipline is to the mind what tillage is to the soil, preparing it for giving growth to the seed it is about to receive. Cultivation is to the mind what sowing is to the soil, by which it is supplied with the seed for the reception of which it has been prepared. Some kind of teaching, such

1 According to Lord Bacon "education is, in effect, but an early custom."-Essay xxxix.

The art of education is no other than the knowledge of the means proper to form strong and robust bodies, and wise and virtuous minds." -Helvetius on the Mind. Essay iv. c. 17.

The true science of education implies a skilful observation of the past, and that long foresight of the future, which experience and judgment united afford. It is the art of seeing, not the immediate effect only, but the series of effects which may follow any particular thought or feeling, in the infinite variety of possible combinations-the art often of drawing virtue from apparent evil, and of averting evil that may arise from apparent good. It is, in short, the philosophy of the human mind applied practically to the human mind; enriching it, indeed, with all that is useful or ornamental in knowledge, but at the same time giving its chief regard to objects of yet greater moment; averting evil, which all the sciences together could not compensate, or producing good, compared with which all the sciences together are as nothing."-Dr. Thomas Brown. Lectures on the Philosophy of the Mind. Lecture iii.

as pure mathematics, is adapted to discipline the mind, but without imparting any considerable amount of actual knowledge; while teaching of other kinds, such as light reading generally, is adapted to impart knowledge, but without effecting anything considerable in the way of discipline to the mind." Mental discipline, indeed, includes not merely guiding the mind in a proper course, but invigorating and enlarging it by that means. If it does not of itself give actual power to the mind, it at any rate teaches it how to turn to the utmost advantage the power which it already possesses. Mental cultivation comprehends both the storing the mind with ideas,-which applies, however, strictly, to that of the understanding only, and also exercising the different faculties and capacities through the particular ideas and operations especially fitted for them. Both discipline and cultivation should be followed, and are alike essential; and it is in the joint application of these two exercises, that education, properly so called, consists.

Moreover, by duly cultivating the mind, not only are its powers of exertion enlarged, but its real capacity is thereby actually expanded and extended, as well well as invigorated. Education should be so directed that it tends to the increase not merely of the acuteness, but of the intelligent also, of the mind, comprehending its general improvement. Acuteness contributes to form the quick and ready man of business, and the dexterous debater and skilful reasoner. The possession of intelligence constitutes the man of superior ability and acquirements generally, whose intellect is not only well cultivated, but also well stored.

That which education should consequently comprise, and really consist in, is the teaching of the individual how to exert aright, and in the most appropriate mode, the endowments that he possesses. He should be instructed not only in the use of letters and of figures, but how to apply this use in the best and most advantageous manner. He should be taught not merely to read, but to apply properly his reading; not merely to write, but to apply this acquirement beneficially and practically; not merely to cypher, but to apply his cyphering in the way most advantageous to himself. And these acquisitions are perhaps the whole of what artificial education can confer. This constitutes the tilling of the soil, into which, when so prepared, the seed is to be thrown. Upon artificial

2 Mr. Herbert Spencer, however, considers that " Acquirement of every kind has two values,-value as knowledge, and value as discipline."Herbert Spencer. Education, c. i.

3 Locke defines the business of education to be, not to perfect men in any one of the sciences, but so to open and dispose their minds as may best make them capable of any, when they shall apply themselves to it.— Conduct of the Understanding, s. 19.

ESSENCE OF INTELLECTUAL EDUCATION.

447

education is erected the structure of natural education, which is effected by exerting, appropriately and efficiently, the faculties and powers so prepared for use; which commences as soon as these endowments are ready for action, and continues in reality all through life. In this consists the acquisition and application of knowledge, through common observation, experience, and intercourse with the world, which never ceases to be carried on."

Not only however is education insufficient to teach many branches of knowledge, but certain of those which are the highest of all, such as an acquaintance with the nature of our own being, can be imparted by no artificial teaching. So also, many important intellectual acquirements, such as the power of composing poetry, and of producing works of exalted merit in any department of literature, are quite beyond the reach of any system of education to supply. These are indeed gifts of God, which no labour of man, however assiduous, can by possibility procure. Indeed, many a learned man will be found very ignorant, particularly on the subjects with which he professes to be most conversant. Several of the greatest Greek and Latin scholars, know but little of what is most essential to know of either ancient Greece or ancient Rome. Gorging either the material or the mental frame, does not necessarily by any means conduce to its nutriment. In order to effect this end, the food must be wholesome of its kind, suitable in its nature, and duly digested as well as devoured. Overloading the system, either the material or the mental stomach, often defeats the very object for which the feeding of either kind should serve. Very great readers, and very great eaters, seldom conduce much to the strength of their constitution. Moderation in the case of both, is the only safe and proper rule. Of all knowledge, self-knowledge is at once the most difficult to obtain, and the most valuable, to possess. Nevertheless, no

4 "It is at the very instant a child receives motion and life, that it receives its first instruction. It is sometimes even in the womb where it is conceived that it learns to distinguish between sickness and health."Helvetius. Treatise on Man, s. i. c. ii.

"It is at leaving the college and entering the world that the education of youth begins."-Ibid., c. vii.

6 Sir John Lubbock remarks in reference to the sentiments contained in this passage, which he has been kind enough to peruse for the purpose of expressing his opinion upon the principles here laid down ;-" We are I think at present in great danger of sacrificing true education to mere instruction."

7 Lord Bacon remarks that "in the culture and care of the mind of man, two things are without our command; points of nature, and points of fortune: for the bias of the one, and the condition of the other, our work is limited and tied."—Advancement of Learning, b. ii.

And Helvetius asserts with much truth, that "chance has a necessary and considerable influence on our education."-Treatise on Man, s. i. c. viii.