第12章

These truths will be brought to our minds with much additional evidence if we compare in this respect the case of brutes with that of men. Among the inferior animals, breed is a circumstance of considerable importance, and a judicious mixture and preservation in this point is found to be attended with the most unequivocal results. But nothing of that kind appears to take place in our own species. A generous blood, a gallant and fearless spirit is by no means propagated from father to son. When a particular appellation is granted, as is usually practised in the existing governments of Europe, to designate the descendants of a magnanimous ancestry, we do not find, even with all the arts of modern education, to assist, that such descendants are the legitimate representatives of departed heroism. Whence comes this difference? Probably from the more irresistible operation of moral causes. It is not impossible that among savages those differences would be conspicuous which with us are annihilated. It is not unlikely that if men, like brutes, were withheld from the more considerable means of intellectual improvement, if they derived nothing from the discoveries and sagacity of their ancestors, if each individual had to begin absolutely de novo in the discipline and arrangement of his ideas, blood or whatever other circumstances distinguish one man from another at the period of his nativity would produce as memorable effects in man as they now do in those classes of animals that are deprived of our advantages. Even in the case of brutes, education and care on the part of the man seem to be nearly indispensable, if we would not have the foal of the finest racer degenerate to the level of the cart-horse. In plants the peculiarities of soil decide in a great degree upon the future properties of each. But who would think of forming the character of a human being by the operations of heat and cold, dryness and moisture upon the animal frame? With us moral considerations swallow up the effects of every other accident. Present a pursuit to the mind, convey to it the apprehension of calamity or advantage, excite it by motives of aversion or motives of affection, and the slow and silent influence of material causes perishes like dews at the rising of the sun.

The result of these considerations is that at the moment of birth man has really a certain character, and each man a character different from his fellows. The accidents which pass during the months of percipiency in the womb of the mother produce a real effect. Various external accidents, unlimited as to the period of their commencement, modify in different ways the elements of the animal frame. Everything in the universe is linked and united together. No event, however minute and imperceptible, is barren of a train of consequences, however comparatively evanescent those consequences may in some instances be found. If there have been philosophers that have asserted otherwise, and taught that all minds from the period of birth were precisely alike, they have reflected discredit by such an incautious statement upon the truth they proposed to defend.

But, though the original differences of man and man be arithmetically speaking something, speaking in the way of a general and comprehensive estimate they may be said to be almost nothing. If the early impressions of our childhood may by a skilful observer be as it were obliterated almost as soon as made, how much less can the confused and unpronounced impressions of the womb be expected to resist the multiplicity of ideas that successively contribute to wear out their traces? If the temper of the man appear in many instances to be totally changed, how can it be supposed that there is anything permanent and inflexible in the propensities of a new-born infant? and, if not in the character of the disposition, how much less in that of the understanding?

Speak the language of truth and reason to your child, and be under no apprehension for the result. Show him that what you recommend is valuable and desirable, and fear not but he will desire it. Convince his understanding, and you enlist all his powers animal and intellectual in your service.

How long has the genius of education been disheartened and unnerved by the pretence that man is born all that it is possible for him to become?

How long has the jargon imposed upon the world which would persuade us that in instructing a man you do not add to, but unfold his stores? The miscarriages of education do not proceed from the boundedness of its powers, but from the mistakes with which it is accompanied. We often inspire disgust, where we mean to infuse desire. We are wrapped up in ourselves, and do not observe, as we ought, step by step the sensations that pass in the mind of our hearer. We mistake compulsion for persuasion, and delude ourselves into the belief that despotism is the road to the heart.

Education will proceed with a firm step and with genuine lustre when those who conduct it shall know what a vast field it embraces; when they shall be aware that the effect, the question whether the pupil shall be a man of perseverance and enterprise or a stupid and inanimate dolt, depends upon the powers of those under whose direction he is placed and the skill with which those powers shall be applied. Industry will be exerted with tenfold alacrity when it shall be generally confessed that there are no obstacles to our improvement which do not yield to the powers of industry.

Multitudes will never exert the energy necessary to extraordinary success, till they shall dismiss the prejudices that fetter them, get rid of the chilling system of occult and inexplicable causes, and consider the human mind as an intelligent agent, guided by motives and prospects presented to the understanding, and not by causes of which we have no proper cognisance and can form no calculation.