An Enquiry Concerning the Principles of Political Justice and Its Influence on General Virtue, Fourth Edition : Book 6, Chapter 08 : Of National Education
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(1756 - 1836) ~ Respected Anarchist Philosopher and Sociologist of the Enlightenment Era : His most famous work, An Inquiry concerning Political Justice, appeared in 1793, inspired to some extent by the political turbulence and fundamental restructuring of governmental institutions underway in France. Godwin's belief is that governments are fundamentally inimical to the integrity of the human beings living under their strictures... (From : University of Pennsylvania Bio.)
• "Courts are so encumbered and hedged in with ceremony, that the members of them are always prone to imagine that the form is more essential and indispensable, than the substance." (From : "Instructions to a Statesman," by William Godwin.)
• "Fickleness and instability, your lordship will please to observe, are of the very essence of a real statesman." (From : "Instructions to a Statesman," by William Godwin.)
• "Anarchy and darkness will be the original appearance. But light shall spring out of the noon of night; harmony and order shall succeed the chaos." (From : "Instructions to a Statesman," by William Godwin.)
Book 6, Chapter 08
Arguments in its favor. - Answer. - I. It Pro- duces permanence of opinion. - Nature of prejudice and judgment described. - 2. It re- quires uniformity of operation. - 3. It is the mirror and tool of national government. - The right of punishing, not founded in the pre- vious function of instructing.
A MODE in which government has been accustomed to interfere, for the purpose of influencing opinion, is by the superintendence it has in a greater or less degree, exerted in the article of education. It is worthy of observation that the idea of this superintendence has obtained the countenance of several of the zealous advocates of political reform. The question relative to its propriety or impropriety is entitled, on that account, to the more deliberate examination.
The argument in its favor have been already anticipated. 'Can it be justifiable in those persons who are appointed to the functions of magistracy, and whose duty it is to consult for the public welfare, to neglect the cultivation of the infant mind, and to suffer its future excellence or depravity to be at the disposal of fortune? Is it possible for patriotism and the love of the public to be made the characteristic of a whole people in any other way so successfully as by rendering the early communication of these virtues a national concern? If the education of our youth be entirely confided to the prudence of their parents, or the accidental benevolence of private individuals, will it not be a necessary consequence that some will be educated to virtue, others to vise, and others again entirely neglected?' To these considerations it has been added, 'That the maxim which has prevailed in the majority of civilized countries, that ignorance of the law is no apology for the breach of it, is in the highest degree iniquitous; and that government cannot justly punish us for our crimes when committed unless it have forewarned us against their commission, which cannot be adequately done without something of the nature of public education.'
The propriety or impropriety of any project for this purpose must be determined by the general consideration of its beneficial or injurious tendency. If the exertions of the magistrate in behalf of any system of instruction will stand the test, as conducive to the public service, undoubtedly he cannot be justified in neglecting them. If, on the contrary, they conduce to injury, it is wrong and unjustifiable that they should be made.
The injuries that result from a system of national education are, in the first place, that all public establishments include in them the idea of permanence. They endeavor, it may be, to secure and to diffuse whatever of advantageous to society is already known, but they forget that more remains to be known. If they realized the most substantial benefits at the time of their introduction, they must inevitably become less and less useful as they increased in duration. But to describe them as useless is a very feeble expression of their demerits. They actively restrain the flights of mind, and fix it in the belief of exploded errors. It has frequently been observed of universities, and extensive establishments for the purpose of education, that the knowledge taught there is a century behind the knowledge which exists among the unshackled and unprejudiced members of the same political community. The moment any scheme of proceeding gains a permanent establishment, it becomes impressed, as one of its characteristic features, with an aversion to change. Some violent concussion may oblige its conductors to change an old system of philosophy for a system less obsolete; and they are then as pertinaciously attached to this second doctrine as they were to the first. Real intellectual improvement demands that mind should, as speedily as possible, be advanced to the height of knowledge already existing among the enlightened members of the community, and start from thence in the pursuit of further acquisitions. But public education has always expended its energies in the support of prejudice; it teaches its pupils, not the fortitude that shall bring every proposition to the test of examination, but the art of vindicating such tenets as may chance to be established. We study Aristotle, or Thomas Aquinas, or Bellarmine, or chief justice Coke, not that we may detect their errors, but that our minds may be fully impregnated with their absurdities. This feature runs through every species of public establishment; and, even in the petty institution of Sunday schools, the chief lessons that are taught are a superstitious veneration for the church of England, and to bow to every man in a handsome coat. All this is directly contrary to the true interests of mankind. All this must be unlearned before we can begin to be wise.
It is the characteristic of mind to be capable of improvement. An individual surrenders the best attribute of man, the moment he resolves to adhere to certain fixed principles, for reasons not now present to his mind, but which formerly were.1 The instant in which he shuts upon himself the career of inquiry is the instant of his intellectual decease. He is no longer a man; he is the ghost of departed man. 'There can be no scheme more egregiously stamped with folly than that of separating a tenet from the evidence upon which its validity depends. If I cease from the habit of being able to recall this evidence, my belief is no longer a perception, but a prejudice: it may influence me like a prejudice; but cannot animate me like a real apprehension of truth. The difference between the man thus guided and the man that keeps his mind perpetually alive is the difference between cowardice and fortitude. The man who is, in the best sense, an intellectual being delights to recollect the reasons that have convinced him, to repeat them to others, that they may produce conviction in them, and stand more distinct and explicit in his own mind; and, he adds to this a willingness to examine objections, because he takes no pride in consistent error. The man who is not capable of this salutary exercise, to what valuable purpose can he be employed? Hence it appears that no vise can be more destructive than that which teaches us to regard any judgment as final, and not open to review. The same principle that applies to individuals applies to communities, There is no proposition at present apprehended to be true so valuable as to justify the introduction of an establishment for the purpose of inculcating it on mankind. Refer them to reading, to conversation, to meditation; but teach them neither creeds nor catechisms, either moral or political.
Secondly, the idea of national education is founded in an inattention to the nature of mind. Whatever each man does for himself is done well; whatever his neighbors or his country undertake to do for him is done ill. It is our wisdom to incite men to act for themselves, not to retain them in a state of perpetual pupilage. He that learns because he desires to learn will listen to the instructions lie receives, and apprehend their meaning. He that teaches because he desires to teach will discharge his occupation with enthusiasm and energy. But the moment political institution undertakes to assign to every man his place, the functions of all will be discharged with supineness and indifference. Universities and expensive establishments have long been remarked for formal dullness. Civil policy has given me the power to appropriate my estate to certain theoretical purposes; but it is an idle presumption to think I can entail my views, as I can entail my fortune. Remove those obstacles which prevent men from seeing, and which restrain them from pursuing their real advantage; but do not absurdly undertake to relieve them from the activity which this pursuit requires. What I earn, what I acquire only because I desire to acquire it, I estimate at its true value; but what is thrust upon me may make me indolent, but cannot make respectable. It is an extreme folly to endeavor to secure to others, independently of exertion on their part, the means of being happy. - This whole proposition of national education is founded upon a supposition which has been repeatedly refuted in this work, but which has recurred upon us in a thousand forms, that unpatronized truth is inadequate to tire purpose of enlightening mankind.
Thirdly, the project of a national education ought uniformly to be discouraged on account of its obvious alliance with national government. This is an alliance of a more formidable nature than the old and much contested alliance of church and state. Before we put so powerful a machine under the direction of so ambiguous an agent, it behooves us to consider well what it is that we do. Government will not fail to employ it, to strengthen its hands, and perpetuate its institutions. If we could even suppose the agents of government not to propose to themselves an object which will be apt to appear in their eyes, not merely innocent, but meritorious; the evil would not the less happen. Their views as instituters of a system of education will not fail to be analogous to their views in their political capacity: the data upon which their conduct as statesmen is vindicated will be the data upon which their instructions are founded. It is not true that our youth ought to be instructed to venerate the constitution, however excellent; they should be led to venerate truth; and the constitution only so far as it corresponds with their uninfluenced deductions of truth. Had the scheme of a national education been adopted when despotism was most triumphant, it is not to be believed that it could have for ever stifled the voice of truth. But it would have been the most formidable and profound contrivance for that purpose that imagination can suggest. Still, in the countries where liberty chiefly prevails, it is reasonably to be assumed that there are important errors, and a national education has the most direct tendency to perpetuate those errors, and to form all minds upon one model.
It is not easy to say whether the remark 'that government cannot justly punish offenders, unless it have previously informed them what is virtue and what is offense' be entitled to a separate answer. It is to be hoped that mankind will never have to learn so important a lesson through so incompetent a channel. Government may reasonably and equitably presume that men who live in society know that enormous crimes are injurious to the public weal, without its being necessary to announce them as such, by laws, to be proclaimed by heralds, or expounded by curates. It has been alleged that 'mere reason may teach me not to strike my neighbor; but will never forbid my sending a sack of wool from England, or printing the French constitution in Spain'. This objection leads to the true distinction upon the subject. All real crimes that that can be supposed to be the fit objects of judicial animadversion are capable of being discerned without the teaching of law. All supposed crimes not capable of being so discerned are truly and unalterably placed beyond the cognizance of a sound criminal justice. It is true that my own understanding would never have told me that the exportation of wool was a crime: neither do I believe it is a crime, now that law has been made affirming it to be such. It is a feeble and contemptible palliation of iniquitous punishments to signify to mankind beforehand that you intend to inflict them. Men of a lofty and generous spirit would almost be tempted to exclaim: Destroy us if you please; but do not endeavor, by a national education, to destroy in our understandings the discernment of justice and injustice. The idea of such an education, or even perhaps of the necessity of a written law, would never have occurred if government and jurisprudence had never attempted the arbitrary conversion of innocence into guilt.
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