tional merely; it enters more deeply into sectional feelings, local interests, and private welfare; and shapes the education of different individuals, communities and portions of the same country. In the different sections of our own country, education varies according to circumstances. That of one is characterized by manual labor, physical enterprise; that of another by mental effort, and close calculation; and that of a third by superficial attainments, and honorable feelings. So in our Seminaries, Universities, Colleges, Academies and Schools: each has its peculiarities according to circumstances. And they are stamped on the education of those, who attend them. The education of individuals also is strongly marked by circumstances. Every man is educated for some particular calling or station with some specific object in view, that gives character to his attainments, and renders partial his developments. Consequently the glory of his concentrated energies is never witnessed. How general! how universal the influence of circumstances on education! In all periods, every situation, and each instance, it is shaped by circumstances. They give it form and character: though often imperceptibly, yet truly and effectually. Again, education is confined almost entirely to either the physical, intellectual, or moral energies of men. With far the greater part, it is limited to the physical powers. No effort is made to develop any but their bodily strength, animal passions and instinctive feelings. Accordingly the great mass of mankind are raised but little above inferior animals. They labor hard and boast of their strength; gratify their passions, and glory in their shame; eat, drink, sleep and wake, supposing to-morrow will be like the present. They are scarcely aware of their rational, intellectual powers; much less of their ever-expanding and never-dying spirits. Consequently they feel but imperfectly their responsibility; and are governed principally by the fear of human authority. They have been taught to fear or reverence nothing higher. Their education is confined to animal feeling-physical energies. And they have no conception of any thing beyond. The whole intellectual world, and all hereafter, is narrowed down to the animal feeling of the present time. How erroneous ! badly educated! And what are we to anticipate when only the physical energies of men generally are thus developed? How Why surely, what we are beginning to witness, physical power trampling on all authority. The education of others is confined principally to intellect. Not that their physical powers are not necessarily more or less developed; but that their attention is directed almost exclusively to intellectual attainments. From the earliest infancy their minds are taxed; though their bodies are neglected, and their souls forgotten. Nor is it unfrequent that their physical strength gives away under the constant pressure of intellectual studies. And thus they are subjected to all the evils of physical inability - the sufferings of living death, in consequence of an erroneous education. Besides, they are destitute of all those kinder feelings, and sympathetic emotions, which alone result from the cultivation of the moral susceptibilities and become insensible to the more delicate affections of the soul, and elevating hopes of the truly virtuous. They have nothing on which to rest for enjoyment, but intellectual attainments. And even these are small compared with what they might have been under a different course of education. Yet, with what delight are the first developments of intellect discovered by the natural guardian of the infant mind! And with what anxious solicitude are they watched through advancing youth and manhood by those employed in their education. In either stage the development of intellect only seems worthy of an effort. And when carried to the utmost, what may we expect of one destitute of virtue and without strength of body. Little to benefit himself or others. Like Columbus, Franklin or Laplace, he may employ his intellect in useful discoveries; or like Hume, Voltaire and Paine, to curse the world. In either case, he may lead astray, and should never be trusted implicitly. As the barque on the ocean without compass or chart, that rides out the storm, or sinks to the bottom, he may guide us in safety or ruin us forever. The education, of others again, is confined mostly to their moral energies. Those of the body are almost forgotten; only as nature forces their development upon the reluctant soul within. And those of intellect are deemed unworthy of a thought; except as necessary in the rudest stages of society. While the moral susceptibilities are cultivated to the utmost. They are brought into action in every situation-employed in private, the social circle and around the public altar. Nor are those employing them ever satisfied. They become fanatics, religious enthusiasts have zeal without knowledge, and seem resolved on bringing all to their standard. And they enlist in the work all the sympathies of the soul-its tenderest sensibilities, and more compassionate feelings in their enthusiasm. And without intellect to guide, and physical strength to sustain them, they sink under moral excitement and become deranged: a result that might be anticipated from such an education; and one that is often developed, in some of its milder features among the moral reformers of the day. Nor may you reason with them. Reckless of consequences, and regardless of authority, they are not to be convinced or persuaded. They are right, and know they are right; for the plain reason that they know nothing else; and will not be diverted from their course. What degradation! Who would not shrink from such an education? the development of moral energies merely? It never qualified men for the highest attainment the utmost dignity of which they are susceptible. - Thus, as hitherto conducted, shaped by circumstances, and confined to a single feature of the human character, whether physical, intellectual or moral, education may never dissipate the gathering storm, hold in dread suspense, or even guide the disturbed elements of a world in commotion. It is not adequate to the work; and may not be trusted in a general revolution the up-turning of the foundations of society. But, education, based on the invariable characters of men, and conducted upon the established principles of nature, revelation and providence; which prepares them for usefulness and happiness in every situation, and stage of being, may give form to the scattered fragments of broken institutions and bring order out of confusion. Diversified as are the developments of human character, and dissimilar, as they may appear to the careless observer; there are peculiar characteristics of men, that render them similar to one another, and unlike every other being. In their natures, original susceptibilities and ultimate destinies, they are alike. They are material, intellectual, and spiritual — animal, rational and immortal. In these peculiarities, differing from all others, their characters are invariable. And on these uniform traits of character, education should be based. It should develop and strengthen the animal functions; classify and improve the rational faculties; and purify and elevate the spiritual affections in harmonious proportion and perfect symmetry. The animal functions of the human system are to be developed and strengthened by education. Hitherto they have been assigned to the province of nature, and deemed foreign to the objects of education. But a more unphilosophical and dangerous theory has seldom been embraced; as the melancholy results abundantly testify. To this source may be traced numerous evils common to most. The sallow countenance, trembling nerve, and deformed body are among the number; while bodily suffering, mental alienation and premature death are not unknown. Nor will these evils cease to be known and felt, till the influence of education extends to its appropriate sphere of the animal functions. They must be brought under a strict regimen, and made to conform to the laws of their nature. Nor may they be weakened and destroyed by indulgence, or strained and overpowered by exertion. Either extreme is ruinous to the animal system, and prostrates the energies of the body in debility, sickness and death while proper care in childhood, through youth and manhood, to air, diet, dress and exercise, will secure health, activity and long life. The laws of nature are not more uniform than the results of such a course are certain. Nor may the physical energies of men be brought to equal perfection without education. It is this that develops and strengthens in harmonious proportion the animal functions. The rational faculties also are to be classified and improved by education. Ignorant of the essence of mind, and limited in our acquaintance with its operations; we are not to follow the schoolmen in their metaphysical speculations and vain theories. No a priori reasoning may be applied to the mind, and no deductions drawn from it are safe. They only delude and bewilder, without rendering any thing certain, or improving the mind. Nor are the names of Socrates, Plato, and Aristotle, philosophers and metaphysicians of ancient fame; or those of Descartes, Leibnitz and Locke of the modern school, sufficient to sanction their utility, and render safe a practical application. But with Reid, Stewart and Brown, the phenomena of mind may be known, and by induction classified and traced to appropriate mental faculties, that can be improved. And this is the province of education. It should classify these phenomena, and refer them generally to the understand ing and will, or affections: and then more minutely to the dif ferent faculties of each; as perception, memory, reason, judgment, fancy and imagination; or love, hatred, envy, revenge, fear, hope and joy. Faculties thus developed and classified should be improved; especially those of the understanding. Nor is there aught more susceptible of improvement than the rational faculties of the mind. They may be strengthened and expanded without bounds. The perception may be rendered more acute, the memory more retentive, the reason stronger, the judgment better, fancy brighter, and the imagination more lofty. And this by discipline, constant employment, education. They should, therefore, be educated every rational faculty should be brought into action, continued action. And guided in their operations, their relative and united strength may be increased without end. Each progressive step, through endless being, may develop new powers of intellect; and the mind rise higher and higher in its contemplations of unfolding events, and existences infinite. And though it may never fully understand the incomprehensible perfection of infinite intelligence, what may it not attain? Who shall set bounds to the ever-expanding rational faculties of man? And though a work of infinite magnitude, who will deny them an education? Indeed they should be educated for their destiny to look out on immensity, and contemplate scenes eternal. And further, the spiritual affections should be purified and elevated by education. It is not enough that man has a sound body and a sane mind, he must have pure affections a virtuous heart. And yet few only embrace the affections in their systems of education. They are willing to leave them untutored to the guidance of blind chance, or what is no better, nature unsanctified. If they can preserve the health and strength of the body, and develop the intellectual powers of the mind; they seem satisfied that the affections should remain impure and groveling. But what more unwise? while the affections are the moving springs of moral action. What more unphilosophical? while men are possessed of a spiritual nature. Shall we cultivate the inferior parts of their natures, animal and rational; to the entire neglect of the superior, spiritual? Shall our endeavors to improve and elevate be confined to the mortal or even intellectual powers of immortals? How absurd? What folly? Shall we not rather |