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whether； indeed； some of them are based upon either wise or noble
grounds of action。 They question if it be wise to tell people that
you will do for them； out of fear of their power； what you have
left undone； so long as your only motive was compassion for their
weakness and their sorrows。 And； if ignorance of everything which
is needful a ruler should know is likely to do so much harm in the
governing classes of the future； why is it； they ask reasonably
enough； that such ignorance in the governing classes of the past
has not been viewed with equal horror？
Compare the average artisan and the average country squire； and it
may be doubted if you will find a pin to choose between the two in
point of ignorance； class feeling； or prejudice。 It is true that
the ignorance is of a different sortthat the class feeling is in
favour of a different class and that the prejudice has a distinct
savour of wrong…headedness in each casebut it is questionable if
the one is either a bit better； or a bit worse； than the other。
The old protectionist theory is the doctrine of trades unions as
applied by the squires； and the modern trades unionism is the
doctrine of the squires applied by the artisans。 Why should we be
worse off under one regime than under the other？
Again； this sceptical minority asks the clergy to think whether it
is really want of education which keeps the masses away from their
ministrationswhether the most completely educated men are not as
open to reproach on this score as the workmen； and whether；
perchance； this may not indicate that it is not education which
lies at the bottom of the matter？
Once more； these people； whom there is no pleasing； venture to
doubt whether the glory which rests upon being able to undersell
all the rest of the world； is a very safe kind of glorywhether we
may not purchase it too dear； especially if we allow education；
which ought to be directed to the making of men； to be diverted
into a process of manufacturing human tools； wonderfully adroit in
the exercise of some technical industry； but good for nothing else。
And； finally； these people inquire whether it is the masses alone
who need a reformed and improved education。 They ask whether the
richest of our public schools might not well be made to supply
knowledge； as well as gentlemanly habits； a strong class feeling；
and eminent proficiency in cricket。 They seem to think that the
noble foundations of our old universities are hardly fulfilling
their functions in their present posture of half…clerical
seminaries； half racecourses； where men are trained to win a senior
wranglership；＇51＇ or a double…first；＇52＇ as horses are trained
to win a cup； with as little reference to the needs of after…life
in the case of a man as in that of the racer。 And； while as zealous
for education as the rest； they affirm that； if the education of the
richer classes were such as to fit them to be the leaders and the
governors of the poorer； and； if the education of the poorer
classes were such as to enable them to appreciate really wise
guidance and good governance； the politicians need not fear mob…
law； nor the clergy lament their want of flocks； nor the
capitalists prognosticate the annihilation of the prosperity of the
country。
Such is the diversity of opinion upon the why and the wherefore of
education。 And my hearers will be prepared to expect that the
practical recommendations which are put forward are not less
discordant。 There is a loud cry for compulsory education。 We
English； in spite of constant experience to the contrary； preserve
a touching faith in the efficacy of acts of Parliament； and I
believe we should have compulsory education in the courses of next
session； if there were the least probability that half a dozen
leading statesmen of different parties would agree what that
education should be。
Some hold that education without theology is worse than none。
Others maintain； quite as strongly； that education with theology is
in the same predicament。 But this is certain； that those who hold
the first opinion can by no means agree what theology should be
taught； and that those who maintain the second are in a small
minority。
At any rate 〃make people learn to read； write； and cipher；〃 say a
great many； and the advice is undoubtedly sensible as far as it
goes。 But； as has happened to me in former days； those who； in
despair of getting anything better； advocate this measure； are met
with the objection that it is very like making a child practise the
use of a knife； fork； and spoon； without giving it particle of
meat。 I really don't know what reply is to be made to such an
objection。
But it would be unprofitable to spend more time in disentangling；
or rather in showing up the knots in； the ravelled skeins of our
neighbours。 Much more to the purpose is it to ask if we possess
any clue of our own which may guide us among these entanglements。
And by way of a beginning； let us ask ourselvesWhat is education？
Above all things； what is our ideal of a thoroughly liberal
education？of that education which； if we could begin life again；
we would give ourselvesof that education which； if we could mould
the fates to our own will； we would give our children？ Well； I
know not what may be your conceptions upon this matter； but I will
tell you mine； and I hope I shall find that our views are not very
discrepant。
Suppose it were perfectly certain that the life and fortune of
every one of us would； one day or other； depend upon his winning or
losing a game of chess。 Don't you think that we should all
consider it to be a primary duty to learn at least the names and
the moves of the pieces； to have a notion of a gambit； and a keen
eye for all the means of giving and getting out of check？ Do you
not think that we should look with a disapprobation amounting to
scorn； upon the father who allowed his son； or the state which
allowed its members； to grow up without knowing a pawn from a
knight？
Yet it is a very plain and elementary truth； that the life； the
fortune； and the happiness of every one of us； and； more or less；
of those who are connected with us； do depend upon our knowing
something of the rules of a game infinitely more difficult and
complicated than chess。 It is a game which has been played for
untold ages； every man and woman of us being one of the two players
in a game of his or her own。 The chessboard is the world； the
pieces are the phenomena of the universe； the rules of the game are
what we call the laws of Nature。 The player on the other side is
hidden from us。 We know that his play is always fair； just； and
patient。 But also we know； to our cost； that he never overlooks a
mistake； or makes the smallest allowance for ignorance。 To the man
who plays well； the highest stakes are paid； with that sort of
overflowing generosity with which the strong shows delight in
strength。 And one who plays ill is checkmatedwithout haste； but
without remorse。
My metaphor will remind some of you of the famous picture in which
Retzsch ＇53＇ has depicted Satan playing at chess with man for his soul。
Substitute for the mocking fiend in that picture a calm； strong
angel who is playing for love； as we say； and would rather lose
than winand I should accept it as an image of human life。
Well； what I mean by Education is learning the rules of this mighty
game。 In other words； education is the instruction of the
intellect in the laws of Nature； under which name I include not
merely things and their forces； but men and their ways； and the
fashioning of the affections and of the will into an earnest and
loving desire to move in harmony with those laws。 For me；
education means neither more nor less than this。 Anything which
professes to call itself education must be tried by this standard；
and if it fails to stand the test； I will not call it education；
whatever may be the force of authority； or of numbers； upon the
other side。
It is important to remember that； in strictness； there is no such
thing as an uneducated man。 Take an extreme case。 Suppose that an
adult man； in the full vigour of his faculties； could be suddenly
placed in the world； as Adam is said to have been； and then left to
do as he best might。 How long would he be left uneducated？ Not
five minutes。 Nature would begin to teach him； through the eye；
the ear； the touch； the properties of objects。 Pain and pleasure
would be at his elbow telling him to do this and avoid that； and by
slow degrees the man would receive an education which； if narrow；
would be thorough； real； and adequate to his circumstances； though
there would be no extras and very few accomplishments。
And if to this solitary man entered a second Adam or； better still；
an Eve； a new and greater world； that of social and moral
phenomena； would be revealed。 Joys and woes； c