It happens that I have practically some connection with schools for different classes of youth; and I receive many letters from parents respecting the education of their children. In the mass of these letters I am always struck by the precedence which the idea of a “position in life” takes above all other thoughts in the parents’ - more especially in the mothers’ - minds. “The education befitting such and such a station in life” - this is the phrase, this the object, always. They never seek, as far as I can make out, an education good in itself; even the conception of abstract rightness in training rarely seems reached by the writers. But an education “which shall keep a good coat on my son’s back; - which shall enable him to ring with confidence the visitors’ bell at double-belled doors; which shall result ultimately in establishment of a double-belled door to his own house; - in a word, which shall lead to ‘advancement in life’; - this we pray for on bent knees - and this is all we pray for.” It never seems to occur to the parents that there may be an education which, in itself, is advancement in life; - that any other than that may perhaps be advancement in Death; and that this essential education might be more easily got, or given, than they fancy, if they set about it in the right way; while it is for no price, and by no favor, to be got, if they set about it in the wrong. Indeed, among the ideas most prevalent and effective in the mind of this busiest of countries, I suppose the first - at least that which is confessed with the greatest frankness, and put forward as the fittest stimulus to youthful exertion - is this of “Advancement in Life.” May I ask you to consider with me what this idea practically includes, and what it should include? Practically, then, at present, “advancement in life” means, becoming conspicuous in life; - obtaining a position which shall be acknowledged by others to be respectable or honorable. We do not understand by this advancement in general, the mere making of money, but the being known to have made it; not the accomplishment of any great aim, but the being seen to have accomplished it. In a word, we mean the gratification of our thirst for applause. That thirst, if the last infirmity of noble minds, is also the first infirmity of weak ones; and, on the whole, the strongest impulsive influence of average humanity: the greatest efforts of the race have always been traceable to the love of praise, as its greatest catastrophes to the love of pleasure. I am not about to attack or defend this impulse. I want you only to feel how it lies at the root of effort; especially of all modern effort. It is the gratification of vanity which is, with us, the stimulus of toil, and balm of repose; so closely does it touch the very springs of life that the wounding of our vanity is always spoken of (and truly) as in its measure mortal; we call it “mortification,” using the same expression which we should apply to a gangrenous and incurable bodily hurt. And although few of us may be physicians enough to recognize the various effect of this passion upon health and energy, I believe most honest men know, and would at once acknowledge, its leading power with them as a motive. The seaman does not commonly desire to be made captain only because he knows he can manage the ship better than any other sailor on board. He wants to be made captain that he may be called captain. The clergyman does not usually want to be made a bishop only because he believes no other hand can, as firmly as his, direct the diocese through its difficulties. He wants to be made bishop primarily that he may be called “My Lord.” And a prince does not usually desire to enlarge, or a subject to gain, a kingdom, because he believes that no one else can as well serve the State, upon its throne; but, briefly, because he wishes to be addressed as “Your Majesty,” by as many lips as may be brought to such utterance. This, then, being the main idea of “advancement in life,” the force of it applies, for all of us, according to our station, particularly to that secondary result of such advancement which we call “getting into good society.” We want to get into good society, not that we may have it, but that we may be seen in it; and our notion of its goodness depends primarily on its conspicuousness. |
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