Essays on Educational Reformers |
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Page 37
... human understanding , he says , is so formed that it best retains what it finds pleasure in receiving . * The rod should be used to correct offences against morals only . Ratich laid great stress on the maintenance of a good feeling the ...
... human understanding , he says , is so formed that it best retains what it finds pleasure in receiving . * The rod should be used to correct offences against morals only . Ratich laid great stress on the maintenance of a good feeling the ...
Page 40
... and , as far as human prudence can be trusted , in those extolled remains of Grecian lawgivers , Lycurgus , Solon , Zaleucus , ( MILTON AND THE INNOVATORS . 41 Charondas , and thence 40 ASCHAM , MONTAIGNE , RATICH , MILTON .
... and , as far as human prudence can be trusted , in those extolled remains of Grecian lawgivers , Lycurgus , Solon , Zaleucus , ( MILTON AND THE INNOVATORS . 41 Charondas , and thence 40 ASCHAM , MONTAIGNE , RATICH , MILTON .
Page 68
... human race by some grand educational discovery , but as a man of calm good sense , who found himself encharged with the bringing up of a young nobleman , he examined the ordinary education of the day , and when it proved unsatisfactory ...
... human race by some grand educational discovery , but as a man of calm good sense , who found himself encharged with the bringing up of a young nobleman , he examined the ordinary education of the day , and when it proved unsatisfactory ...
Page 99
... human nature is that between the hour of our birth and twelve years of age . This is the time , wherein vice and error take root without our being possessed of any instrument to destroy them . ' Throughout this season , the governor is ...
... human nature is that between the hour of our birth and twelve years of age . This is the time , wherein vice and error take root without our being possessed of any instrument to destroy them . ' Throughout this season , the governor is ...
Page 110
... human understand- ing is introduced by the senses , the first reason in le goût aussi sensible , quoiqu'il l'ait moins délicat , et distingue aussi bien les odeurs , quoiqu'il n'y mette pas la même sensualité . Les premières facultés ...
... human understand- ing is introduced by the senses , the first reason in le goût aussi sensible , quoiqu'il l'ait moins délicat , et distingue aussi bien les odeurs , quoiqu'il n'y mette pas la même sensualité . Les premières facultés ...
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Common terms and phrases
acquired apprendre attention autres Basedow besoin bien boys Burgdorf c'est cation child childhood choses Comenius course cultivate deponent verb Dessau doit Émile enfants English être Eustachian tubes everything exercise facts faculties fait faut feel give Göthe grammar heart Herr Wolke homme ideas ignorant important influence instruction interest Jacotot jamais Jesuits knowledge Köthen l'enfant l'homme labour language Latin Latin language lesson Leszno Locke Locke's master means memory ment method mind Montaigne n'est nature Neuhof never notion object Orbis Pictus perhaps Pestalozzi peut Philanthropin practice première principles pupils qu'il qu'on quæ raison Ratich rien Rousseau s'il says scholars schoolmaster senses soon speak Spencer taught teacher teaching things thought tion tongue tous ces mots tout truth understand words writing young youth
Popular passages
Page 304 - But because our understanding cannot in this body found itself- but on sensible things, nor arrive so clearly to the knowledge of God and things invisible, as by orderly conning over the visible and inferior creature, the same method is necessarily to be followed in all discreet teaching.
Page 266 - We have no sympathy but what is propagated by pleasure: I would not be misunderstood; but wherever we sympathize with pain, it will be found that the sympathy is produced and carried on by subtle combinations with pleasure. We have no knowledge, that is, no general principles drawn from the contemplation of particular facts, but what has been built up by pleasure, and exists in us by pleasure alone.
Page 232 - In what way to treat the body; in what way to treat the mind; in what way to manage our affairs; in what way to bring up a family; in what way to behave as a citizen; in what way to utilize all those sources of happiness which nature supplies— how to use all our faculties to the greatest advantage of ourselves and others— how to live completely?
Page 40 - Charondas, and thence to all the Roman edicts and tables with their Justinian, and so down to the Saxon and common laws of England, and the statutes.
Page 254 - Children should be led to make their own investigations, and to draw their own inferences. They should be told as little as possible, and induced to discover as much as possible.
Page 76 - As the strength of the body lies chiefly in being able to endure hardships, so also does that of the mind.
Page 232 - To prepare us for complete living is the function which education has to discharge ; and the only rational mode of judging of any educational course is, to judge in what degree it discharges such function.
Page 106 - Julie, veut que les enfants soient enfants avant que d'être hommes. Si nous voulons pervertir cet ordre, nous produirons des fruits précoces qui n'auront ni maturité ni saveur, et ne tarderont pas à se corrompre; nous aurons de jeunes docteurs et de vieux enfants.
Page 24 - This done thus, let the child, by and by, both construe and parse it over again; so that it may appear that the child doubteth in nothing that his master taught him before. After this, the child must take a paper book, and sitting in some place, where no man shall prompt him, by himself, let him translate into English his former lesson. Then showing it to his master, let the master take from him his Latin book, and pausing an hour at the least, then let the child translate his own English into Latin...
Page 112 - Pour apprendre à penser, il faut donc exercer nos membres, nos sens, nos organes, qui sont les instruments de notre intelligence; et pour tirer tout le parti possible de ces instruments, il faut que le corps, qui les fournit, soit robuste et sain. Ainsi, loin que la véritable raison de l'homme se forme indépendamment du corps, c'est la bonne constitution du corps qui rend les opérations de l'esprit faciles et sûres.