“E quosto ti sia sempre piombo aï piedi,
Per farti mover lento, com’ uom lasso,
Ed al si ed al no, che tu non vedi;
Che quegli e tra gli stolti bene abbasso,
Che senza disfcinzion afferma o nega,
Nell’ un così come nell’ altro passo;
Perch’ egl’ incontra che piú volte piega
L’ opinion corrente in falsa parte,
E poi l’ affetto lo intelletto lega.
Vie piú che indarno da riva si parte,
Perche non toma tal qual ei si move,
Chi pesca per lo vero e noil ha l’ arte.”
DANTE, “Paradiso,” Canto XIII.

The elements of Catholic philosophy may no longer be looked upon as out of place in the education of our girls, or as being reserved for the use of learned women and girlish oddities. They belong to every well-grounded Catholic education, and the need for them will be felt more and more. They are wanted to balance on the one hand the unthinking impulse of living for the day, which asks no questions so long as the “fun” holds out, and on the other to meet the urgency of problems which press upon the minds of the more thoughtful as they grow up. When this teaching has been long established as part of an educational plan it has been found to give steadiness and unity to the whole; something to aim at from the beginning, and in the later years of a girl’s education something which will serve as foundation for all branches of future study, so that each will find its place among the first principles, not isolated from the others but as part of a whole. The value of these elements for the practical guidance of life is likewise very great. A hold is given in the mind to the teaching of religion and conduct which welds into one defence the best wisdom of this world and of the next. For instance, the connexion between reason and faith being once established, the fear of permanent disagreement between the two, which causes so much panic and disturbance of mind, is set at rest.

There is a certain risk at the outset of these studies that girls will take the pose of philosophical students, and talk logic and metaphysics, to the confusion of their friends and of their own feelings later on, when they come to years of discretion and realize the absurdity of these “lively sallies,” as they would have been called in early Victorian times the name alone might serve as a warning to the incautious! They may perhaps go through an argumentative period and trample severely upon the opinions of those who are not ready to have their majors “distinguished” and their minors “conceded,” and, especially, their conclusions denied. But these phases will be outlived and the hot-and-cold remembrance of them will be sufficient expiation, with the realization that they did not know much when they had taken in the “beggarly elements” which dazzled them for a moment. The more thoughtful minds will escape the painful phase altogether.

There are three special classes among girls whose difficulties of mind call for attention. There are those who frisk playfully along, taking the good things of life as they come “the more the better” whom, as children, it is hard to call to account. They are lightly impressed and only for a moment by the things they feel, and scarcely moved at all by the things they understand. The only side which seems troublesome in their early life is that there is so little hold upon it. They are unembarrassed and quite candid about their choice; it is the enjoyable good, life on its pleasantest side. And this disposition is in the mind as well as in the will; they cannot see it in any other way. Restraint galls them, and their inclination is not to resist but to evade it. These are kitten-like children in the beginning, and they appear charming. But when the kitten in them is overgrown, its playful evasiveness takes an ugly contour and shows itself as want of principle. The tendency to snatch at enjoyment hardens into a grasping sense of market values, and conscience, instead of growing inexorable, learns to be pliant to circumstances. Debts weigh lightly, and duties scarcely weigh at all. Concealment and un-truthfulness come in very easily to save the situation in a difficulty, and once the conduct of life is on the down-grade it slides quickly and far, for the sense of responsibility is lacking and these natures own no bond of obligation. They have their touch of piety in childhood, but it soon wears off, and in its best days cannot stand the demands made upon it by duty; it fails of its hold upon the soul, like a religion without a sacrifice. In these minds some notions of ethics leave a barbed arrow of remorse which penetrates further than piety. They may soothe themselves with the thought that God will easily forgive, later on, but they cannot quite lose consciousness of the law which does not forgive, of the responsibility of human acts and the inevitable punishment of wrong-doing which works itself out, till it calls for payment of the last farthing. And by this rough way of remorse they may come back to God. Pope Leo XIII spoke of it as their best hope, an almost certain means of return. The beautiful also may make its appeal to these natures on their best side, and save them preventively from themselves, but only if the time of study is prolonged enough for the laws of order and beauty to be made comprehensible to them, so that if they admire the best, remorse may have another hold and reproach them with a lowered ideal.

In opposition to these are the minds to which, as soon as they become able to think for themselves, all life is a puzzle, and on every side, wherever they turn, they are baffled by unanswerable questions. These questions are often more insistent and more troublesome because they cannot be asked, they have not even taken shape in the mind. But they haunt and perplex it. Are they the only ones who do not know? Is it clear to every one else? This doubt makes it difficult even to hint at the perplexity. These are often naturally religious minds, and outside the guidance of the Catholic Church, in search of truth, they easily fall under the influence of different schools of thought which take them out of their depth, and lead them further and further from the reasonable certainty about first principles which they are in search of. Within the Church, of course, they can never stray so far, and the truths of faith supply their deepest needs. But if they want to know more, to know something of themselves, and to have at least some rational knowledge of the universe, then to give them a hold on the elements of philosophical knowledge is indeed a mental if not a spiritual work of mercy, for it enables them to set their ideas in order by the light of a few first principles, it shows them on what plane their questions lie, it enables them to see how all knowledge and new experience have connexions with what has gone before, and belong to a whole with a certain fitness and proportion. They learn also thus to take themselves in hand in a reasonable way; they gain some power of attributing effects to their true causes, so as neither to be unduly alarmed nor elated at the various experiences through which they will pass.

Between these two divisions lies a large group, that of the “average person,” not specially flighty and not particularly thoughtful. But the average person is of very great importance. The greatest share in the work of the world is probably done by “average” people, not only for the obvious reason that there are more of them, but also because they are more accessible, more reliable, and more available for all kinds of responsibility than those who have made themselves useless by want of principle, or those whose genius carries them away from the ordinary line. They are accessible because their fellow-creatures are not afraid of them; they are not too fine for ordinary wear, nor too original to be able to follow a line laid down for them, and if they take a line of their own it is usually intelligible to others.

To these valuable “average” persons the importance of some study of the elements of philosophy is very great. They can hardly go through an elementary course of mental science without wishing to learn more, and being lifted to a higher plane. The weak point in the average person is a tendency to sink into the commonplace, because the consciousness of not being brilliant induces timidity, and timidity leads to giving up effort and accepting a fancied impossibility of development which from being supposed, assumed, and not disturbed, becomes in the end real.

On the other hand the strong point of the average person is very often common sense, that singular, priceless gift which gives a touch of likeness among those who possess it in all classes, high or low in the sovereign, the judge, the ploughman, or the washerwoman, a likeness that is somewhat like a common language among them and makes them almost like a class apart. Minds endowed with common sense are an aristocracy among the “average,” and if this quality of theirs is lifted above the ordinary round of business and trained in the domain of thought it becomes a sound and wide practical judgment. It will observe a great sobriety in its dealings with the abstract; the concrete is its kingdom, but it will rule the better for having its ideas systematized, and its critical power developed. Self-diffidence tends to check this unduly, and it has to be strengthened in reasonably supporting its own opinion which is often instinctively true, but fails to find utterance. It is a help to such persons if they can learn to follow the workings of their own mind and gain confidence in their power to understand, and find some intellectual interest in the drudgery which in every order of things, high or low, is so willingly handed over to their good management. These results may not be showy, but it is a great thing to strengthen an “average” person, and the reward of doing so is sometimes the satisfaction of seeing that average mind rise in later years quite above the average and become a tower of steady reflection; while to itself it is a new life to gain a view of things as a whole, to find that nothing stands alone, but that the details which it grasps in so masterly a manner have their place and meaning in the scheme of the universe.

It is evident that even this elementary knowledge cannot be given in the earliest years of the education of girls, and that it is only possible to attempt it in schools and school-rooms where they can be kept on for a longer time of study. Every year that can be added to the usual course is of better value, and more appreciated, except by those who are restless to come out as soon as possible. No reference is made here to those exceptional cases in which girls are allowed to begin a course of study at a time when the majority have been obliged to finish their school life.

As the elements of philosophy are not ordinarily found in the curriculum of girls’ schools or schoolroom plans, it may not be out of place to say a few words on the method of bringing the subject within their reach.

In the first place it should be kept in view from the beginning, and some preparation be made for it even in teaching the elements of subjects which are most elementary. Thus the study of any grammar may serve remotely as an introduction to logic, even English grammar which, beyond a few rudiments, is a most disinterested study, valuable for its by-products more than for its actual worth. But the practice of grammatical analysis is certainly a preparation for logic, as logic is a preparation for the various branches of philosophy. Again some preliminary exercises in definition, and any work of the like kind which gives precision in the use of language, or clear ideas of the meanings of words, is preparatory work which trains the mind in the right direction. In the same way the elements of natural science may at least set the thoughts and inquiries of children on the right track for what will later on be shown to them as the “disciplines” of cosmology and pyschology.

To make preparatory subjects serve such a purpose it is obviously required that the teachers of even young children should have been themselves trained in these studies, so far at least as to know what they are aiming at, to be able to lay foundations which will not require to be reconstructed. It is not the matter so much as the habits of mind and work that are remotely prepared in the early stages, but without some knowledge of what is coming afterwards this preparation cannot be made. In order of arrangement it is not possible for the different branches to be taught to girls according to their normal sequence; they have to be adapted to the capacity of the minds and their degree of development. Some branches cannot even be attempted during the school-room years, except so far as to prepare the mind incidentally during the study of other branches. The explanation of certain terms and fundamental notions will serve as points of departure when opportunities for development are accessible later on, as architects set “toothings” at the angles of buildings that they may be bonded into later constructions. By this means the names of the more abstruse branches are kept out of sight, and it is emphasized that the barest elements alone are within reach at present, so that the permanent impression may be not “how much I have learned,” but “how little I know and how much there is to learn.” This secures at least a fitting attitude of mind in those who will never go further, and increases the thirst of those who really want more.

The most valuable parts of philosophy in the education of girls are:

1. Those which belong to the practical side logic, for thought; ethics, for conduct; aesthetics, for the study of the arts.

2. In speculative philosophy the “disciplines” which are most accessible and most necessary are psychology, and natural theology which is the very crown of all that they are able to learn.

General metaphysics and cosmology, and in pyschology the subordinate treatises of criteriology and idealogy are beyond their scope.

Logic, as a science, is not a suitable introduction, though some general notions on the subject are necessary as preliminary instructions. Cardinal Mercier presents these under “propaedeutics,” even for his grown-up scholars, placing logic properly so called in its own rank as the complement of the other treatises of speculative philosophy, seen in retrospect, a science of rational order amongst sciences.

The “notions of logic” with which he introduces the other branches are, says the Cardinal, so plain that it is almost superfluous to enumerate them, “tant elles sont de simple bon sens,” and he disposes of them in two pages of his textbook. Obviously this is not so simple when it comes to preparing the fallow ground of a girl’s mind; but it gives some idea of the proportion to be observed in the use of this instrument at the outset, and may save both the teacher and the child from beguiling themselves to little purpose among the moods and figures of the syllogism. The preliminary notions of logic must be developed, extended, and supplemented through the whole course as necessity arises, just as they have been already anticipated through the preparatory work done in every elementary subject. This method is not strictly scientific nor in accordance with the full-grown course of philosophy; it only claims to have “lé simple bon sens” in its favour, and the testimony of experience to prove that it is of use. And it cannot be said to be wholly out of rational order if it follows the normal development of a growing mind, and answers questions as they arise and call for solution. It may be a rustic way of learning the elements of philosophy, but it answers its purpose, and does not interfere with more scientific and complete methods which may come later in order of time.

The importance of the “discipline” of psychology can scarcely be over-estimated. With that of ethics it gives to the minds of women that which they most need for the happy attainment of their destiny in any sphere of life and for the fulfilment of its obligations. They must know themselves and their own powers in order to exercise control and direction on the current of their lives. The complaint made of many women is that they are wanting in self-control, creatures of impulse, erratic, irresponsible, at the mercy of chance influences that assume control of their lives for the moment, subject to “nerves,” carried away by emotional enthusiasm beyond all bounds, and using a blind tenacity of will to land themselves with the cause they have embraced in a dead-lock of absurdity.

Such is the complaint. It would seem more pardonable if this tendency to extremes and impulsiveness were owned to as a defect. But to be erratic is almost assumed as a pose. It is taken up as if self-discipline were dull, and control reduced vitality and killed the interest of life. The phase may not last, stronger counsels may prevail again. In a few years it may be hoped that this school of “impressionism” in conduct will be out of vogue, but for the moment it would seem as if its weakness and mobility, and restlessness were rather admired. It has created a kind of automobilism if the word may be allowed of mind and manners, an inclination to be perpetually “on the move,” too much pressed for time to do anything at all, permanently unsettled, in fact to be unsettled is its habitual condition if not its recognized plan of life.

It is not contended that psychology and ethics would of themselves cure this tendency, but they would undoubtedly aid in doing so, for the confusion of wanting to do better and yet not knowing what to do is a most pathetic form of helplessness. A little knowledge of psychology would at least give an idea of the resources which the human soul has at its command when it seeks to take itself in hand. It would allow of some response to a reasonable appeal from outside. And all the time the first principles of ethics would refuse to be killed in the mind, and would continue to bear witness against the waste of existence and the diversion of life from its true end.

Rational principles of aesthetics belong very intimately to the education of women. Their ideas of beauty, their taste in art, influence very powerfully their own lives and those of others, and may transfigure many things which are otherwise liable to fall into the commonplace and the vulgar. If woman’s taste is trained to choose the best, it upholds a standard which may save a generation from decadence. This concerns the beautiful and the fitting in all things where the power of art makes itself felt as “the expression of an ideal in a concrete work capable of producing an impression and attaching the beholder to that ideal which it presents for admiration.” [1 Cardinal Mercier, “General Metaphysics,” Part iv., Ch. iv.] It touches on all questions of taste, not only in the fine arts but in fiction, and furniture, and dress, and all the minor arts of life and adaptation of human skill to the external conditions of living. The importance of all these in their effect on the happiness and goodness of a whole people is a plea for not leaving out the principles of aesthetics, as well as the practice of some form of art from the education of girls.

The last and most glorious treatise in philosophy of which some knowledge can be given at the end of a school course is that of natural theology. If it is true, as they say, that St. Thomas Aquinas at the age of five years used to go round to the monks of Monte Cassino pulling them down by the sleeve to whisper his inquiry, “quid est Deus”? it may be hoped that older children are not incapable of appreciating some of the first notions that may be drawn from reason about the Creator, those truths “concerning the existence of God which are the supreme conclusion and crown of the department of physics, and those concerning His nature which apply the truths of general metaphysics to a determinate being, the Absolutely Perfect.” [1 Cardinal Mercier, “Natural Theology,” Introduction.] It is in the domain of natural theology that they will often find a safeguard against difficulties which may occur later in life, when they meet inquirers whose questions about God are not so ingenuous as that of the infant St. Thomas. The armour of their faith will not be so easily pierced by chance shots as if they were without preparation, and at the same time they will know enough of the greatness of the subject not to challenge “any unbeliever” to single combat, and undertake to prove against all opponents the existence and perfections of God.

For instruction as well as for defence the relation of philosophy to revealed truth should be explained. It is necessary to point out that while science has its own sphere within which it is independent, having its own principles and methods and means of certitude, [1 De Bonald and others were condemned and reproved by Gregory XVI for teaching that reason drew its first principles and grounds of certitude from revelation.] yet the Church as the guardian of revealed truth is obliged to prosecute for trespass those who in teaching any science encroach by affirmation or contradiction on the domain of revelation.

To sum up, therefore, logic can train the students to discriminate between good and bad arguments, which few ordinary readers can do, and not even every writer. Ethics teaches the rational basis of morals which it is useful for all to know, and psychology can teach to discriminate between the acts of intellect and will on the one hand and imagination and emotion on the other, and so furnish the key to many a puzzle of thought that has led to false and dangerous theorizing.

The method of giving instruction in the different branches of philosophy will depend so much on the preparation of the particular pupils, and also on the cast of mind of the teachers, that it is difficult to offer suggestions, except to point out this very fact that each mind needs to be met just where it is with its own mental images, vocabulary, habit of thought and attention, all calling for consideration and adaptation of the subject to their particular case. It depends on the degree of preparation of the teachers to decide whether the form of a lecture is safest, or whether they can risk themselves in the arena of question and answer, the most useful in itself but requiring a far more complete training in preparation. If it can be obtained that the pupils state their own questions and difficulties in writing, a great deal will have been gained, for a good statement of a question is half-way to the right solution. If, after hearing a lecture or oral lesson, they can answer in writing Borne simple questions carefully stated, it will be a further advance. It is something to grasp accurately the scope of a question. The plague of girls’ answers is usually irrelevancy from want of thought as to the scope of questions or even from inattention to their wording. If they can be patient in face of unanswered difficulties, and wait for the solution to come later on in its natural course, then at least one small fruit of their studies will have been brought to maturity; and if at the end of their elementary course they are convinced of their own ignorance, and want to know more, it may be said that the course has not been unsuccessful.

It is not, however, complete unless they know something of the history of philosophy, the great schools, and the names which have been held in honour from the beginning down to our own days. They will realize that it is good to have been born in their own time, and to learn such lessons now that the revival of scholastic philosophy under Leo XIII and the development of the neo-scholastic teaching have brought fresh life into the philosophy of tradition, which although it appears to put new wine into old bottles, seems able to preserve the wine and the bottles together.