Like Descartes, Benedict de Spinoza and Gottfried Wilhelm Leibniz also outlined rationalistic philosophical systems. Decisive for educational theory was their statement that knowledge and experience originate in thinking (not in sense impressions, which can provide only examples and individual facts) and that formal thinking categories should form the substance of education. They believed that the aim of education should be the mastery of thinking and judgment rather than the mere assimilation of facts. The Protestant demand for universal elementary education
The schools that were actually developed fell short of these philosophically based demands. This is especially true of elementary education. In the Middle Ages, the grammar schools (especially for the education of the clergy) had developed, and the humanism of the Renaissance had strengthened this tendency; only those who knew Latin and Greek could be considered educated. For basic, popular education there were meagre arrangements. Although schools for basic writing and arithmetic had been established as early as the 13th and 14th centuries, they were almost exclusively in the towns; the rural population had to be content with religious instruction within the framework of the church. This changed as a result of Protestantism. John Wycliffe had demanded that everyone become a theologian, and Martin Luther, by translating the Holy Scriptures, made the reading of original works possible. Everyone, he asserted, should have access to the source of belief, and all children should go to school. So it happened that church regulations of the 16th and 17th centuries began to contain items governing schools and the instruction of young people (mainly in reading and religion). At first, the Protestant schools were directed and supported almost entirely by the church. Not until the 18th century, following the general tendency toward secularization, did the state begin to assume responsibility for supporting the schools. Education in 17th-century Europe Central European theories and practices
It was while Europe was being shaken by religious wars and was disintegrating into countless small states that such writers as Campanella and Bacon dreamed their Utopias (La Città del sole and the New Atlantis, respectively), where peace and unity would be had through logical and realistic means. To even attempt realizing this dream, however, man needed suitable education. Both leading representatives of so-called pedagogic realism, Wolfgang Ratke and John Amos Comenius, were motivated by this ideal of world improvement through a comprehensive reform of the school system. Despite this common starting point, however, both were highly distinct personalities and, moreover, had divergent influences on the development of education and schools. The pedagogy of Ratke
Wolfgang Ratke (1571–1635), a native of Holstein in Germany, journeyed to England, Holland, and through the whole of Germany and to Sweden expounding his ideas to the political authorities and finding considerable support. His plans for progressive reform failed for several reasons. First, political conditions during the Thirty Years’ War were understandably not favourable for any kind of planning or reform of schools. Moreover, Ratke demonstrated little practical ability in executing his plans. Finally, Ratke’s ideas were not free of exaggerations. He promised, for example, to be able to teach 10 languages in five years—each language in six months.
His ideas about the art of teaching are, nevertheless, of importance for the theory and practice of education. First, he believed that knowledge of things must precede words about things. This “sense realism” means that individual experience in contact with reality is the origin of knowledge; principles of knowledge follow, rather than precede, the study of specifics.
Second, everything must follow the order and course of what may be called human nature. In modern terms, one would say that a lesson should be designed with psychological conditions taken into consideration.
Third, he asserted that everything should be taught first in the mother language, the mother language being the natural and practical language for children and the one that allows them to concentrate wholly on the business at hand. Only when the mother language is fully commanded should a child attempt a foreign language; then special attention should be paid to speaking it rather than merely reading it.
Fourth, Ratke emphasized what might now be called a kind of programmed learning. One piece of work should be fully completed before progress is made to the next piece, and there should be constant repetition and practice. The teacher’s methods and the textbook program should agree and coincide.
Fifth, there should be no compulsion. A teacher should not be a taskmaster. To strike a pupil would be contrary to nature and would not help him learn. A pupil should be brought to love his teacher, not hate him. On the other hand, all work was the teacher’s responsibility. The pupil should listen and sit still. More generally, all children—without exception—should go to school, and no lessons should be canceled for any reason. There is, of course, a certain paradox in Ratke’s views: there was to be no compulsion, and yet pupils were to remain disciplined and were not permitted to work independently.
As for curricula, Ratke suggested reading and writing in the native tongue, singing, basic mathematics, grammar, and, in the higher classes, Latin and Greek. The sciences had not yet appeared in his timetable. His demand that, above all, young people should be given instruction in the affairs of God is typical of the combination of rationalistic and religious education in the 17th century. The pedagogy of Comenius
John Amos Comenius (1592–1670) was, even more than Ratke, a leading intellect of European educational theory in the 17th century. Born in Moravia, he was forced by the circumstances of the Thirty Years’ War to wander constantly from place to place—Germany, Poland, England, Sweden, Hungary, Transylvania, and Holland—and was deprived of his wife, children, and property. He himself said, “My life was one long journey. I never had a homeland.”
As a onetime bishop of the Bohemian Brethren, he sought to live according to their motto, “Away from the world towards Heaven.” To prepare for the hereafter, Comenius taught that one should “live rightly”—that is, seek learned piety by living one’s life according to correct principles of science and morality. Comenius’s philosophy was both humanitarian and universalistic. In his Pampaedia (“Universal Education,” discovered in 1935), he argued that “the whole of the human race may become educated, men of all ages, all conditions, both sexes and all nations.” His aim was pansophia (universal wisdom), which meant that “all men should be educated to full humanity”—to rationality, morality, and happiness.
Comenius realized that, to achieve pansophia by universal education, radical reforms in pedagogy and in the organization of schools were required, and he devised an all-embracing school system to meet this need. During infancy (up to six years of age), the child in the “mother school,” or family grouping, would develop basic physical faculties. During the following period (seven to 12), the child would go to the “vernacular school,” which was divided into six classes according to age and could be found in every town. The prime aim of these schools would be to develop the child’s imagination and memory through such subjects as religion, ethics, diction, reading, writing, basic mathematics, music, domestic economy, civics, history, geography, and handicraft. This vernacular school formed the final stage of education for technical vocations. After this school would come the grammar school (or Latin school), which the pupils would attend during their youth (13–18) and which would exist in every town of every district. Through progressive courses in language and the exact sciences, the young people would be brought to a deeper understanding of things. Finally, the university (19–24) would be a continuation of this school. Every province ought to have one such university, whose central task would be the formation of willpower and powers of judgment and categorization. Over and above this four-tier school system Comenius also envisaged a “college of light,” a kind of academy of the sciences for the centralized pooling of all learning. It is important to note, in this regard, that it was Comenius’s stay in England (1641–42) that initiated discussions leading to the founding of the Royal Society (incorporated 1662). Furthermore, the German philosopher Gottfried Wilhelm Leibniz, influenced by Comenius, founded the Berlin Academy, and similar societies sprouted elsewhere.