It was in the 17th century that the two preeminent scientific academies were founded. Both the English Royal Society and the French Academy of Sciences began as informal gatherings of famous men. The “invisible college” of London and Oxford had its first meetings in 1645; it was incorporated as the Royal Society in 1662. In Paris, a group of men including the philosophers Descartes and Blaise Pascal started private meetings almost at the same time. In 1666 they were invited by the economic minister Jean-Baptiste Colbert to meet in the royal library. In 1699 the society was transferred to the Louvre under the name of the Academy of Sciences. The French Academy also started as a private society of men of letters some five years before its incorporation in 1635 under the patronage of Cardinal de Richelieu. In the 18th century the fame and achievements of these English and French academies became internationally recognized, and many other European countries started to found their own national academies. Education in 18th-century Europe
In the 18th century the theories and systems of education were influenced by various philosophical and social trends. Among these were realism, which had its origins in Ratke and Comenius, among others, and also Pietism, which derived principally from Philipp Jakob Spener and August Hermann Francke in the late 17th and early 18th centuries. Another trend was the far-reaching rationalistic and humanitarian movement of the Enlightenment—best seen in the pedagogical views of Locke, in the upsurge of philanthropy, and in Denis Diderot’s Encyclopédie, a comprehensive system of human knowledge in 28 volumes (1751–72). Also important was naturalism, of which Jean-Jacques Rousseau can be regarded as the main representative. Education during the Enlightenment John Locke’s empiricism and education as conduct
The writings of the late 17th-century empiricist John Locke on philosophy, government, and education were especially influential during the Enlightenment. In the field of education, Locke is significant both for his general theory of knowledge and for his ideas on the education of youth. Locke’s empiricism, expressed in his notion that ideas originate in experience, was used to attack the doctrine that principles of reason are innate in the human mind. In An Essay Concerning Human Understanding (1690), Locke argued that ideas come from two “fountains” of experience: sensation, through which the senses convey perceptions into the mind, and reflection, whereby the mind works with the perceptions, forming ideas. Locke thought of the mind as a “blank tablet” (tabula rasa) prior to experience, but he did not claim that all minds are equal. In Some Thoughts Concerning Education (1693) he insisted that some minds have a greater intellectual potential than others.
John Locke, oil on canvas by Herman Verelst, 1689; in the National Portrait Gallery, London.Universal History Archive/Universal Images Group/REX/Shutterstock.com
For education, Locke’s empiricism meant that learning comes about only through experience. Education, which Locke felt should address both character and intellect, is therefore best achieved by providing the pupil with examples of proper thought and behaviour, by training the child to witness and share in the habits of virtue that are part of the conventional wisdom of the rational and practical man. Virtue should be cultivated through proper upbringing, preparatory to “studies” in the strict sense. The child first learns to do through activity and, later, comes to understand what has been done. The intimacy between conduct and thinking is best illustrated in the title of Locke’s Of the Conduct of the Understanding, written as an appendix to his Essay. There it is clear that understanding comes only with careful cultivation and practice; this means that understanding not only involves conduct but also is itself a kind of conduct. If the child and the tutor share a kind of conduct, then the child will have learned the habits of character and mind that are necessary for education to continue. Giambattista Vico, critic of Cartesianism
Like Locke, the Italian philosopher Giambattista Vico believed that human beings are not innately rational; he argued, however, that understanding results not through sense perception but through imaginative reconstruction. Although Vico’s ideas were not widely known in the 18th century, the importance of his work for the history of philosophy and education has been increasingly recognized since the late 1960s. Vico was professor of rhetoric at the University of Naples from 1699 to 1741. His best-known work is New Science (1725), in which he advanced the idea that human beings in their origins are not rational, like philosophers, but imaginative, like poets. The relation between imagination and reason in New Science is suggestive for educational theory: civilized human beings are rational, yet they came to be that way without knowing what they were doing; the first humans created institutions literally without reason, as poets do who follow their imagination rather than their reason. Only later, after they have become rational, can human beings understand what they are and what they have made. Vico’s idea that early humans were nonrational and childlike prefigured Rousseau’s primitivism and his conception of human development (see below The background and influence of naturalism); and the importance Vico accorded to imagination foreshadowed the place that feeling was to have in 19th-century Romantic thought.
De Nostri Temporis Studiorum Ratione (1709; “On the Study Methods of Our Time”) defended the humanistic program of studies against what Vico took to be an encroachment by the rationalistic system of Descartes on the educational methods proper for youth. Vico asserted that the influential Cartesian treatise The Port-Royal Logic, by the Jansenists Antoine Arnauld and Pierre Nicole, inverted the natural course by which children learn by insisting on a training in logic at the beginning of the educational process. He argued instead that young people need to have their mental powers developed and nourished by promoting their memories through the study of languages and enhancing their imaginations through reading poets, historians, and orators. Young minds first need the kind of reasoning that common sense provides. Common sense, acquired through the experience of poets, orators, and people of prudence, teaches the young the importance of working with probabilities prior to an education in logic. To train youth first in logic in the absence of common sense is to teach them to make judgments before they have the knowledge necessary to do so. Vico’s aim was to emphasize the importance of practical judgment in education, an echo of the ideals of Locke and a prefiguring of Rousseau and the 19th-century reformer Johann Heinrich Pestalozzi. Outside Italy, among those who were most influenced by New Science were Joseph de Maistre in the late 18th century and Victor Cousin and Jules Michelet in the 19th century. The condition of the schools and universities
The school system became more and more in the 18th century an ordered concern of the state. Exponents of enlightened absolutism, as well as parliamentarians, recognized that the subject was of more use to the state if he had a school education. Ideally, there was to be compulsory schooling everywhere, but of course in practice the ideal was scarcely reached anywhere. The state also recognized that worthwhile school instruction depended on the standard of education of teachers: thus, the first teachers’ colleges were established. But admittedly the standard of education of teachers was fairly poor. The teaching profession still did not provide a living wage, for which reason can be read from a regulation of 1736: