ies in
the very idea of the State, which is authorized, and under obligation,
to secure the education of its citizens, and cannot leave their
fashioning to chance. The emancipation of the school from the State, the
abstracting of it, would lead to the destruction of the school. There is
no difficulty in Protestant States in the free inter-action of school
and church, for Protestantism has consciously accepted as its peculiar
principle individual freedom as Christianity has presented it. For
Catholic States, however, a difficulty exists. The Protestant clergyman
can with propriety oversee the _Volkschule_, for here he works as
teacher, not as priest. In the Protestant church there are really no
Laity according to the original meaning of the term. On the contrary,
Catholic clergymen are essentially priests, and as such, on account of
the unconditional obedience which, according to their church, they have
to demand, they usurp the authority of the State. From this circumstance
arise, at present, numberless collisions in the department of school
supervision.--

THIRD DIVISION.

PRAGMATICS (EDUCATION OF THE WILL).

Sec. 137. Both Physical and Intellectual Education are in the highest
degree practical. The first reduces the merely natural to a tool which
mind shall use for its own ends; the second guides the intelligence, by
ways conformable to its nature, to the necessary method of the act of
teaching and learning, which finally branches out into an objective
national life, into a system of mutually dependent school organizations.
But in a narrower sense we mean by practical education the methodical
development of the Will. This phrase more clearly expresses the topic to
be considered in this division than others sometimes used in Pedagogics
[_Bestrebungs vermoegen_, conative power]. The will is already the
subject of a science of its own, i.e. of Ethics; and if Pedagogics would
proceed in anywise scientifically, it must recognize and presuppose the
idea and the existence of this science. It should not restate in full
the doctrines of freedom of duty, of virtue, and of conscience, although
we have often seen this done in empirical works on Pedagogics.
Pedagogics has to deal with the idea of freedom and morality only so far
as it fixes the technique of their process, and at the same time it
confesses itself to be weakest just here, where nothing is of any worth
without a pure self-determination.

Sec. 138. The pupil mu