ucation as such,
in which we find chivalric education metamorphosed into the so-called
noble, both however being controlled as to education, within Catholicism
by Jesuitism, within Protestantism by Pietism. (2) Against this tendency
to the church, we find reacting on the one hand the devotion to a study
of antiquity, and on the other the friendly alliance to immediate
actuality, i.e. with Nature. We can name these periods of Pedagogics
those of its ideals of culture. (3) But the truth of all culture must
forever remain moral freedom. After Education had arrived at a knowledge
of the meaning of Idealism and Realism, it must seize as its absolute
aim the moral emancipation of man into Humanity; and it must conform its
culture by this aim, since technical dexterity, friendly adroitness,
proficiency in the arts, and scientific insight, can attain to their
proper rank only through moral purity.

_1. Civil Education as such._

Sec. 250. The one-sidedness of monkish and chivalric education was
cancelled by civil education inasmuch as it destroyed the celibacy of
the monk and the estrangement of the knight from his family, doing this
by means of the inner life of the family; for it substituted, in the
place of the negative emptiness of the duty of holiness of the celibate,
the positive morality of marriage and the family; while, instead of the
abstract poverty and the idleness of the monkish piety and of
knighthood, it asserted that property was the object of labor, i.e. it
asserted the self-governed morality of civil society and of commerce;
and, finally, instead of the servitude of the conscience in
unquestioning obedience to the command of others, and instead of the
freakish self-sufficiency of the caprice of the knights, it demanded
obedience to the laws of the commonwealth as representing his own
self-conscious, actualized, practical Reason, in which laws the
individual can recognize and acknowledge himself.

--As this civil education left free the sensuous enjoyment, freedom in
this was without bounds for a time, until, after men became accustomed
to labor and to their freedom of action, the possibility of enjoyment
created from within outward a moderation which sumptuary laws and
prohibitions of gluttony, drunkenness, &c., could never create from the
external side. What the monk inconsistently enjoyed with a bad
conscience, the citizen and the clergyman could take possession of as a
gift of God. After the first mill