What Is and What Might Be A Study of Education in General and Elementary Education in Particular — Reading Notes
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ectors who were not duly impressed from 1895 onwards by the gravity of the evils that inspection, as distinguished from mere examination, revealed to them; but it may be doubted if there were many inspectors who realised then, what some among them see clearly now, that the evils which distressed them were significant as symptoms even more than as sources of mischief,--as symptoms of a deep-seated and insidious malady, of the gradual ossification of the spiritual and mental muscles of both the teacher and the child, of the gradual substitution in the elementary school of machinery for life.
For us of the Twentieth Century who know enough about education to be aware of the shallowness of our knowledge of it, and of the imperfection of the existing educational systems of our country, it may be difficult to realise that in the years when things were at their worst, at any rate in the field of elementary education, the Nation in general and the "Department" in particular were well content that things should remain as they were,--well content that the elementary school should be, not a nursery of growing seedlings and saplings, but a decently efficient mill, and that year after year this mill should keep on grinding out its dreary and meaningless "results." But in truth that ignorant optimism, that cheap content with the actual, was a sure proof that things _were_ at their worst;--for
"When we in our viciousness grow hard, (O misery on't) the wise gods seal our eyes In our own filth; drop our clear judgments: make us Adore our errors";
and the multiform discontent with education in its present stage of development, which is characteristic of our own generation, and which is in some ways so confusing and disconcerting, and so unfavourable to the smooth working of our educational machinery, has the merit of being a healthy and hopeful symptom.
But bad as things were in those days, there was at least one redeeming feature. The children were compelled to _work_, to exert themselves, to "put their backs into it." The need for this was obvious. The industry of the child meant so much professional reputation and, in the last resort, so much bread and butter to his teacher. It is true that the child was not allowed to do anything by or for himself; but it is equally true that he had to do pretty strenuously whatever task was set him. He had to get up his two (or three) "Readers" so thoroughly that he could be depended upon to pass both the reading and the dictation test with success. He had to work his abstract sums in arithmetic correctly. He had to take in and remember the historical and geographical information with which he had been crammed. And so forth. There must be no shirking, no slacking on his part. His teachers worked hard, though "not according to knowledge"; and he must do the same. Active, in the higher sense of the word, he was never allowed to be; but he had to be actively receptive, strenuously automatic, or his teacher would know the reason why.
Such was the old _régime_. Its defects were so grave and so vital that, now that it has become discredited (in theory, if not in practice), we can but wonder how it endured for so long. As an ingenious instrument for arresting the mental growth of the child, and deadening all his higher faculties, it has never had, and I hope will never have, a rival. Far from fostering the growth of those great expansive instincts--sympathetic, æsthetic, and scientific--which Nature has implanted in every child, it set itself to extirpate them, one and all, with ruthless pertinacity. As a partial compensation for this work of wanton destruction, it made the child blindly obedient, mechanically industrious, and (within very narrow limits) accurate and thorough. I have described it at some length because I see clearly that no one who does not realise what the elementary school used to be, in the days of its sojourn in the Land of Bondage, can even begin to understand why it is what it is to-day.
Having for thirty-three years deprived the teachers of almost every vestige of freedom, the Department suddenly reversed its policy and gave them in generous measure the boon which it had so long withheld. Whether it was wise to give so much at so short a notice may be doubted. What is beyond dispute is that it was unwise to expect so great and so unexpected a gift to be used at once to full advantage. A man who had grown accustomed to semi-darkness would be dazzled to the verge of blindness if he were suddenly taken out into broad daylight. This is what was done in 1895 to the teachers of England, and it is not to be wondered at that many of them have been purblind ever since. For thirty-three years they had been treated as machines, and they were suddenly asked to act as intelligent beings. For thirty-three years they had been practically compelled to do everything for the child, and they were suddenly expected to give him freedom and responsibility,--words which for many of them had well-nigh lost their meaning. To comply with these unreasonable demands was beyond their power. The grooves into which they had been forced were far too deep for them. The routine to which they had become accustomed had far too strong a hold on them. The one change which they could make was to relax their own severe pressure on the child. This they did, perhaps without intending to do it. Indeed, now that there was no external examination to look forward to, the pressure on the child may be said to have automatically relaxed itself. What happened--I will not say in all schools, but in far too many--was that the teaching remained as mechanical and unintelligent as ever, that the teacher continued to distrust the child and to do everything for him, but that the child gradually became slacker and less industrious. Not that his teacher wished him to "slack," but that the stimulus of the yearly examination had been withdrawn at a time when there was nothing to take its place. Exercise is in itself a delightful thing when it is wholesome, natural, and rational; but when it is unwholesome, unnatural, and irrational, it will not be taken in sufficient measure except in response to some strong external stimulus. Under the old examination system an adequate stimulus had been supplied by the combined influence of competition and fear (chiefly the latter). When the examination system was abolished, that stimulus necessarily lost its point. Had it then been possible for the teacher to make the exercise which his pupils were asked to take wholesome, natural, and rational, a new stimulus--that of interest in their work--would have been applied to the pupils, and they would have exerted themselves as they had never done before. But it was not possible for the average teacher to execute at a moment's notice a complete change of front, and it was unwise of the Department to expect him to do so. Apart from an honourable minority, who had always been in secret revolt against the despotism of the Code, the old teachers were helpless and hopeless. The younger ones had been through the mill themselves, first in the Elementary School, then in the Pupil-Teacher Centre, and then in the Training College (both the latter having been in too many cases cramming establishments like the Elementary School); and when they went back to work under a head teacher who was wedded to the old order of things, they found no difficulty in falling in with his ways and carrying out his wishes. If a young teacher, fresh from an exceptionally enlightened Training College, became an assistant under an old-fashioned head teacher, he soon had the "nonsense knocked out of him," and was compelled to toe the line with the rest of the staff.
But it was not only because the teachers of England had got accustomed to the Land of Bondage, that they shrank from entering the Promised Land. There was, and still is, another and a stronger reason. Wherever the teacher looks, he sees that the examination system, with its demand for machine-made results, controls education; and he feels that it is only by an accident that his school has been exempted (in part at least) from its pressure. The Board of Education still examine for labour certificates, for admission as uncertificated assistants, for the teacher's certificate. They expect head teachers to hold terminal examinations of all the classes in their schools. They allow Local Authorities to examine children in their schools as formally and as stringently as they please, and to hold examinations for County Scholarships, for which children from elementary schools are eligible. Admission to secondary schools of all grades depends on success in passing entrance examinations. So does admission to the various Colleges and Universities. In the schools which prepare little boys for the "Great Public Schools," the whole scheme of education Is dominated by the headmaster's desire to win as many entrance scholarships as possible. In the "Great Public Schools" the scheme of education is similarly dominated by the headmaster's desire to win as many scholarships as possible at the Oxford and Cambridge Colleges. In the Universities all the undergraduates without exception are reading for examinations of various kinds,--pass "schools," honour "schools," Civil Service examinations, and the like. Officers in the Army and Navy have never done with examinations; and there is not a single profession which can be entered through any door but that of a public examination. Wherever the teacher looks he sees that examinations are held in high honour, and that the main business of teachers of all grades is to produce results which an outside examiner would accept as satisfactory; and he naturally takes for granted that the production of such results is the true function of the teacher, whether his success in producing them is to be tested by a formal examination or not. The air that he breathes is charged with ideas--ideas about life in general and education in particular--which belong to the order of things that he is supposed to have left behind him, and are fiercely antagonistic to those as yet unrecognised ideas which give the new order of things its meaning, its purpose, and its value.
How can we expect the teacher to look inward when all the conditions of his existence, not as a teacher only but also as a citizen and a man, conspire to make him look outward? But if the Fates are against his looking inward, to what purpose has he been emancipated from the direct control of a system which had at least the merit of being in line with all the central tendencies of Western civilisation? How does it profit him to be free if, under the pressure of those tendencies, the chief use that he makes of his freedom is to grind out from his pupils results akin to those which were asked for in the days of schedules and percentages? Freedom was given him in order that he might be free to take thought for the vital welfare of his pupils. Or, if freedom was not given to him for that purpose, it were better that it had been withheld from him until those who were able to give or withhold it had formed a juster conception of its meaning.
The truth is that the exemption of the elementary school, and of it alone among schools, from the direct pressure of the examination system, is an isolated and audacious experiment, which is carried on under conditions so unfavourable to its success that nothing but a high degree of intelligence and moral courage (not to speak of originality) on the part of the teacher can make it succeed. Can we wonder that in many cases the experiment has proved a failure?
At the end of the previous chapter I asked myself whether the education that was given in the ordinary elementary school tended to foster self-expression on the part of the child. We can now see what the answer to this question is likely to be. For a third of a century--from 1862 to 1895--self-expression on the part of the child may be said to have been formally prohibited by all who were responsible for the elementary education of the children of England, and also to have been prohibited _de facto_ by all the unformulated conditions under which the elementary school was conducted. In 1895 the formal prohibition of self-expression ceased, but the _de facto_ prohibition of it in the ordinary school is scarcely less effective to-day than it was in the darkest days of the old _régime_. For
"The evil that men do lives after them,"
and the old _régime_, though nominally abrogated, overshadows us still. When I say this I do not merely mean that many teachers who were brought up under the old _régime_ have been unable to emancipate themselves from its influence. I mean that the old _régime_ was itself the outcome and expression of traditional tendencies which are of the essence of Western civilisation, of ways of thinking and acting to which we are all habituated from our earliest days, and that these tendencies and these ways of thinking and acting overshadow us still. The formal abrogation of the old _régime_ counts for little so long as the examination system, with its demand for visible and measurable results and its implicit invitation to cram and cheat, is allowed to cast its deadly shadow on education as such,--and so long as the whole system on which the young of all classes and grades are educated is favourable to self-deception on the part of the teacher and fatal to sincerity on the part of the child. Constrained by every influence that is brought to bear upon him to judge according to the appearance of things, the teacher can ill afford to judge righteous judgment,--can ill afford to regard what is outward and visible as the symbol of what is inward and spiritual, can ill afford to think of the work done by the child except as a thing to be weighed in an examiner's balance or measured by an examiner's rule.
Things being as they are in the various grades of education and in the various strata of social life, it is inevitable that the education given in many of our elementary schools should be based, in the main, on complete distrust of the child. In such schools, whatever else the child may be allowed to do, he must not be allowed to do anything by or for himself. He must not express what he really feels and sees; for if he does, the results will probably fall short of the standard of neatness, cleanness, and correctness which an examiner might expect the school to reach. At any rate, the experiment is much too risky to be tried. In the lower classes the results produced would certainly be rough, imperfect, untidy. Therefore self-expression must not be permitted in that part of the school. And if not there, it must not be permitted anywhere, for the longer it is delayed the greater will be the difficulty of starting it and the greater the attendant risk. The child must not express what he really perceives; and as genuine perception forces for itself the outlet of genuine expression, he must not be allowed to exercise his perceptive faculties. Instead of seeing things for himself, he must see what his teacher directs him to see, he must feel what his teacher directs him to feel, he must think what his teacher directs him to think, and so on. But to forbid a child to use his own perceptive faculties is to arrest the whole process of his growth.
I will now go back to the _Arithmetic_ lesson. During the years in which the children in elementary schools were examined individually in reading, writing, and arithmetic, the one virtue which was inculcated while the arithmetic lesson was in progress was that of obedience to the formulated rule. On the yearly examination day it was customary to give each child four questions in arithmetic, of which only one was a "problem." Two sums correctly worked secured a "pass"; and it was therefore possible for the child to achieve salvation in arithmetic by blindly obeying the various rules with which his teacher had equipped him. He had, indeed, to decide for himself in each case which rule was to be followed; but he did this (in most schools), not by thinking the matter out, but by following certain by-rules given him by his teacher, which were based on a careful study of the wording of the questions set by the inspector, and which held good as long as that wording remained unchanged. For example, if a subtraction sum was to be dictated to "Standard II," the child was taught that the number which was given out first was to be placed in the upper line, and that the number which came next was to be subtracted from this. He was not taught that the lesser of the two numbers was always to be subtracted from the larger; for in order to apply that principle he would have had to decide for himself which was the larger of the two numbers, and the consequent mental effort was one which his teacher could not trust him to make. It is true that in his desire to save the child from the dire necessity of thinking, the teacher ran the risk of being discomfited by a sudden change of procedure on the part of an inspector. The inspector, for example, who, having been accustomed to say "From 95 take 57," chose to say, for a change, "Take 57 from 95," would cause widespread havoc in the first two or three schools that were the victims of his unlooked-for experiment. But the risks which the teacher ran who taught his pupils to rely on trickery rather than thought were worth running; for the inspectors, like the teachers and the children, were ever tending to become creatures of routine, and the vagaries of those who had the reputation of being tiresomely versatile could be provided against--largely, if not wholly--by increased ingenuity on the part of the teacher, and increased attention to tricky by-rules on the part of the child.
The number of schools in which arithmetic is intelligently and even practically taught is undoubtedly much larger than it was in the days of payment by results; but there are still thousands of schools in which obedience to the rule for its own sake is the basis of all instruction in arithmetic. Now to live habitually by rule instead of by thought is necessarily fatal, in every field of action, to the development of that _sense_ or perceptive faculty, on which right action ultimately depends. Following his reputed guide blindly, mechanically, and with whole-hearted devotion, the votary of the rule never allows his intuition, his faculty of direct perception and subconscious judgment, to play even for a moment round the matters on which he is engaged; and the result is that the faculty in question is not merely prevented from growing, but is at last actually blighted in the bud. This is but another way of saying what I have already insisted upon,--that to forbid self-expression on the part of the child is to starve his perceptive faculties into non-existence.
Edmond Holmes opens his 1911 study with a stark diagnosis: Western education is crippled by 'externalism'—an obsession with measurable outcomes at the expense of inner life. Drawing on his intimate knowledge of English elementary schools, he argues that this defect stems from a deeper philosophical error—a false standard of reality that prizes the visible over the vital. The book is structured as a contrast between two educational paradigms: the familiar, repressive system and an alternative embodied in a fictional village school he calls 'Utopia.'
Holmes is careful to note that his critique is not an attack on teachers, whom he sees as victims of a 'vicious conception of education' reinforced by decades of 'Code despotism and payment by results.' Instead, he targets the underlying assumption—rooted in the doctrine of original sin—that a child's nature must be forcibly redirected. Against this, he posits a radical trust in the child's 'better and higher nature' as the true basis for education.
The Doctrine of Original Sin as Educational Foundation
Holmes identifies a theological premise at the heart of conventional schooling: the belief that children are born with a tendency to go astray, and that education must therefore 'do violence to the child's nature' through perpetual repression. He points to the 'wild whoops' children emit when released from school as evidence of 'unnatural tension' and a 'rebound' against constraint. This diagnosis is not merely metaphorical; he traces it to centuries of Christian tradition, arguing that the classroom has become a site of 'main force' rather than growth. The contrast he sets up is absolute: either education is a process of 'veneer' or 'inoculation,' or it is one of free, natural evolution under favorable conditions. Holmes leaves no doubt that the former has failed, producing 'dull, lifeless, listless, resourceless' children where the latter has transformed them into 'bright, intelligent, happy, responsive' ones.
The Utopian School as Counter-Evidence
Holmes offers a detailed portrait of a school run by a teacher he calls 'Egeria,' where the children's 'overflowing sympathy and goodwill' find natural expression in courtesy and kindness. He notes their unfailing tact—'the outcome, partly of their self-forgetfulness, partly of the training which their perceptive faculties are always receiving'—and their ability to express friendliness without 'undue familiarity.' A striking detail is the children's love of natural beauty: they wander with sketchbooks, and one child was so moved by a winter sunrise that he 'felt he must try to paint it,' producing a watercolour that a competent artist praised for its 'feeling in the sky.' Holmes emphasizes that these children are 'made of the same clay' as others; the transformation came not from adding good qualities but from 'allowing their better and higher nature to evolve itself freely.'
The Tension Between Externalism and Inward Vitality
Throughout the excerpts, Holmes returns to a central polarity: the 'outward and visible results' prized by the system versus the 'inward and vital' qualities that truly matter. He describes the conventional school as a place of 'sullen self-repression,' where children are 'drilled' into compliance, while the Utopian school fosters self-expression through multiple channels—drawing, singing, social rituals. The contrast is not merely pedagogical but metaphysical: Holmes calls for a 'change of our standard of reality and our conception of the meaning and value of life.' He is careful to limit his claims, noting that the Utopian school is not a perfected institution but a working example that 'differs toto cœlo' from the familiar type. The reader is left to weigh whether such a transformation is replicable, or whether it depends on exceptional leadership and local conditions.
Holmes writes as a critic who has seen both the worst and the best of elementary education. His evidence is drawn from direct observation, not abstract theory, and his fictional Utopia is grounded in real practices he witnessed. Readers should attend to the specific details he selects—the sketchbook, the dance, the 'breath of healthy discontent'—as clues to his method. He does not claim to have solved the problem of education, but he insists that the first step is to recognize the philosophical assumptions that sustain a defective system. The book is an invitation to examine those assumptions, not a blueprint for reform.
There’s a moment in Holmes’s What Is and What Might Be where the Utopian school’s quiet hum of absorbed children feels almost like a half-remembered summer afternoon. It makes me wonder if Rousseau, too, felt that same wistful ache for a child’s natural wholeness, even as he wrote his prescriptions. I keep returning to Émile; Or, Concerning Education; Extracts — A Closer Reading with that same tender, hesitant hope.
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Sebastian Lewis
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