lard 
PLATO’S THEORY OF PUBLIC EDUCATION. 257 
deeply fallen in fact, was originally good,* was capable of 
renewal, might become a partner in the Divine nature. 
And from this doctrine was derived an ideal of education 
fruitful and indestructible, because co-ceval with man’s best self. 
This ideal displaced that elder one of State humanity and State 
education. 
Now it is upon this conception of human nature that 
Christian education took its stand. Upon this conception it has 
ever remained. 
What seems to me to be in danger is a reverting from the 
Christian view of education resting upon the Christian doctrine 
of human nature te a lower view of education resting upon 
Plato’s ideal of human nature. 
I now come to discuss for a few moments a definition of 
education,t and then to ask a question. I venture to define 
education thus :—It is a process of developing the faculties both 
of mind and body by a method of collective tuition adapted to 
the individual scholar and subordinated to the highest end of 
human nature. 
I have no doubt that the sting of the definition lies in its 
tail, as in the case of the scorpions of the Apocalypse. What 
is the highest end of human nature? It is here that the 
conflict between the two ideals takes its rise. “The highest 
end of human nature,” said Plato, “is to be a guardian of the 
state. The mass of mankind can never fulfil that end, for they 
can never be guardians of the State. 
Christianity replies, “The highest end of human nature is 
to glorify God.” In order to glorify God a man must become 
what God designed him to be. He cannot be twisted and 
tortured into any relations whatever, which are going to 
supersede his essential freedom. Two things follow from my 
definition of education. First there must be in every well 
ordered scheme of education resting upon Christian principles a 
liberty to specialize. We cannot be dragooned into something 
to please either the Conservative or Liberal Party. Education 
must be free. Schools must have their sovereignty. We must 
respect the individuality of the scholars. We must reverence 
the highest that is in human nature. This raises the great 
question, which I hope the Society will take up and discuss 
* Compare Bishop Butler’s preface to the Sermons on Human Nature 
and Tertullian, translated by Gwatkin, Selections from Early Christian 
Writers, p. 113. 
+ Moral Truths of Christianity, p. 234. 
