We Must Reform Society before we can Reform Ourselves
When we come to the positive problem of what to do with children if we are to give up the established plan, we find the difficulties so great that we begin to understand why so many people who detest the system and look back with loathing on their own schooldays, must helplessly send their children to the very schools they themselves were sent to, because there is no alternative except abandoning the children to undisciplined vagabondism. Man in society must do as everybody else does in his class: only fools and romantic novices imagine that freedom is a mere matter of the readiness of the individual to snap his fingers at convention. It is true that most of us live in a condition of quite unnecessary inhibition, wearing ugly and uncomfortable clothes, making ourselves and other people miserable by the heathen horrors of mourning, staying away from the theatre because we cannot afford the stalls and are ashamed to go to the pit, and in dozens of other ways enslaving ourselves when there are comfortable alternatives open to us without any real drawbacks. The contemplation of these petty slaveries, and of the triumphant ease with which sensible people throw them off, creates an impression that if we only take Johnson's advice to free our minds from cant, we can achieve freedom. But if we all freed our minds from cant we should find that for the most part we should have to go on doing the necessary work of the world exactly as we did it before until we organized new and free methods of doing it. Many people believed in secondary co-education (boys and girls taught together) before schools like Bedales were founded: indeed the practice was common enough in elementary schools and in Scotland; but their belief did not help them until Bedales and St George's were organized; and there are still not nearly enough co-educational schools in existence to accommodate all the children of the parents who believe in co-education up to university age, even if they could always afford the fees of these exceptional schools. It may be edifying to tell a duke that our public schools are all wrong in their constitution and methods, or a costermonger that children should be treated as in Goethe's Wilhelm Meister instead of as they are treated at the elementary school at the corner of his street; but what are the duke and the coster to do? Neither of them has any effective choice in the matter: their children must either go to the schools that are, or to no school at all. And as the duke thinks with reason that his son will be a lout or a milksop or a prig if he does not go to school, and the coster knows that his son will become an illiterate hooligan if he is left to the streets, there is no real alternative for either of them. Child life must be socially organized: no parent, rich or poor, can choose institutions that do not exist; and the private enterprise of individual school masters appealing to a group of well-to-do parents, though it may shew what can be done by enthusiasts with new methods, cannot touch the mass of our children. For the average parent or child nothing is really available except the established practice; and this is what makes it so important that the established practice should be a sound one, and so useless for clever individuals to disparage it unless they can organize an alternative practice and make it, too, general.