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According to De Grazia judgment is observation, not connection; it finds out the relations contained in the data of sensation; it discovers, but does not produce them. Colecchi reduces the Kantian categories to two, substance and cause. Testa, Borelli , and, among the younger men, Cantoni, are Kantians; Labriola is an Herbartian.
There is, in fact, no greater school of effort than the steady struggle to attend to immediately repulsive or difficult objects of thought which have grown to interest us through their association as means, with some remote ideal end. The Herbartian doctrine of interest ought not, therefore, in principle to be reproached with making pedagogy soft.
It is not however our purpose to give an original solution to this problem and to those which follow it. We must decline to attempt a philosophical inquiry into fundamental principles and their origin. Ours is the humbler task of explaining and applying principles already worked out by others; that is, to give the results of Herbartian pedagogy as applied to our schools.
The abstract expression of this method runs: The contradiction is to be removed by thinking one of its members as manifold rather than as one. In order to observe the workings of this Herbartian machine we shall go over the four principal contradictions by which his acuteness is put to the test the problems of inherence, of change, of the continuous, of the ego.
This home circle it is that will describe what, in modified Herbartian phraseology, one may call the child's initial circle of thought; it is a circle many things will subsequently enlarge and modify, but of which they have the centering at least and the establishment of the radial trends, almost beyond redemption.
Another teacher has no such inventive fertility, and his lesson will always be a dead and heavy thing. This is the psychological meaning of the Herbartian principle of 'preparation' for each lesson, and of correlating the new with the old. It is the psychological meaning of that whole method of concentration in studies of which you have been recently hearing so much.
Among historians of philosophy Thilo has given a rather one-sided representation of the Herbartian standpoint. Beneke, whom we have joined with Fries on account of his anthropological standpoint, stands about midway between Herbart and Schopenhauer.
But these experiences do not consist of externally presented material, but of interaction of native activities with the environment which progressively modifies both the activities and the environment. The defect of the Herbartian theory of formation through presentations consists in slighting this constant interaction and change.
Ward in turn says of Mr. Bradley: 'I cannot even imagine the state of mind to which his description applies.... It reads like an unintentional travesty of Herbartian Psychology by one who has tried to improve upon it without being at the pains to master it. Münsterberg excludes a view opposed to his own by saying that with any one who holds it a verständigung with him is 'grundsätzlich ausgeschlossen'; and Royce,
According to Professor Dewey, some such linking or joining is necessary "to foster that sense which is at the basis of attention and of all intellectual growth, the sense of continuity." The Herbartian correlation was designed to further that well-connected circle of thought out of which would come the firm will, guided by right insight, inspired by true feeling, which is their aim in education.
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