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Updated: May 15, 2025
They should not be allowed to enter too deeply into your consciousness or into that of your child. In order to be able to discriminate between accidental wrong-doing, and that which is the first symptom of wrong-thinking, you must be in close touch with your children. This brings us to Froebel's great motto, "Come, let us live with our children!"
Froebel's conversion was delayed, but after his marriage it was all the more thorough. The choice of this intellectual and kindly natured man, who set no value on the external forms of life, was, I might say, "naturally" a very elegant woman, a native of Berlin, the widow of the Kriegsrath Hofmeister.
Every one has heard something of the new teaching which, by the way, sheds clearer light over Froebel's warning against arbitrary interference viz. that a great part of the nervous instability which affects our generation is due to the thwarting and checking of the natural impulses of early years.
If teachers were all indoctrinated with the spirit of Froebel's method, they would carry on its principles in dealing with pupils of any age; but Froebel's kindergarten, pure and simple, creates a place for children of four or five years, to begin their bit of life-work; it is in no sense a school, nor must become so, or it would lose its very essence and truest meaning.
If tests and trials of virtue must come, let them come in later life when the love of virtue is so firmly established that it may be trusted to find a way to its own satisfaction through whatever difficulties may oppose. In the very beginning of any effort to live up to Froebel's requirements it is evident that children must not be measured by the way they appear to the neighbors.
Froebel's own list of playthings contains, besides balls and building blocks, coloured beads, coloured tablets for laying patterns, coloured papers for cutting, folding and plaiting; pencils, paints and brushes; modelling clay and sand; coloured wool for sewing patterns and pictures; and such little sticks and laths as children living in a forest region find for themselves.
With Hegel the necessity of finding some working concrete counterpart of the inaccessible Absolute took an institutional, rather than symbolic, form. His philosophy, like Froebel's, marks in one direction an indispensable contribution to a valid conception of the process of life.
When Froebel's restless spirit drew him to Switzerland to undertake new educational enterprises, and some one was needed who could direct the business management, Barop, the steadfast man of whom I have already spoken, was secured. Deeply esteemed and sincerely beloved, he managed the institute during the time that we three brothers were pupils there.
That this is the course Froebel would himself have preferred will, we think, become quickly apparent to the reader. Besides, in the boyhood and the earliest experiences of Froebel's life, we find the sources of his whole educational system.
Meantime Germany stands now, ruthlessly, for the dedication of Man to the State. One can understand why a Prussian minister forbade the teaching of Froebel's ideas in Prussia during the latter period of the educator's life. So one understands the hatred of Goethe because he refused allegiance to a narrow nationalism and remained cosmopolitan in his world-view.
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