The Education of Henry Adams

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The Ed­uca­tion of Hen­ry Adams

by Hen­ry Adams

Jan­uary, 2000 [Etext #2044]

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The Ed­uca­tion of Hen­ry Adams

by Hen­ry Adams

THE ED­UCA­TION OF HEN­RY ADAMS

CON­TENTS ED­ITOR’S PREF­ACE PREF­ACE I. QUIN­CY (1838-1848) II. BOSTON (1848-1854) III. WASH­ING­TON (1850-1854) IV. HAR­VARD COL­LEGE (1854-1858) V. BERLIN (1858-1859) VI. ROME (1859-1860) VII. TREA­SON (1860-1861) VI­II. DIPLO­MA­CY (1861) IX. FOES OR FRIENDS (1862) X. PO­LIT­ICAL MORAL­ITY (1862) XI. THE BAT­TLE OF THE RAMS (1863) XII. EC­CEN­TRIC­ITY (1863) XI­II. THE PER­FEC­TION OF HU­MAN SO­CI­ETY (1864) XIV. DILET­TAN­TISM (1865-1866) XV. DAR­WIN­ISM (1867-1868) XVI. THE PRESS (1868) XVII. PRES­IDENT GRANT (1869) XVI­II. FREE FIGHT (1869-1870) XIX. CHAOS (1870) XX. FAIL­URE (1871) XXI. TWEN­TY YEARS AF­TER (1892) XXII. CHICA­GO (1893) XXI­II. SI­LENCE (1894-1898) XXIV. IN­DI­AN SUM­MER (1898-1899) XXV. THE DY­NAMO AND THE VIR­GIN (1900) XXVI. TWI­LIGHT (1901) XXVII. TEUFELS­DROCKH (1901) XXVI­II. THE HEIGHT OF KNOWL­EDGE (1902) XXIX. THE ABYSS OF IG­NO­RANCE (1902) XXX. VIS IN­ER­TI­AE (1903) XXXI. THE GRAM­MAR OF SCI­ENCE (1903) XXXII. VIS NO­VA (1903-1904) XXXI­II. A DY­NAM­IC THE­ORY OF HIS­TO­RY (1904) XXXIV. A LAW OF AC­CEL­ER­ATION (1904) XXXV. NUNC AGE (1905)

ED­ITOR’S PREF­ACE

THIS vol­ume, writ­ten in 1905 as a se­quel to the same au­thor’s “Mont Saint Michel and Chartres,” was pri­vate­ly print­ed, to the num­ber of one hun­dred copies, in 1906, and sent to the per­sons in­ter­est­ed, for their as­sent, cor­rec­tion, or sug­ges­tion. The idea of the two books was thus ex­plained at the end of Chap­ter XXIX: –

“Any school­boy could see that man as a force must be mea­sured by mo­tion from a fixed point. Psy­chol­ogy helped here by sug­gest­ing a unit — the point of his­to­ry when man held the high­est idea of him­self as a unit in a uni­fied uni­verse. Eight or ten years of study had led Adams to think he might use the cen­tu­ry 1150-1250, ex­pressed in Amiens Cathe­dral and the Works of Thomas Aquinas, as the unit from which he might mea­sure mo­tion down to his own time, with­out as­sum­ing any­thing as true or un­true, ex­cept re­la­tion. The move­ment might be stud­ied at once in phi­los­ophy and me­chan­ics. Set­ting him­self to the task, he be­gan a vol­ume which he men­tal­ly knew as ‘Mont-​Saint-​Michel and Chartres: a Study of Thir­teenth-​Cen­tu­ry Uni­ty.’ From that point he pro­posed to fix a po­si­tion for him­self, which he could la­bel: ‘The Ed­uca­tion of Hen­ry Adams: a Study of Twen­ti­eth-​Cen­tu­ry Mul­ti­plic­ity.’ With the help of these two points of re­la­tion, he hoped to project his lines for­ward and back­ward in­def­inite­ly, sub­ject to cor­rec­tion from any one who should know bet­ter.”

The “Chartres” was fin­ished and pri­vate­ly print­ed in 1904. The “Ed­uca­tion” proved to be more dif­fi­cult. The point on which the au­thor failed to please him­self, and could get no light from read­ers or friends, was the usu­al one of lit­er­ary form. Prob­ably he saw it in ad­vance, for he used to say, half in jest, that his great am­bi­tion was to com­plete St. Au­gus­tine’s “Con­fes­sions,” but that St. Au­gus­tine, like a great artist, had worked from mul­ti­plic­ity to uni­ty, while he, like a small one, had to re­verse the method and work back from uni­ty to mul­ti­plic­ity. The scheme be­came un­man­age­able as he ap­proached his end.

Prob­ably he was, in fact, try­ing on­ly to work in­to it his fa­vorite the­ory of his­to­ry, which now fills the last three or four chap­ters of the “Ed­uca­tion,” and he could not sat­is­fy him­self with his work­man­ship. At all events, he was still pon­der­ing over the prob­lem in 1910, when he tried to deal with it in an­oth­er way which might be more in­tel­li­gi­ble to stu­dents. He print­ed a small vol­ume called “A Let­ter to Amer­ican Teach­ers,” which he sent to his as­so­ciates in the Amer­ican His­tor­ical As­so­ci­ation, hop­ing to pro­voke some re­sponse. Be­fore he could sat­is­fy him­self even on this mi­nor point, a se­vere ill­ness in the spring of 1912 put an end to his lit­er­ary ac­tiv­ity for­ev­er.

The mat­ter soon passed be­yond his con­trol. In 1913 the In­sti­tute of Ar­chi­tects pub­lished the “Mont-​Saint-​Michel and Chartres.” Al­ready the “Ed­uca­tion” had be­come al­most as well known as the “Chartres,” and was freely quot­ed by ev­ery book whose au­thor re­quest­ed it. The au­thor could no longer with­draw ei­ther vol­ume; he could no longer rewrite ei­ther, and he could not pub­lish that which he thought un­pre­pared and un­fin­ished, al­though in his opin­ion the oth­er was his­tor­ical­ly pur­pose­less with­out its se­quel. In the end, he pre­ferred to leave the “Ed­uca­tion” un­pub­lished, avowed­ly in­com­plete, trust­ing that it might qui­et­ly fade from mem­ory. Ac­cord­ing to his the­ory of his­to­ry as ex­plained in Chap­ters XXXI­II and XXXIV, the teach­er was at best help­less, and, in the im­me­di­ate fu­ture, si­lence next to good-​tem­per was the mark of sense. Af­ter mid­sum­mer, 1914, the rule was made ab­so­lute.

The Mas­sachusetts His­tor­ical So­ci­ety now pub­lish­es the “Ed­uca­tion” as it was print­ed in 1907, with on­ly such marginal cor­rec­tions as the au­thor made, and it does this, not in op­po­si­tion to the au­thor’s judg­ment, but on­ly to put both vol­umes equal­ly with­in reach of stu­dents who have oc­ca­sion to con­sult them.

HEN­RY CABOT LODGE

Septem­ber, 1918

PREF­ACE

JEAN JACQUES ROUSSEAU be­gan his fa­mous Con­fes­sions by a ve­he­ment ap­peal to the De­ity: “I have shown my­self as I was; con­temptible and vile when I was so; good, gen­er­ous, sub­lime when I was so; I have un­veiled my in­te­ri­or such as Thou thy­self hast seen it, Eter­nal Fa­ther! Col­lect about me the in­nu­mer­able swarm of my fel­lows; let them hear my con­fes­sions; let them groan at my un­wor­thi­ness; let them blush at my mean­ness­es! Let each of them dis­cov­er his heart in his turn at the foot of thy throne with the same sin­cer­ity; and then let any one of them tell thee if he dares: ‘I was a bet­ter man!’ “

Jean Jacques was a very great ed­uca­tor in the man­ner of the eigh­teenth cen­tu­ry, and has been com­mon­ly thought to have had more in­flu­ence than any oth­er teach­er of his time; but his pe­cu­liar method of im­prov­ing hu­man na­ture has not been uni­ver­sal­ly ad­mired. Most ed­uca­tors of the nine­teenth cen­tu­ry have de­clined to show them­selves be­fore their schol­ars as ob­jects more vile or con­temptible than nec­es­sary, and even the hum­blest teach­er hides, if pos­si­ble, the faults with which na­ture has gen­er­ous­ly em­bel­lished us all, as it did Jean Jacques, think­ing, as most re­li­gious minds are apt to do, that the Eter­nal Fa­ther him­self may not feel un­mixed plea­sure at our thrust­ing un­der his eyes chiefly the least agree­able de­tails of his cre­ation.

As an un­for­tu­nate re­sult the twen­ti­eth cen­tu­ry finds few re­cent guides to avoid, or to fol­low. Amer­ican lit­er­ature of­fers scarce­ly one work­ing mod­el for high ed­uca­tion. The stu­dent must go back, be­yond Jean Jacques, to Ben­jamin Franklin, to find a mod­el even of self-​teach­ing. Ex­cept in the aban­doned sphere of the dead lan­guages, no one has dis­cussed what part of ed­uca­tion has, in his per­son­al ex­pe­ri­ence, turned out to be use­ful, and what not. This vol­ume at­tempts to dis­cuss it.

As ed­uca­tor, Jean Jacques was, in one re­spect, eas­ily first; he erect­ed a mon­ument of warn­ing against the Ego. Since his time, and large­ly thanks to him, the Ego has steadi­ly tend­ed to ef­face it­self, and, for pur­pos­es of mod­el, to be­come a manikin on which the toi­let of ed­uca­tion is to be draped in or­der to show the fit or mis­fit of the clothes. The ob­ject of study is the gar­ment, not the fig­ure. The tai­lor adapts the manikin as well as the clothes to his pa­tron’s wants. The tai­lor’s ob­ject, in this vol­ume, is to fit young men, in uni­ver­si­ties or else­where, to be men of the world, equipped for any emer­gen­cy; and the gar­ment of­fered to them is meant to show the faults of the patch­work fit­ted on their fa­thers.

At the ut­most, the ac­tive-​mind­ed young man should ask of his teach­er on­ly mas­tery of his tools. The young man him­self, the sub­ject of ed­uca­tion, is a cer­tain form of en­er­gy; the ob­ject to be gained is econ­omy of his force; the train­ing is part­ly the clear­ing away of ob­sta­cles, part­ly the di­rect ap­pli­ca­tion of ef­fort. Once ac­quired, the tools and mod­els may be thrown away.

The manikin, there­fore, has the same val­ue as any oth­er ge­omet­ri­cal fig­ure of three or more di­men­sions, which is used for the study of re­la­tion. For that pur­pose it can­not be spared; it is the on­ly mea­sure of mo­tion, of pro­por­tion, of hu­man con­di­tion; it must have the air of re­al­ity; must be tak­en for re­al; must be treat­ed as though it had life. Who knows? Pos­si­bly it had!

Febru­ary 16, 1907

THE ED­UCA­TION OF HEN­RY ADAMS