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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. 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. As educator, Jean Jacques was, in one respect, easily first; he erected a monument of warning against the Ego. 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. The scheme became unmanageable as he approached his end. 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. Had he been born in Jerusalem under the shadow of the Temple and circumcised in the Synagogue by his uncle the high priest, under the name of Israel Cohen, he would scarcely have been more distinctly branded, and not much more heavily handicapped in the races of the coming century, in running for such stakes as the century was to offer; but, on the other hand, the ordinary traveller, who does not enter the field of racing, finds advantage in being, so to speak, ticketed through life, with the safeguards of an old, established traffic. 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. February 16, 1907 UNDER the shadow of Boston State House, turning its back on the house of John Hancock, the little passage called Hancock Avenue runs, or ran, from Beacon Street, skirting the State House grounds, to Mount Vernon Street, on the summit of Beacon Hill; and there, in the third house below Mount Vernon Place, February 16, 1838, a child was born, and christened later by his uncle, the minister of the First Church after the tenets of Boston Unitarianism, as Henry Brooks Adams. The tailor adapts the manikin as well as the clothes to his patron's wants.
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.
Once acquired, the tools and models may be thrown away.
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.
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.
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.
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The movement might be studied at once in philosophy and mechanics.