An Evaluation of the Educational Philosophy of Herman Harrell Horne

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FORDHAM UNIVERSITY GRADUATE SCHOOL

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This dissertation prepared under my direction by

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entitled

,AII...EYALnATrQE...QE...!I,tIE.._ED.U.CA.TI.QMh...PHILQS.QPHX..QE............

...................................HERMAN HAJRREL L HORNE............................................. ..........

has been accepted in p a rtia l fu lfilm e n t o f the requirements fo r the

Degree o f

Doctor of Philosophy

(F a c u lty A d v is e r)

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AN EVALUATION OF THE EDUCATIONAL PHILOSOPHY OF HERMAN HARRELL HORNE

BY RAYMOND F. SURBURG A* M#, Columbia University, *34 M* R« E., The Biblical Seminary of New York, *46

DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE GRADUATE DEPARTMENT OF THE SCHOOL OF EDUCATION AT FORDHAM UNIVERSITY NEW YORK 1950

ProQ uest N u m b e r: 10993264

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TABLE OF CONTENTS CHAPTER I.

PAGE

THE PROBLEM AND P R O C E D U R E ....................

1

Introduction

• « • • • • • • •

...........

1

The problem

• • • • • • • • • • • • • • •

5

Procedure • • • • • • • • • • • • • • • . .

7

PART I HORNE: THE MAN II.

THE LIFE AND TIMES OF HERMAN HARRELL HORNE >

'

HIS EDUCATIONAL W R I T I N G S

.

11

PART II THE PHILOSOPHY OF LIFE OF HERMAN HARRELL HORNE III. IV.

THE ROOTS OF HORNE*S IDEALISM THE MEANING OF PHILOSOPHY

•• • • . . . . . •

THE ONTOLOGY OF H O R N E ................

86

VI.

THE COSMOLOGY OF H O R N E ..............

Ill

THE EPISTEMOLGGY OF H O R N E ...........

130

VIII. IX.

THE MIND-BODY PROBLEM

.................

42 69

V.

VII.

. .

153

HORNE1S PHILOSOPHY OF RELIGION, ETHICS AND AESTHETICS

l

. . . . . . . .

..............

168

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CHAPTER

PAGE PART III THE EDUCATIONAL PHILOSOPHY OP HERMAN HARRELL HORNE

X.

THE PLACE OP PHILOSOPHY IN E D U C A T I O N .........

198

XI.

THE SCIENCE OP E D U C A T I O N ......................

219

OBJECTIVES OP EDUCATION

. . ..................

236

NATURE OP THE EBUCAND

......................

259

THE TEACHER IN THE EDUCATIVE P R O C E S S .........

276

XII. XIII. XIV. XV. XVI. XVII.

THE AGENCIES OP E D U C A T I O N ................ THE CURRICULUM OP EDUCATION THE METHODS .OP EDUCATION

.

293

...........

320

.........

343

PART IV EVALUATION OP HORNE*S PHILOSOPHY OP LIFE / AND PHILOSOPHY OP EDUCATION XVIII. XIX. XX.

EVALUATION OF HORNE»S PHILOSOPHY . . . . . . .

365

EVALUATION OF HORNE*S EDUCATIONAL PHILOSOPHY .

422

C O N C L U S I O N S .............

469

BIBLIOGRAPHY

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......................................

479

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CHAPTER I -THE PROBLEM AND PROCEDURE Introduction#

The first half of the twentieth cen* tury in American educational history has been a period characterized by lack of uniformity in essentials#

That ed­

ucation is supported by a diversity of beliefs and a great variety of doctrines is evident to the discerning student# This lack of uniformity concerns objectives, the curriculum, administrative and supervisory practice, and the meaning of the term democracy •11

In fact, it applies to every phase of

the educational process#

The chaotic condition can be attrib­

uted to the philosophical developments of the last fifty years# While the fourth quarter of the nineteenth century had witnessed an attack upon positivism and naturalism, with Christian theism and idealism as applied to the philosophy of education in the dominance, the first three decades of this present century saw the rise of numerous schools of educational philosophy, which were to stand in sharp con­ trast to both the idealistic and theistic views of life and education#

Ihe early decades of the twentieth century,

marked as they were by social protest and reform, saw a re­ turn to a naturalistic foundation#

The reconstruction of

educational philosophy was predicated on science and the L

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scientific method.

Daring the first twenty years of the

present century, the movement known as npragmatism,w later flinstrument&lisra,w and still later as Experiment all smw came into existence.

This new philosophy, applied to education,

went under the name of ^progressive11 education.

It was John

Dewey (1859-) who became its high priest, and his text Democ­ racy and Education, its Bible • Dewey* s educational views and often penetrating crit­ icism of traditional forms of education were well received and applauded by many who did not understand the basic phi­ losophy underlying his system.

By 1930, sturdy apposition

developed against experimentalism, because it was considered too individualistic and aimless. Robert M. Hutchins (1899-) and Mortimer J. Adler (1902-), both of the University of Chicago, led the attack on the naturalistic tenets of progressive education.

Hutchins

voiced his objection not to the naturalism of the progres­ sives, but to the anti-intellectual character of their nat­ uralism, and went back to natural law which he wanted made the basis of education.

Hutchins asserted that education

could be stabilized by observing the Aristotelian distinction between what is essential to a thing*s constitution and what is accidental.

Adler, also Influenced by Aristotle, main­

tained that education should be the same for all men in all times and places. While many Catholics appreciated the return of L

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Hutchins and M l e r to Aristotle, they contended that these two midwestern educators had not gone far enough#

For

Catholics, as for all Christian educators, educational theory needs to be constructed upon a supernatural foundation*

This

great principle had been reaffirmed by Pope Pius XI in his encyclical The Christian Education of Youth, which appeared in 1929* Another opponent of progressive education, although naturalistic in basis and emphasizing the scientific method like experlmentalism, was ttthe new realism,0 as set forth by Frederick S* Breed (1876-)*

He differed from Dewey and his

school by ascribing independent reality to the experienced world, and by asserting that the material universe is not de­ pendent for its existence upon mind only, but upon m a n 1s knowledge of the world directly* William C. Bagley (1874-1946) and his followers, were known as

essent!allsts•**

losophy of education*

They opposed the progressive phi­

The essentiallsts stressed the necessi­

ty of having stable educational aims and methods by emphasizing the social heritage of the race*

This heritage, however, was

not to be determined theologically, nor metaphysically, but by an analysis of the elements on which it was founded* Still another opponent of progressive education was idealism, a philosophy ifaich had been dominant in the last quarter of the nineteenth century and continued through the

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early decades of the twentieth, although with reduced vigor* Idealism was an outspoken opponent of all pragmatic and naturalistic philosophies of education* The outstanding proponent of idealism during nearly the first half of this present century was Herman Harrell Horne, (1874-1946)*

As professor, lecturer, and author,

Horne exercised a great influence upon many future leaders of society in school and church*

At Dartmouth and New York

Universities he taught more than ten thousand students during a career of forty-three years*

Some of his educational writ­

ings were translated into Chinese, Japanese,-and Portuguese* During his ten years at Dartmouth, Horne had as students, Harry Woodhurn Chase, later Chancellor of New York Univer­ sity; Edmund Ezra Day, later President of Cornell University, and Frank Porter Graham, later President of The University of North Carolina* Of Hornefs contribution to the cause of idealism, Pro­ fessor Brubacher of Yale wrote: • • • At a time when idealism was already fast fad­ ing as the dominant American theory of education, Horne managed to draw together the various strains of ideal­ ism into their more systematic educational exposition*^ In the application of the idealistic way of thinking to educational problems, Horne influenced the philosophy of American education*

Recognition of his efforts to American

^ John S. Brubacher, A History of the Problems of Ed­ ucation (New York: McGraw Hill Book Co*, 1^47), p. 126* l

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education came when The .National Society for the Study of Education selected him to write the chapter on the philoso­ phy of idealism in the Forty-First Yearbook on the Philoso­ phies of Education* A survey of the literature in the field reveals that there are no related studies thus far, which deal with any phase of Horne1s educational philosophy. This study has value since it records an important chapter in the history of American philosophy of education that has not yet been made the subject of educational re­ search.

It should also prove helpful to many of Hornefs

students, who, because he was not a propagator of his own viewpoint, left them in doubt as to his position.

Further­

more, it should aid in determining to what extent Horne’s ed­ ucational philosophy is in harmony with the teaching of historical Christianity. The attention of the reader is called to the fact that, in the interest of setting forth Horne’s philosophy of life and philosophy of education in a clear and adequate manner, it was necessary to repeat certain philosophical tenets and educational viewpoints. The problem.

The problem of this study was to set

forth the educational philosophy of Herman Harrell Horne7 send to evaluate that philosophy in terms of certain selected criteria.

The problem implied an evaluation of Horne’s

edu c at io nal wr i t ings• L

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6 The term ^educational” was used broadly, in accordance with the following descriptive definition of educations Formal education is the orderly influence of the mature mind on the immature mind, through the systematic development and discipline of all the powers of the in­ dividual, namely, physical, social, intellectual, moral, aesthetic, and spiritual, according to their right or proper order, so that he may fulfill his legitimate purposes on earth, and attain eternal salvation#2 The term ttphilosophylf was employed in harmony with the following definitions ^

• • • Philosophy is concerned with the ultimate mean­ ing of all reality, and may be defined as the methodical investigation of the whole of reality through its ulti­ mate causes in so far as those causes can be known through natural reason unaided by divine revelation.^ In solving the problem of this study, it was neces­

sary first to set forth Horne*s philosophy of life, because in order to understand a particular philosophy of education, one must know the philosophy out of #iich it grows.

Follow­

ing the exposition of H0rne*s philosophy of life, his appli­ cation of it to the field of education will be shown. Only those philosophical problems were set forth which were explicitly treated by Horne.

Since he did not

consider logic, economics and politics, these are not includ­ ed In this study.

The following, however, will be discussed;

2 John D. Redden and Francis A* Ryan, Freedom through Education (Milwaukee; The Bruce Publishing Company, 1944), p. 149. ® John D. Redden and Francis A. Ryan, A Catholic Phi­ losophy of Education (Milwaukee: The Bruce Publishing Company,~T942) , p. 14• L

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the meaning of philosophy and its relation to science and religion; Hornefs ontology, cosmology, epistemology, the mindbody problem, and Hornefs philosophy of religion, ethics and aesthetics* In setting forth the educational philosophy of Horne, the following subjects were treated: the place of philosophy in education, the science of education, objectives of educa­ tion, the nature of the educand, the role of the teacher in the educative process, agencies of education, curriculum and the methods of education#

Data were not included on educa­

tional administration and supervision, tests, and measure­ ments and evaluations* Procedure*

In the solution of the problem three methods

were employed: the historical, the interview, and the phil­ osophical*

l‘he historical and interview were utilized in

the description of the life, educational writings, and times of Horne*

In order, however, to supplement the biographical

materials of his life, educational work, and influence as found in the standard reference works Leaders in Education, W h o 1s Who in Education, and in scattered statements in Hornefs own writings, Mrs, Herman Harrell Horne was inter­ viewed, and data hitherto unavailable in any other published source, were furnished by her*

Dr. Louise Antz, a former

student and later a colleague of Horne at Hew York University, was also interviewed*

She gave the writer data for chapter

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In setting forth both Horne1s philosophy of life and his philosophy of education, the exegetical process was used, which involved a careful analysis of all his published writ­ ings.

In addition, the philosophical method* based on both

induction and deduction, was applied in systematically stat­ ing his views.

This same philosophical method was also

employed to evaluate his educational philosophy. This plan of study includes an introduction, four separate parts, and a conclusion.

Part I treats Horne the

man, and embraces chapter 2 which sets forth his life, educa-r tional writings, and times.

Part II, covering chapters 3-9,

describes the philosophy of Horne.

Part III, comprising

chapters 10-17, contains Horne’s philosophy of education. Part IV, including chapters 18 and 19, is concerned with the evaluation of Horne’s philosophy of life and his educational philosophy.

r I’he final chapter presents the conclusions of

the study. The materials on which this study is based are of three kinds: primary sources, secondary sources, and evaluatory criteria.

Primary sources included the published writ­

ings of Horne.

One major writing, A Philosophy for Beginners,

was not included in this study because it was in manuscript form and unavailable to the writer.

All of Horne’s available

writings were studied and evaluated, but only those were used specifically whose data proved essential to the solution of the problem. L

Secondary sources consisted of works treating ideal-I

Ism, its application to education, and references to the work, philosophy, and educational views of Horne found in the educational literature of the twentieth century#

The third

source embraced selected criteria for an evaluation of Hornefs educational philosophy#

These were drawn from true philoso­

phy, the Christian Scriptures, and the teachings of the Christian Church as expressed in the three ecumenical creeds: the Apostles1 Creed, the NIcene Creed, and the Athanasian Creed#

FART I HORNE THE MAN

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QHAPTER II THE LIFE AND TIMES OF HERMAN HARRELL HORNE, HIS EDUCATIONAL WRITINGS. Philosophies of education are rarely, if ever, mere abstract theories formulated independently of time, place, and circumstances*

Rather, as McFadden has asserted, fta sys­

tem of philosophy represents the painstaking effort of a great mind to discover the basic solutions to the problems of a particular age*w^ The proper approach, therefore, to an evaluation of the educational philosophy of Herman Harrell Horne, would be to place him in his historical setting and to visualize him in the environment in which he was born, raised, educated, and was active as a teacher and educational philosopher* Such is the purpose of this chapter* Herman Harrell Horne was born on a farm in Clayton, North Carolina, November 22, 1874, the son of Hardee and Ida Horne.

His father served In the Confederate army and, upon

his return from the Civil War, chose agriculture as a means of livelihood,

His maternal grandfather had been the Rev­

erend A. B* Harrell, who had taught at the Baptist Wake Forest College, in North Carolina*

The early years of Horne’s

life were spent on the farm; later his parents moved to a small town in the same state#

1 Charles J* McFadden, The Philosophy of Communism (New York: Benzinger Brother s ,1^39), p • 3• l

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In The Philosophy of Christian Education, Introduc2 tion, Horne presented the background of his life, so that readers would be in a position to appreciate and understand the philosophical standpoint he advocated.

In this brief

biographical sketch, he asserted that there had been five great influences which had touched his life and moulded it. The first was the Christianity of his mother, and of tbe five influences it was the religion of his mother which he considered to have been most influential.

Besides being

a God-fearing woman, she was endowed with the poetic gift, and on many occasions gave expression to the urge of the muse. Later on her son gathered her poems together, edited, and published them in two volumes, as Simple Southern Songs,^ 4 and Songs of Sentiment.

In addition to these poems, Horne

also published in book form twenty-eight letters, describing a trip to Europe in 1924-1925, which had originally appeared in the Clayton News, Clayton, North Carolina, under the cap-

P

Herman Harrell Horne, The Philosophy of Christian Education (New York: Fleming H. Reveil and Company, 1937), pp. 13-17. 3 Ida Caroline Harrell Horne, Simple Southern Songs (edited by her son Herman Harrell Horne, Published privately, 1916), 198 pp. 4 Ida Caroline Harrell Horne, Songs of Sentiment (ed­ ited by her son Herman Harrell Horne, lllew York: The Neale Publishing Company, 1917), 155 pp.

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13 r 5 tion, Romantic Rambles«

She lived a Christian life in her

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home, and before the community in which she was active* Of­ ten she would say to her son: ’’Son, do right because it is right *” Horne’s mother introduced him to the rudiments of learning and acted as his tutor*

During his childhood he re­

ceived a thorough religious training, with great emphasis on Bible reading and Bible study*

His familiarity with the King

James version of the English Bible may be seen in Horne’s writings, and also contributed to the development of his style*

As a child he attended with his parents a church of

the Baptist denomination, becoming a member at the age of twelve*

From that time until his death, Horne was active in

church work in various capacities*

It had been his aspiration

for many years to follow in the footsteps of his maternal grandfather and become a messenger of the gospel.

Horne’s

interest in religion, formed in his childhood, manifested itself in his many magazine articles for religious journals, in his willingness to serve on the board of directors of The Biblical Seminary of New York, in his activity as a lecturer on a number of seminary foundations, in his efforts on be­ half of the Young Men's Christian Association in its work

Ida Caroline Harrell Horne, Romantic Rambles (edited by her son Herman Harrell Horne, Raleigh: Edward & Broughton Company, 1926), 165 pp* L.

14 r~ with boys and college students, and in his membership in

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the Religious Education Association# The second great ideal to influence the life or Horne was that of the southern gentleman•

When he was ten years

old, he was sent to DaviS Military Academy.

At the age of

seventeen, he entered the University of Worth Carolina, Chap­ el Hill, where he was a student for five years#

Of his

teachers, he said, that they were first of all southern gen­ tlemen, some of whom had served in the army under General Robert E. Lee, one of the leading southern gentlemen#

About

Horne*s stay at Chapel Hill, he wrote many years later 5 We had the gentlemen*s unwritten code of honor. We signed our pledges at the end of our examination papers as gentlemen. Conduct unbecoming a gentleman was bad form. Something of this ideal has remained with me during all my later years as a welcome heritage of the old southern ante~bellum aristocracy.6 Henry Horace Williams was one of his instructors at Worth Carolina and he imbued Horne with a love of philosophy. It was also at the suggestion of Williams that Horne went to Harvard University for further graduate study.

Horne dedi­

cated his first book, The Philosophy of Education to him with these words: ”To Henry Horace Williams who in the University of North Carolina taught me the pleasantness and the peace of the path of philosophy.,,r^

6 Herman Harrell Horne, The Philosophy of Christian Education (New York; Fleming H. Reveil Company, 1937), p p • 13-14. ^ Herman Harrell Horne, The Philosophy of Education L_(New York; The Macmillan Company, 19@4>), p. v. -j

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While Horne was at the University of North Carolina,n

he did excellent work and impressed his professors as being an exceptionally talented student.

In 1894, he won the De­

partment of Philosophy prize with an essay, entitled, MWhat is Religion?11

The following year, the University conferred

upon Horne the degree of Bachelor of Arts.

He decided to

stay and do graduate work and was the first student in the history of the University of North Carolina to present a thesis in partial fulfillment of the degree of Master of Arts, having persuaded the faculty to permit him to write a thesis, a practice which had not been obtained prior to that time.

Horne was the recipient of the Master of Arts in 1895.

At his graduation in 1894, he was asked to 'join the faculty in the capacity of an instructor of modern languages, a posi­ tion he held until 1895. The third ideal of Horne's life came to him during his three-year stay at Harvard University.

Here the ideal of

Scholarship was indelibly impressed upon him.

Three fields _

of learning interested Horne at Harvard,\namely, philosophy, psychology, and theology.

At this time Horne still had in

mind the fulfillment of his childhood ambition of becoming a member of the clergy. Horne matriculated as a graduate student at Harvard at a time when the Department of Philosophy was distinguished by the presence of James, Muensterberg, Palmer, Royce and Santayana. L_

All of these men were his teachers, but Royce had

16 a more lasting influence than any. In 1897, Horne received his Master of Arts degree. Two years later, Harvard conferred upon him the degree of Doctor of Philosophy, a degree of which Horne was very proud. His doctoral dissertation was on the problems The History and Philosophy of the Problem of Sin*® After the completion of his graduate studies at Harvard, Horne gave up the idea of qualifying himself for the ministry, but instead embarked upon a professional teaching career, which was to last for a period of forty-three years*

During

those years he sponsored over one hundred candidates for the Master1s degree and fifty candidates for the Doctorate* In 1899, Horne was appointed to the faculty of Dart­ mouth College*

It was in New Hampshire that there came to

him the fourth ideal of his life, namely, that of manhood* Writing of this period in his academic life, he asserted: . . . Great stress was laid during my decade there on ®..the Dartmouth Man9 - capable, self-reliant, efficient. The great college president there, William J. Tucker, Insisted on the spiritual quality of true manhood*^ Horne began his teaching career at Dartmouth as in­ structor in philosophy (1889-1900)*

After one year, he was

promoted to assistant professor of pihilosqphy and pedagogy (1900-1905); after five years, he became a full professor

® Herman Harrell Horne, f,The History and Philosophy of the Problem of Sin,ff (unpublished Doctor’s dissertation, Harvard University, Cambridge, 1899), 366 pp. 9 Herman Harrell Horne, The Philosophy of Christian .Education, o p . clt., p. 14.

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A sabbatical leave was granted Horne in 1906 and, con­ sonant with the tradition current in American education at that time, he went to Germany Tor study at the University of Berlin#

His German visit helped him to further the ideal of

scholarship which he had found at Harvard. Just before beginning his third teaching year at Dart­ mouth, Horne was married to Alice Herbert Worthington of Wilson, North Carolina on August 29, 1901. until 1934, when she died#

With her he lived

She was the mother of four chil­

dren, Julia Carolyn, Betsy Worthington, William Henry, and Ida Battle.

In 1917, Horne dedicated his book, Story-Telling,

Questioning and Studying, to hi's four children#^

Thus later,

when he wrote on the importance of the educational influence of the family and of the problems connected with home life, he could do so on the basis of personal experience# Although Horne had served as instructor of modern lan­ guages at the University of North Carolina, he claimed it was first at Dartmouth that his college teaching began#

During

the summer Horne taught at other colleges and universities in the United States# Horne*s first published work, The Philosophy of Educacation, Being the Foundation of Education in the Related Natu-

^■0 Herman Harrell Horne, Story-Telling, Questioning and Studying (New York: The Macmillan Company, 1917), 181 pp. This book has the following dedication: To Julia, Betsy, Billie, and Ida who love stories, ask questions, and are learning how to hstudy.

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ral and Mental Sciences, was the outgrowth of a course of

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lectures given originally at the Dartmouth Summer School of 1900; later to his students at Dartmouth College, also in the Summer School of the University of North Carolina of 1903, and finally at the Harvard School of Theology in 1903#

In the

preface of this book, he announced his philosophical position as follows: The philosophical system of the book, which I have termed Idealistic Theism, appears in the final chapter as the necessary implication of the educational process# It Is also the presupposition of the whole discussion# The book is an application of this philosophy to perhaps the most important matter of human life, viz#,the educa­ tion of men and women.•#To this philosophical system itself, both In its purer exposition and in its fuller justification, I hope to return with the yee^rs as they bring the more philosophic m i n d . H In his presentation of^the subject matter of the book, Horne stated that he had imitated Dr# Everettfs Science of Thought#

According to Professor Schneider this work on logic,

published in 1869, was the first fruits of industrious note taking of lectures he attended in B e r l i n # ^

The full title

of Everettfs book was: The Science of Thought; a System of Logic after the Principles of the Hegelian School, as Ex­ pounded by Gabler, of Berlin# The idealistic outlook on life and its application to the theory and practice of education, expressed in this first

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Horne, The Philosophy of Education, o p . cit#, p# xrxl#

^

Schneider, 0 £. cit., p. 444# _!

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volume, has been consistently adhered to by Horne through­ out his subsequent life*

In his many writings, either in the

Introduction or in'the course of the materials presented, he clearly and unequivocably stated his adherence to the ideal­ istic position*

In The Philosophy of Education, Horne treat­

ed education from a biological, physiological, psychological, and philosophical viewpoint* While Horne had devoted a few pages to the subject of psychology in his first book, he realized it was deserving of more intensive treatment*

Pour years after the appearance

of his philosophy, he issued his second major opus. The Psychological Principles of Education, A Study in the Science £f Education*

In the preface of the book he stated the pur­

pose of it as follows: This volume attempts to lay scientific foundations for the art of teaching, so far as those foundations are con­ cerned with psychology* Though the art of education is founded in all the sciences of man, probably no science has quite so much to contribute as psychology*^3 Another major writing of Horne, which had its origin in the flclassic Dartmouth1s college halls,” to borrow Whittier’s phrase, was Free Will and Human Responsibility: A Philosophical Argument*

This work, called by the author

”a monograph” grew out of the class diiscussions in a course on philosophy given by him at Dartmouth for a number of

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Herman Harrell H o m e , The Psychological Principles of Education (New York: The Macmillan Company, 1906), p* vii. L.

,1/ years* *

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In appreciation of a decade of happy teaching ex­

periences, Horne decided to honor Dartmouth College by dedi­ cating ,fthe modest volume11 to ,fthe Dartmouth Spirit, in philosophy, free, inquiring and pragmatic in life, loyal, efficient, and practical*M*^ In 1903, at the invitation of President Harper of the University of Chicago, Horne joined with other secular and religious educators in forming The Religious Education Asso16 elation* °

Horne was elected to represent the state of New

Hampshire among the State Directors of the Association*

He

affiliated himself with this organization, because, as he wrote twenty-five years later in connection with the anniver­ sary observance of the Association, he was convinced of two things: 1* the reality and value of religion in life, and 2* the necessity of becoming a more effective instrument for both personal and social growth through a study and knowledge of religion*

However, after a membership continuing over

a period of a quarter of a century, Horne asserted that in his opinion, The Religious Education Association nIn its devotion

^ Herman Harrell Horne, Free Will and Human Responsi­ bility (New York: The Macmillan Company, 1912), p* vii* 15 Ibid, p. ill.

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H Herman Harrell H o m e , "Confessions of Faith In the E* A*-yi; Religious Education,23: 612, September, 1928.

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^ Herman Harrell Horne, wConfessions of Faith' in the E. A*,,f Religious Education, 23: 612, Seplbmb§r:>':1928.

21 r to the advancement of the scientific knowledge of religion” had had the tendency ”to substitute the scientific explana­ tion for the religious attitude and appreciation” and 11the sense of contact with the Infinite*”1^

At the second annual

convention of The Religious Education Association, held at Philadelphia from March 2-4, 1904, Horne participated in the second session, dealing with the topic, ”Religious Education in the Home,11 by reading a paper on the subject, ^Religious Teaching in the Public Schools*”1^

The views expressed in it

were similar to those found in an article written for The 20 Biblical World, and which were later incorporated In part V

21

of his The Psychological Principles of Education*

In Horne*s educational philosophy a great emphasis was placed on the will, a feature that distinguishes Horne*s educational philosophy from that of other idealistic education22 al philosophers* Already in the Dartmouth period of his life,

18 ibid*, p* 612. 19 Herman Harrell Horne, ”Religious Teaching in the Public Schools,” Proceedings of the Second Annual Convention, The Religious Education Association (Chicago: Executive Office of the Association, 153-155 La Salle Street, 1940), pp. 46-48* Herman Harrell Horne, ”The Use of the Bible in Pub­ lic Schools,” The Biblical World, 27:55-59, January, 1901. 91 H o m e , The Psychological Principles of Education, o p * clt*, pp* 382-396* 92 John S. Brubacher, A History of the Problems of Education (New York: McGraw-HTll Book Company, Inc., 1947), p* 126* L_

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this emphasis became noticeable in three short publica­ tions In New York City there came to Horne the fifth ideal of his life, cosmopolitanism#

Of the influence and develop­

ment of this ideal, he wrote: • • . T h e University is a part of the throbbing life of the city of many peoples, attended too by students from evejy section of our country, and from every quarter of the globe. One lives, thinks, feels, acts, in the midst of world-wide relationship. Provincialism doesn’t work. The great problems are world-problems, requiring world-solutions. Intellectually one senses his worldrelationships• Books of mine have been translated by my students and others into Japanese, Chinese, and Portugese (Brazil)• One senses in such an environment that through the conflicts of nationalisms some form of international­ ism must eventually emerge#24 When Horne, in the fall of 1909, assumed his duties in professor of the history of education and the history of phi­ losophy, he delivered an address ft his installation as pro­ fessor, in which he set forth the functions of a school of pedagogy.

Such a school has the obligation of contributing

the theory of education, and improvement of the practice of teaching, to raising the standards of the teaching profession, OR and to helping the public build for the future.

23 Herman Harrell Horne, "The Indirect Education of the Will,11 The Proceedings of the Third Annual Convention of the Religious Education Association (Chicago: Executive Office of the Association, 153 £ a Salle Street, 1905), pp. 258-260; H. H. Horne, "Development of the Will,1* School Review, 13:616634, October, 1905; H.H. Horne, "Practical and Impractical Ways of Educating the Will," Education^ 27:85-91, October, 1906. 24 Horne, The Philosophy of Christian Education, op. cit., pp. 14-15. L 25 Herman Harrell Horne, "The Function of a School of Pedagogy," Education, 30:275-280, January, 1910.

23 r

n The following year (1910) there appeared his Ideal*

ism in Educations in which Horne further developed the thought on ’’man-making,1* set forth in his Philosophy of Education, pages 252-254*

The materials of this book were originally

presented in his philosophy classes at Dartmouth, at the summer session of the University of California, in 1909, also during the winter of 1909 in The Brooklyn Institute of Arts and Sciences, and in one of the extra-mural courses of New York University*

It is interesting to note that Horne*s

first book in the New York period dealt with idealism and his last major writing before his retirement in 1942 was also on idealism^ namely, his ,fAn Idealistic Philosophy of Education,ff written for the Forty-First Year Book of the National Society for the Study of Education* ^ While references may be found scattered throughout the writings of H o m e relative to Idealism and its applica- , tion to education, the chief sources for a study of his ideal­ ism are the two forementioned works, the last two chapters of 28 The Philosophy of Education (Rev* Ed.); two chapters in a

26

Herman Harrell H o m e , Idealism In Education or First Principles in the Making of Men and Women"T*New York} The Mac­ millan Company, 1910), 183 pp* 27 Herman Harrell Horne, flAn Idealistic Philosophy of Education,11 The Forty-First Y e a r .Book of the National Society for the Study of Education, Part I, 1942, pp. 159-195* 2® Herman Harrell Horne, The Philosophy of Education (revised edition; New York: The Macmillan Company, 1927), pp. 257-321. L.

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24 29

symposium on An Introduction to Modern Education;

an arti-

cle written In honor of his former professor Josiah Royce;

30

a speech delivered at the spring.conference of the EasternStates Association of Professional Schools for Teachers In 31 1932; an article written in tribute to Dean Withers of New York University;

32

and three other magazine articles#

33

For his classes at New York University, Horne prepared a syllabus, based on the writings of John Dewey and William Kilpatrick,.outstanding professors of Columbia University, and recognized leaders of the philosophy of experimentalism* Although Horne was opposed to all philosophies which were antithetical in character to idealism, he was not a propagan­ dist in his views and was chiefly concerned that his students

Charles E. Skinner and R. Emerson Langfitt, An Introduction to Modern Education (New York; D# C. Heath and Company, 193777 PP» 413-463# 30 Herman Harrell Horne, ”Roycefs Idealism as a Phi­ losophy of Education, ‘The Philosophical Review," 25:473-478, May, 1916# 3^ Herman Harrell Horne, ”Qjiest for the More Abundant Life:through Philosophy,” Proceedings of the 1932 Spring Con­ ference of the Eastern States Association of Professional Schools for Teachers, pp# 152-159. 32 Herman Harrell Horne, ”Educational Philosophy of Dean John H. Withers,** Journal of Educational Sociology, 12: 524-533, May, 1939. : 33 Herman Harrell Horne, ”The Application of Ontolo­ gies to Education,” Educational Administration and Super­ vision, 2:557-565, November, 1916; H.H.Horne, f,Idealistic Philosophy of Education,” The Kadelphian Review, 12:5-15; November 1932# H.H. Horne, ”Three Competing Philosophies gf Education,” The Educational Forum, 9:133-138, January, 1%15.

25 ishould find their own philosophy of life#

n In an address made

at a testimonial dinner, November 2, 1942, and attended by ministers, priests, and rabbis who had been students in Horne’s classes in New York University, he said: As my students you may have wondered at times where I stand# I have been so little of a propagandist, least of all of m y own views,, that some have taken me to be an ardent disciple of Dr# Dewey; others, a reactionary; still others a Biblical literal!st# None of these is correct# Now you know my position#3^ Horne’s Syllabus in a Philosophy of Education issued in mimeographed form, saw five editions.

Horne was firmly

convinced of the value and importance of a teacher having a well thought out and formulated philosophy of education#

In

1928, at a conference of university and college professors, he outlined the content of a sixty-hour course in the philosophy of education#

35

Three of Horne’s major writings were concerned with the topic of methodology#

In 1914, he issued a volume to pro­

vide leaders of groups of Bible students with practical peda­ gogical principles and to familiarize them with the techniques of the activity method#

In addition to the activity method,

^ Herman Harrell Horne, ’’The Master Light,” 1942 (An Address at a Testimonial Luncheon held November 2,,1942)# ^ Herman Harrell Horne, ’’The Basic Content of a Course in the Philosophy of Education,” .School and Society, 28: 131134, August 4, 1928# Herman Harrell Horne, The Leadership of Bible Study Groups (New York: The Association Press, 1914j, p# iii# L.

26 r he outlined the following methods: the conference or dis­

~i

cussion, the question and answer, and the lecture* The following year, the second volume on methods appeared, emphasizing particularly the arts of story-telling, 37 questioning, and studying* These three methods were a part of the technique of all teaching and Horne looked upon all teaching as a craft*

These three teaching methods were also

considered by him as arts, and he endeavored to imbue teachers with the idea that they were artists and through the effective use of good teaching methods they would open for their stu­ dents the doors of aesthetic enjoyment and expression*

The

idea of the teacher*s being an artist was further set forth in a small booklet for The Elverside Educational Monographs Series * ^ The third*" work of the triology on methodology was en­ titled, Jesus-The Master Teacher*

In the preface, Horne

wrote: The aim of this series of studies is twofold:first, immediately, to see how Jesus taught, or is presented to us as having taught, and, second, ultimately, to in- Q fluence our own methods of teaching morals and religion*

^7 Herman Harrell Horne, Story-Telling, Questioning, and Studying (New York: The Macmillan Company, 1916), 181 pp* •ZQ

Herman Harrell Horne, The Teacher as Artist* An Essay in Education as an AesthetXcProcess (Boston: Houghton Mifflin Company, 1917), 63 pp* Herman Harrell Horne, Jesus-The Master Teacher (New York: The Association Press, 1920), p* x. L_

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27 r

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In his study or the teaching methods of Jesus, Horne dis­ covered how Christ had used methods, which recent education­ al science has come to emphasize as discoveries in methodol­ ogy. Religion and morality were associated with education by H o m e ; morality was considered part of the content of re­ ligion, receiving the necessary dynamics from religion.

Both

morality and religion were to be secured through education.^ As has already been indicated, Horne was greatly in­ terested in religion.

Although he did not become a minister,

he maintained his connection with the church and its activi­ ties, and wrote a number of articles on religious education. At Dartmouth he joined the Congregational Church and was the Superintendent of a church school in Hanover.

On moving to

New York University, he located at Leonia, New Jersey, affiliating himself and his family with the local Presby­ terian Church in which he held membership from 1909 till 1946. For many years he was an officer of the governing board of that church, and on numerous occasions delivered sermons from its pulpit. The eminent New York University Professor was a fre­ quent contributor to such religious journals as The Biblical

40

Herman Harrell Horne, The Essentials of Leadership (Nashville: Cokesbury Press, 1931), p. 9.

L.

28

r

~i

Review, The Christian Advocate, The Christian Herald, The International Journal of Religious Education, The Church School Journals The Westminster Leader, The Virginia Jourha1 of Religious Educations The Methodist Reviews and Religious Education*

Many of these articles were republished in the

two volumes, which appeared in 1931, as a contribution in honor of the centennial celebration of New York University, The Essentials of Leadership and This New Education* ^ Three theological seminaries asked Horne to,be a lec­ turer, on their foundations*

In 1923, he gave The Norton

Foundation Lectures at the Southern Baptist Theological Seminary, Louisville, Kentucky; in 1935 he was the Carew lecturer at the Hartford Theological Foundation; and in 1937 he delivered The James Sprunt Lectures at Union Theological Seminary, Norfolk, Virginia*

These lectures were published

in book form as The Philosophy of Christian Education* ^ The lectures on the Norton Foundation were also given at The Biblical Seminary in New York City in 1924, and appeared two 43

years later as Christ in Man-Making♦

Jesus-The Master Teacher« already referred to in con-

Herman Harrell Horne, This New Education (New York; The Abingdon Press, 1931), 280 pp* ^ Herman Harrell Horne, The Philosophy of Christian Education (New York; Fleming H. Revell Company, 1937), 171 pp* ^ Herman Harrell Horne, Christ in Man-Making (New York; The Abingdon Press, 1926), 101 pp* L

-*

29 rnection with Horne's contribution to methodology, was orig*^1 inally given as lectures in the Summer School for Christian Workers of the Auburn (New York) Theological Seminary, in the Drew Theological Seminary, and in the Eastern Association Summer School at Silver Bay, New York, and in the Southern Assembly at Monteagle, Tennessee*^ In his efforts to promote the cause of religious ed­ ucation in North America, Horne worked with the Young Men's Christian Associations of the United States- and Canada*

His

volume, The Leadership of Bible Study Groups, was written primarily for the Department of Bible Study of the College Division of The Young Men's Christian Associations*

He

hoped it would also prove helpful to members of the Women's Christian A s s o c i a t i o n s I n August 1915, he delivered a series of lectures at Lake Couching at the request of the Canadian Y.M.C.A* in which he connected the life of Jesus with the "Canadian Standard Efficiency Tests*"

The result

of these lectures produced the book, Jesus-Our Standard, whose preliminary draft was made at Lake Couching*^

Three

of Horne's books were published by the International Commit­ tee of the Young Men's Christian Association*

44 Herman Harrell Horne, Jesus-The Master Teacher, o p * cit*, p* xi* 45 Herman Harrell Horne, The Leadership of Bible Study Groups, op * cit*, p. iii*

i —p * 0 *

45 Herman Harrell Horne, Jesus-Our Standard, o p * cit *, —^

—i

Christ was given an important place in H o m e ’s phil­ osophy of life and Christian education*

Five of his major

writings have either the name of Jesus or Christ as part of the title; namely, Jesus-The Master Teacher, Jesus-Our Stand­ ard, Modern Problems as Jesus Saw Them, Christ in Man-Making, and Jesus as a Philosopher and Other Radio Talks

The last

one of the five books mentioned had its origin as a series of lectures delivered over the radio during the winter and spring of 1925-1926*

The seventh chapter in Jesus as a Philosopher,

called "Education,11 was broadcast from Horne's classroom in New York University February 13, 1924 on the same site where the first photograph of the human face was taken by John W* Draper in 1839, and the first telegraphic message transmitted by Samuel F* E* Morse in 1837.^®

Horne's radio address had

the distinction of being the first university lecture broad­ cast from a classroom* An analysis of these five books will reveal the fact that they emphasized, aspects of the life and teaching of Christ not usually stressed or which were being neglected* In the prefaces to these books, he always requested the critics not to construe his silence on certain Christological subjects as a denial of them*

In the foreword to his Jesus-

^ Herman Harrell Horne, Jesus as a Philosopher and Other Radio Talks (New York: The Abingdon Press, 1927}, 208 pp 48 Ibid, p. 11.

31

Oar Standard, Horne wrote: The idea underlying the book is that Jesus is our standard, both personal and social* The lire of Jesus has been studied from countless standpoints, but not, I think, from this one before* Very little has been written about the physique and psychology of J e s u s .49 In introducing his Modern Problems as Jesus Saw Them, Horne averred: HThe Jesus here presented is he of the four evangelists.. .not the Christ of dogma, theology, or criticism.ft^ In 1919, the Progressive Education Association came into existence* Dewey*

The moving spirit of this movement was John

The application of his philosophy to the field of

education came to be known as experimental ism*

Through his

educational work at Teachers College and at Columbia Univer­ sity, and through his lectures and many writings, John Dewey began to exercise a great influence on the educational think­ ing of the leaders in American education*

Horne, an avowed

idealist, found himself in direct opposition to the funda­ mental tenets of the experimentalist philosophy of education* He, therefore, embarked upon a literary attack on John Dewey*s philosophical and educational views*

This took courage on

the part of Horne as at that time the star of Deweyrs fame was rising higher and higher in the philosophical firmament

^ Herman Harrell Horne, Jesus-Our Standard, op * cit *, pp* 9, 11. Herman Harrell Horne, Modern Problems as Jesus Saw Them, op* cit., p. x* ' -e----L,

and scholars were outdoing each other in heaping praise on"1 Dewey. Horne*s attack began with a chapter which he added to The Philosophy of Education, entitled, **Pragmatism vs. Idealism.”5

In this chapter Horne contrasted his idealistic

postion with that of Dewey*s.

The next year Horne made an

evaluation of the so-called ”new education” in an article CO contributed to The Educational Review. Progressive educa­ tion was being called in the nineteen twenties **the new education.**

Horne continued his attack in a paper presented

on the second last day of 1929 at the New York meeting of The American Philosophical Association in which he attempted to show the limitations of John Dewey’s educational philos­ ophy.^

In Horne’s book, This New Education, there appeared

two chapters which were specifically concerned with showing both the weaknesses of Dewey’s philosophy and the application of it by his followers to the field of education.54

It must

not, however, be thought that Horne condemned Dewey in toto. In his presentation before the American Philosophical Asso­ ciation, particularly in the introduction, Horne said: In what is to follow let no one suppose that the writer is unmindful or unappreciative of the great and

51 Herman Harrell Horne, The Philosophy of Education (revised edition; New York: The Macmillan Company, 1927}, pp. 288—315* Herman Harrell Horne, **Again this New Education,” Educational Review, 75:91-98, February 8, 1928. 53 Horne, This New Education, op♦ c i t ., pp. 96-113. 54 Ibid., pp. 53-96.

33 n beneficial influences Doctor Dewey has exerted upon educational theory and practice, notably in both social­ izing and individualizing the school*55 In 1931, Horne gave a lecture at Boston University on Dewey1s philosophy with special reference to the latter's eg The Quest for Certainty* It is interesting to not© that even though Horne was in principle opposed to the fundamen­ tal tenets of pragmatic and naturalistic experimentalism, he based his Syllabus in a Philosophy of Education on the writ­ ings of Dewey and Kilpatrick*

Since its appearance in 1916,

Dewey's Democracy and Education was a required reading in all of H o m e ' s philosophy of education courses

This

liberal attitude of mind may be better understood in the light of a statement made by Horne at a testimonial dinner tendered him and others retiring from active teaching in the School of Education of New York University*

He said his aim

was not to make idealists of his students, but to train them to think for themselves and arrive at their own conclusions as to the truth*^®

55

P* 9 8 *

88 Herman Harrell Horne, John Dewey* s Philosophy, Espe­ cially The Quest for Certainty (Bostons Boston University School of Religious Education and Social Service, 1931), 27 pp* 57 Herman Harrell Horne, The Democratic Philosophy of Education (New Yorks The Macmillan Company, 1932), p* vii* Herman Harrell Horne, "Valedictory," School and Society, 56: 154, August 29, 1942* i—

_i

34 |-

~i Horne’s major criticism of Dewey’s philosophy appear­

ed in 1932 in The Democratic Philosophy of Education# ^ treatment is unique#

The

The typical sequence is identical with

Dewey’s whose position as an ’’exposition” Horne first states and then his own, frequently contrasting views, as ’’comments#” Of this book, Alonzo F# Myers and Clarence 0. Williams wrote: ”If Kilpatrick is called the interpreter of Dewey, then we • should designate Horne a critic - be it all a friendly one#”60 Whenever Horne criticized the experimentalist school, he fre­ quently did between 1927 and 1946, he also gave his own ideal­ istic position, either by contrast or by implication# The philosophy of experimentalism and of progressive education caused Horne not only to .write his Democratic Phil­ osophy of Education but also articles in which he set forth such concepts as ’’democracy,” ’’academic freedom,” the nature and place of cultural and vocational training in education# In 1932, the Progressive Education Association issued a pamphlet, A Call to the Teachers of the Nation, in which the teachers of America,

were called upon to help reconstruct

the democratic tradition according to the conception of the Progressives#

In this ’’call” to the American teachers, the

leaders of the children and youth were urged to substitute

^ Herman Harrell Horne, The Democratic Philosophy of Education (New Yorks The Macmillan Company, 1§3&), 547 pp# 60 Alonzo F# Myers and Clarence 0. Williams, Education in Democracy (New York: Prentice-Hall, Inc#, 1947), p. 107# L_

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35 r

collectivistic action for that of individualism and to elim­ inate capitalism with its attendent evils.

Horne differed

sharply with this policy which was contrary to the peaceful ways that have always characterized changes in American life.61

To further elucidate the position taken in his reply

■k° 4 Call to the Teachers of the Hat ion, he contributed a discussion on the nature of democracy in American education.

62

In 1937, at the request of the Faculty and a Committee of the Board of Trustees of Union Theological Seminary, Nor­ folk, Virginia, Horne gave the James Sprunt Lectures.

They

were published in the same year as The Philosophy of Christian Education. I n

his introduction, Horne made the following

statement about the place of the book in his educational pilgrimage:

0

. . . And now I am about to take another step forward in my intellectual pilgrimage in submitting to you my findings in the synthetic and comprehensive field: The Philosophy of Christian Education. It should bring together and unify and advance what I have been trying to.do for forty years.®4 The reason for these lectures he claimed was the necessity of a re-statement of the philosophy of Christians

®1 Herman H arre11 Horne, wThe Call to the Teachers of the Nation,11 3chool and H o m e . 15: 297, March, 1934. 62 Herman H arrell Horne, 11The Democratic Tradition in American Education,11 School and Society. 41: 631-637, May 11, 1935. 63

Herman Harrell Horne, The Philosophy of Christian Education(New York: The Fleming H. Hevell Company, 1937), p. 15. 64 Ibid., p. 15. L

~J

36 education as many people had lostMfaith in !,a religious

n

education11which seemed to substitute the psychological wis­ dom of man for the operation of the Holy Spirit in moving upon the hearts of men.”®^ Another of Horne1s contributions to educational theory was his chapter in Part I of the Forty-First Yearbook of the National Society for the Study of Education. ^

He served as

a member of the Society1s Committee on the Philosophies of Education, composed of Mortimer J. Adler, William C. Bagley, Fredrick S. Breed, John S. Brubacher, William H. Kilpatrick, William McGucken, S.J*, and Edward H. Reiser. On September 1, 1942, Horne was retired as Head of the Department of History and Philosophy of Education, Graduate School of Education, New York University.

On May 16, 1942 a

testimonial luncheon was tendered Horne and certain other pro­ fessors retiring from active duty in the School of Education. In an address which Horne gave on this occasion, he summarized his philosophy in the following words: 11In content my philos­ ophy holds that personality has superior worth; that the cos­ mic* order is moral, spiritual, personal; and that education

Herman Harrell Horne, The Philosophy of Christian Education (New York: The Fleming H. Reveil Company, 1937j, p. 17. Herman Harrell Horne, tfAn Idealistic Philosophy of Education,” Forty-First Yearbook.of the National Society for the Study of Education, Part I, 1942, pp. 139-196.

L_

37 ris the cultivation of personality.”®*^

Again he said:

n

All ray life has heen devoted to intellectual liberal­ ism. In order to be sanely progressive, I have been moderately conservative In the fields of philosophy, education, and religion. Neither the radical nor the reactionary has won my vote.68 In addition to heading the Department of Education at New York University, Horne gave courses at other institutions of education in and near New York City.

Thus, he taught

courses in history of education, during the academic year 1925-1926, at State Teacher’s College, Paterson, New Jersey and the Biblical Seminary of New York City.

The latter in­

stitution was Indebted to Horne for many services 'rendered in various capacities. The last period of Horne’s life, which he himself call­ ed **eventide and twilight,1’ began with September 1942.

During

this period he continued lecturing, writing and planned ex­ tensive travelling, when the cessation of hostilities would allow It.

In 1943, Horne was the McDowell lecturer at Ohio

Wesleyan University, Ohio. Although in his undergraduate days Horne had chosen philosophy from among English, modern foreign languages, and philosophy as a subject to teach, these other Interests did not languish in his affections.

Throughout his academic

Herman Harrell Horne, ’’Valedictory,” School and Society, 56: 154, August 29, 1942. 68 Herman Harrell Horne, ’’Valedictory” School and Society, 56: 155, August 29, 1942. L_-

teaching career, Shakespeare was the rival of Kant in Hornefs collegiate interests#

69

During vacations and holi­

days he studied the subject of philosophy of love and espe­ cially Shakespeare’s views on love#

In 1945, Horne published

his studies on this subject as Shakespeare1s Philosophy of Love#

Ready for publication in the same year was another

major work of Horne, A Philosophy for Beginners, not yet pub­ lished#

Its title indicates, this was written for college

students entering upon the study of philosophy#

In the fall

of 1945, H o m e gave a thirty semester hour philosophy course at Montreat College, North Carolina#

A Philosophy for Begin­

ners was used experimentally for this course with the pur­ pose of determining its suitability as an introductory colle­ giate text in philosophy# Horne was a widower ten years before remarrying one of his former students in the south, Mrs# Mary D. W. William­ son#

After having been married to her for only two years,

Horne died at his home in Leonia, New Jersey on August 16, 1946 after an illness of less than two weeks* duration# Horne was a member of The Religious Education Asso­ ciation, The American Philosophical Association, The'American Academy of Political and Social Sciences, The North Carolina Historical Society, The Society of College Teachers of Educa­ tion, The Phi Beta Kappa, and Phi Delta Kappa#

He was a fel**

69 Herman Harrell Horne, Shakespeare1s Philosophy of Love (Privately Printed# Raleigh: Edward & Boughton Company, 4L945), p. xiii# “

39 r

“i

low of the American Association for the Advancement of Sci­ ence and of the Society for the Advancement of Education. The eminent New York University professor was the re­ cipient of many honorary degrees.

Wake Forest College of

North Carolina, in 1924; Muhlenberg College of Allentown, .Pennsylvania, in 1927; The University of North Carolina, Chapel Hill, in 1934; and New York University, in 1943; all conferred upon him the degree of Doctor of Letters. After his death, there appeared a number of testimo­ nials in various educational magazines, in which former pupils testified to the exceptional abilities of Horne and praised his character.

Thus Professor Kuist of Princetown Theological

Seminary wrote: Although he excelled as a personal counsellor, the class-room was his favorite medium of communication. He was a master of the Socratic art; a living exponent of the examined life. To him every student was a real per­ son. He never let a backward student down; nor did he allow anyone ever to linger long in conceit. Every class hour was an event to be anticipated, or an experience to be remembered.*70 J. Donald Butler, Professor of Philosophy at Prince­ ton, wrote this in appreciation of his former teacher: . . . No mere appreciation can do justice to such a brilliant mind, much less catch the simple dignity and warmth of personality which won his many students to him. But the three dimensions of his greatness that most influ­ enced others are his sound scholarship, his mastery of

*70 Howard Tillman Quist, nHerman Harrell Horne, 1874 1946,11 The Biblical Seminary Bulletin, 15: nr. 1, p. 4, Fall-Winter, 1946. L

40

teaching, and his profound religious faith.

71

F. Alvah Fredenburgh wrote an appreciation of Horne on the latter1s retirement in 1942*

Among other things, she

had this praise for him: Scholarly, judicious, impartial, lucid, Herman H* Horne, retired professor of education of the School of Education of New York University, has done much more than teach by precept and well-chosen example the great truths of philosophy, interpreted educationally. He gave unstintingly of himself through the depth and breadth of his lectures, as well as in the truly scholarly approach he made to any problem, great or small.72 From a memorial written by Professors Samuel L. Hamil­ ton, Louise Antz, and Alonzo Meyer, and incorporated in the faculty minutes of December 16, 1946 of the School of Educa­ tion of New York University, the following may be quoted as evidence of the esteem in which Horne was held by his fellow associates: We who worked closely with him could not fail to dis­ cover that his supreme loyalty was to truth, beauty, goodness and holiness. All his qualities seemed but the outward expression of a deep religious faith in God and his fellow-men. We remember with gratitude a life which has raised our standards and enriched our lives.73

73. j, Donald Butler, f,Herman Harrell Horne, 1874-1946: Scholar, Teacher, Man of Faith,11 School and Society, 64:273, ~ October 19, 1946. 72 p. Alvah Fredenburgh, "Herman H. Horne; An Apprecia­ tion," School and Society, 56:355, October 17, 1942. ^ The Faculty Minutes of December 16, 1946 of the School of Education. L.

_1

PART II THE PHILOSOPHY OF LIFE OF HERMAN HARRELL HORNE

r

CHAPTER III THE ROOTS OF HORNE1S IDEALISM Many times in his writings, Horne spoke of himself as an Idealist,^claiming that some of the greatest mindse in the history of

western philosophy had accepted as their Q philosophy of life Idealism in one form or another* In this chapter, the roots of his Idealistic philosophy shall be examined, which Horne had avowed in his valedictory? My philosophy has been that of Idealism, specifically, the right-wing Neo-Hegelianism as translated and inter­ preted by Horace Williams of the University of North Carolina and Josiah Royce of Harvard* It is the way of thinking in general of Kant, Coleridge, Carlyle, and Emerson; Hegel, Green, Bosanquet, and Bradley.3 That Horne had read widely the literature dealing with idealism can be inferred from the bibliography of his many and varied writings*

It would be impossible to indicate

all these sources, drawn as they were from the idealists not only of the twentieth, but also of the preceding centuries*

Herman Harrell Horne, The Philosophy of Education (New York; The Macmillan Company, 1904), p • x i •; Herman Harrell Horne, Idealism in Education (New York: The Mac­ millan Company, i^io), p* vii*; Herman Harrell Horne, This New Education (New York: The Abingdon Press, 1931), p* 11*; Herman Harrell Horne, The Essentials of Leadership (New York; Cokesbury Press, 1931), p •”§ • ^ Herman Harrell Horne, MAn Idealistic Philosophy of Education,* Forty-First Yearbook of the National Society for the Study of Education, Part I, 1§42, p. 151* s Herman Harrell Horne, Ma l e d i c t o r y , 11 School and Society, 56: 154, August 29, 1942*

^

43 i

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Those Idealists, however, to whom Horne especially acknowl­ edged his debt and who clearly influenced his philosophical and educational thought, are discussed in this chapter.

The

idealism of Plato, Berkeley, Kant, Hegel, Froebel, Lotze, Harris, Williams, Everett, and Hoyce are briefly set forth. 4.

In his studies, Horne specifically concentrated’ upon £ Plato, and considered him the father of idealism. Plato's philosophy was based on the dialectic of Socrates as a method of inquiry.

The main tenet of Platonism was that objects of

thought, auch as ideas, forms and noumena,were eternally real, as opposed to the view that phenomena were transitory and the relatively unreal objects of sense perception.

Man can have

knowledge of ideas, Plato argued, but only have opinion about phenomena.

Mathematical objects and ideal values, such as

justice, the beautiful, the good, were for him the highest realities.

Prom these God and man derived the meaning and

goal of their existence.

Knowledge of truth and control of

individuals and society by reason was the aim of life for c Plato. In evaluating the influence of Plato on later

^ Herman Harrell Horne, wThe Master Light,” 1942 (An Address given at a Testimonial Luncheon, November 2, 1942). ® Horne, wAn Idealistic Philosophy of Education,” Yearbook, op. cit., p. 151. 6

For a summary of Plato fs philosophy cf. Paul Shorey, Platonism, Ancient and Modern (Berkeleys University of California Press, 1938), pp. 1-35. L

'"idealism, Copleston asserted: nIn reality he is the father n or grandfather of all spiritualist

jo

philosophy and of all

objective idealism.1,7 Plato considered the highest Idea or Form that of the Good; all others, such as knowledge, justice, beauty, and every virtue, were subordinated to it in what has been called the hierarchy of Ideas *® Berkeley (1685-1753) became the founder of one of the schools of idealism which was to exercise a profound influ­ ence on later thinkers.

Positing a mind as ultimate reality,

he maintained that it was the objective cause of perception. His idealism was known as wsubjective idealism.11

Berkeley

put forth the principle, esse eat perclpi, to exist is to be perceived, and concluded that all that can be held of the external world, outside of man, is in the last analysis, within the mind of man.

He believed that he had saved the

real existence of external objects, denied by Locke, even when these are not perceived by the human mind, by postu­ lating the Mind of God.

Berkeley accounted for man* s ideas

of extra-mental and external objects, like the human body of the physical world, by defining these not as the product of the mind, but something objectively produced in the mind -

7

Frederick Copleston, A History of Philosophy (West­ minster: The Newman Bookshop, X946), I, p. 262. '® Edgar Sheffield Brightman, * Platonism,” An Encyclo­ pedia of Religion, 594.

45 r

a real world outside of man*

Therefore, Father Bittle

~i

asserts: ’’Berkeley is a psychological and acosmistic ideall8t.w9 Idealism as a basis for an educational philosophy may be traced to Kant (1724-1804), professor of philosophy at Konigsberg*

John Brubacher credits Kant with not only having

stirred up the so-called ’’Copernican revolution” in philos­ ophy, frut also with having Influenced the philosophy of education in the eighteenth and nineteenth centuries*

10

The influence upon subsequent educat ional theory and practice was effected through his new theory of knowledge*

11

Conceding the cogency of the logic of Hume, Kant admitted it was impossible to arrive at a knowledge of objective reality as it really is; to know ”das Ding an slch,** to use his own phrase*

In Kan t ’s epistemology, the mind was made the center

of the dependent world of phenomena*

Accordingly, such

phenomena, as space, time, and causation, are to be considerec* £ priori categories of the mind; only by a use of these a priori categories can the mind understand objective reality*^

This reorientation of epistemology ’’required a

® C* N* Bittle, Reality and the Mind (Milwaukee: Bruce Publishing Company, 1936), p* 107* ^ John S* Brubacher, A History of the Problems of Education (New York and London: McGraw-Hill Book Company, 1947), p. 121. I1 Ibid., p. 121. 12 Emmanuel Kant, Critique of Pure Reason, translated-* by Max Mueller (New York: The ^acmi 11 an Company, 1927), p* 715*

l

46 F~ —i reconstruction of the spectator theory of the mind and education#,f*^

In summarizing the philosophy of Kant, Cooke

said: • • • Kantfs philosophy agrees with sensationalism in saying that our ideas are given by sensation, but he claimed their material only Is given, while he asserted with rationalism that their form is a product of reason*14 All that can be known, then, are appearances or pheno­ mena, and these are always subjective in character, without any resemblance to the things in themselves#

Kant may thus

be asserted to have admitted the existence of ,fdas Ding an sichff as the exciting cause of sense-perception on the grounds of inference, but the things-in-themselves remain ah unknown and unknowable quantity.

15

The result was his

failure to overcome the Cartesian dualism, the antithesis between noumenon and phenomenon, the lfthing-in-itself ,fl and the Ego# George Wilhelm Hegel (1770-1831) further developed the Kantian idealism.

He taught that everything existing

is the result ultimately of the development of lfone absolute or Idea#1’

Expressed In terms of religion, the world, in-

15 Brubacher, o£. cit., p# 121# ^ R o b e r t L. Cooke, Philosophy, Education, and Cer­ tainty (Grand Rapids: Zondervan Publishing House, 1940), p. 133. 15 Bittle, Reality and the Mind, op. cit., p. 112# ^■6 Josiah Royce, The Spirit of Modern Philosophy (Boston: Houghton Mifflin Company, 1893), p. 204# L.

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47 r

eluding nature and humanity, is only the manifestation of

God*

~i

The difference between Hegel and his idealistic pre­

decessors, Weber and Perry have described as follows: • * . In Schelling, things proceed from the absolute, which, for that very reason, remains outside of them* In Hegel, the absolute is the process itself; it does not produce movement and~“jLife, it is movement and life* It does not exceed the things, but is wholly in them; nor does it, in any way, exceed the intellectual capacity of man* If we mean by God the being transcending human reason, then Hegel is the most atheistic of philosophers, s i n c e n o one is more emphatic in affirming the immanency and perfect knowableness of the a b solute*^ 1ft Hegel never wrote on education as s u c h / 0 but in his Philosophy of Right, he dealt at length with the sociologi­ cal aspect of education*

4s rector of the Nuremburg Gym­

nasium, he also gave his views on the theory and practice of education*

19

However, many of his students endeavored

to work out a philosophy of education on the basis of his ideas on the problems of education*

20

It was Johann

Rosenkranz (1805-1879), professor of philosophy at Konigs—

^ Alfred Weber and Ralph Barton Perry, History of Philosophy translated by Prank Thilly, with Philosophy since I860 (revised edition, New York; Charles Scribner’s Sons, 1925), p. 406. ^ Tidasu Misawa, Modern Educators and Their Ideals (New York: D* Appleton Company, 1909), p. 245* ^ Pierre J* Marique, History of Christian Education (New York: Fordham University Press, TW36B)), III, p. 187* 20 P. L. Luqueer, Hegel as Educator (New York: Columbia University Press, 18967T M. Mackenzie, Hegel1s Educational Theory and Practice (London: S* Sonnenscheln & Company, 1909)• L.

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48 r

~\

berg, who organized the thinking of Hegel into a system in 21

his work, Paedagogik als System*

Educationally, Hegel began with the thesis of the child being a slave of nature, endowed with a subjective sense, with feeling, and impulse*

The antithesis of a life

of bondage to nature was the free life of the objective mind or spirit*

In order to achieve the synthesis of these con­

cepts, ^self-estrangement** Is necessary*

This takes place

at the time of adolescence, when the child begins to reach out for that which is universal, realizing that all indi­ vidual experience is inadequate*

To Hegel, this rendering

of obedience to the universal, to the Absolute, marked the beginning of wisdom* The school was important as the agency through which the student is brought into touch with the universal, which according to Hegel, was most easily to be found in the literature of Greece and Home*

In subjecting himself to the

past and reverencing its spiritual achievements, the pupil frees the self in the course of its own self-realization* This pilgrimage of self-estrangement helps the youth to fill out those places in his life which seem to be incom­ plete*

Thereafter, he is in a position to continue the

process of self-realization as a citizen of the state, which

21 In English it appeared as The Philosophy of Educa­ tion (New Yorks I>* Appleton Company, 1886),' p p • 286 •

49 r

i

Is the highest phase in the development of the Absolute realizing itself, according to Hegel*

22

Since Horne depicted himself ,as a Neo-Hegelian, it should not be amiss to list the principles of Hegelianism, as outlined by Edgar Brightman: 1*

MThe true Is the whole,w that is, for an understand­

ing of a particular happening, its relationship to experience as a whole is necessary* 2.

The source of all knowledge is experience*

Logic,

natural science, art, religion, and philosophy are consider­ ed the various levels of experience* 3*

11The actual is the rational*H

This means that the

coherent thought must reformulate the surface appearances of xconsciousness* 4*

The method of philosophy Is the dialectic*

Hegel

understood dialectics to be a movement of thought, which drives it from any point of view it assumes (thesis) to the opposite point of view (antithesis), so that through the relation of the two, a new aspect of reality is created (synthesis)• 5*

The source of the dialectical movement is the principle

of negativity, by which is meant the interpretation of what

^ For this section on Hegel cf* William M* Bryaht, Hegel*s Educational Ideas (New York: Werner School Book Company, 1896), p p • 214; Bertrand Russell, A History of Western Philosophy (New York: Simon and Schuster, 19457, pp. 736-746* L_

~J

is present by reference to what is absent* 6*

The Absolute Spirit or Idea is the all-inclusive and

completely coherent eternal consciousness, of which every stage of dialectic is but a partial description. 7*

The philosophy of Hegel Is evolutionary in a cosmic

and metaphysical way, not In the Darwinian sense* 8.

Hegelfs philosophy of religion was concerned with

’’God and God alone as truth*”

The history of religion was

depicted as the evolution of spirit in its dialectical apprehension of the divine from nature religion to Christi­ anity.23 It was in the educational philosophy of Friedrich Froebel (1782-1852) that idealism made its most notable Innovation in education*

As a boy, Froebel fled from a

lifeless and affectionless home to the bosom of animated Nature, and as Misawa has pointed out, wto his mystic pan­ theism*

Upon a background of mysticism, due to his

early training, he added something of Fichte’s

philosophy

of the Absolute gained from his studies at the University of Jena*

His educational philosophy was expressed in The

Education of M a n , where idealism was applied to pedagogy

^3 Edgar S. Brightman, ,fHegel Ian ism,” An Encyclo­ pedia of Religion, 328-329* Tadasu Misawa, Modern Educators and Their Ideals, o p * cit*, p* 167*

51

and combined with the evolutionary theory*^®

n

This work begins with the following words, stating the great principle underlying his system: In all things there lives and reigns an eternal law*** This all-controlling law is necessarily based on an all-pervading, energetic, living, self-conscious, and hence eternal unity* • *This^ unity is God* All things live in and through the Divine Unity, in and through God***It is the destiny and lifework of all things to unfold their essence, and therefore, the Divine Unity itself**® Thus, according to Froebel, a living, energetic, self-conscious unity is both the metaphysical reality and the human ideal*

The purpose of education he defined:

'’Education consists in leading man to pure • • and unsullied consciousness and free representation of the inner law of Divine Unity, and in teachihg him ways and means thereto.”**7 From the ”Llving Unity” of all existence, the ”LIving Unity” of every human being is self-evident*

In his autobiography

Froebel wrote: ’’Mankind as a whole, as one great Unity, had now become my quickening thought* consistently before m y mind*”88

I kept this conception Each new child was to be

5 Friedrich Froebel, The Education of Man* trans­ lated by W* H. Hallman (New York: D. Appleton Company, 1887), p p • 1-2• 2 ® Ibid*, pp* 1-2* 27 priedrich Froebel, The Education of Man, trans­ lated by W. H* Hailman (New York: D. Apple ton Company, 1887), p* 2* pp

Friedrich Froebel, Autobiography, translated and annotated by E« Michaelis and H* K* Moore (Syracuse: Bardeen, l!899), p* 84* -

52 rtreated not only as a manifestation of the Divine Spirit iiT human form, but also was a necessary essential member of humanity.1129

He should, therefore, be viewed in his obvious

and living relations to the present, past and future develop­ ment of humanity, in order to bring his education into har­ mony with the past, present and future development of humane ity and the race. Froebel espoused a form of culture-epoch theory, for he said: "Each successive generation and each successive human being.•.must pass through all preceding phases of human development and culture*w30

He also insisted on a unity at

all stages in the intellectual, physical, and moral life of the individual.

The same concept of unity was furthermore

applied to the relations of his life of knowing, feeling and willing, and between various subjects of the curriculum. Froebel advocated self-activity as the means of child self-development.

The child did not possess activity; he

was activity, and needed no stimulant to act but was already self-active.

Activity had two phases:

(1) the activity of

the senses in observing and receiving; and (2) the activity

29 Froebel, The Education of M a n , o p . cit., pp. 16-17. i As quoted by Robert L. Cooke, Philosophy, Educa­ tion, and Certainty (Grand Rapids: Zondervan Publishing House, 1540) ,-p7 165.

L.

r 31 or giving out, the expression of the will#

“• The first type

was derived from Pestalozzi; the second from Fichte.

32

Froebel attached great importance to play as the natural means of child expression.

He became the great advocate of

the kindergarten. A German idealist, who influenced American idealism, was Rudolph Hermann Lotze (1817-1881), the distinguished and widely known German philosopher during the latter half of the rr «Z

nineteenth century*

In the Mikrocosmus (1856— 1864), Lotze

dealt broadly with man, his natural constitution, culture and destiny.

His History of Aesthetics (1868) was widely

read, and exerted a great influence in this field.

In the

Logik (1874) and Metaphyslk (1879) was found the most mature formulation of his system. Kurt Leidecker summarized the philosophical position of Lotze as follows: . . . Lotze conceded three spheres: Necessary truths, facts and values. Mechanism holds sway in the field of natural science• it does not generate meaning but is subordinated to value and reason which evolved a specific plan for the world. Lotzefs psycho-physically oriented

3^ Rudolph Eucken, ttThe Philosophy of Friedrich Froebel,11 Forum, 30:172-179. 32 Brubacher, History of the Problems of Education, o p . cit., p. 124* 33 lieber and Perry, op. cit., p. 59.

54 r

~i

medical psychology is an applied metaphysics in which the concept soul stands for the unity of experience. Science attempts the demonstration of a coherence in nature; being is that which is in relationship; "thing" is not a conglomeration of qualities but a unity achieved through law; mutual effect or Influence is as little explicable as being: It is the monistic Absolute working upon itself* The ultimate, absolute substance, God, is the good and is personal, personality being the highest value, and the most valuable is also the most real.34 The man, more than any other, responsible for the grafting of German idealism on American education was William Torrey Harris (1835-*-1909) •

It was through Brockmeyer’s

Influence that Harris became a thorough Hegelian.3 ^

As a re­

sult of his systematic and serious study of Hegel, Harris developed an idealism which was In sharp opposition to the agnosticism of Herbert Spencer, whose positivism was attract­ ing considerable attention in the latter half of the nine­ teenth century.

Through the twenty-two volumes of The Jour­

nal of Speculative Philosophy, Harris brought German idea** llsm to the attention of A m e r i c a n s T h i s

journal was the

chief Instrument of Harris1 purpose to make "Hegel talk English."

In this periodical, there also appeared the first

English translations of Fichte, Schelllng, and other German

34 Kurt F# Leidecker, "Lotze, Rudolph Hermann (18171881),** The Dictionary of Philosophy, 184. H. G. Townsend, Philosophical Ideas in the United States (Mew York: American Book Company, 1934'), p . 126• ^ Kurt F. Leidecker, Yankee Teacher, The Life of William Torrey Harris .(Mew York: The Philosophical library, 1947), p. 3