[106] The first step in defining what the woman's college ought to do is to state its primary aims, because they should direct us in the choice of the various subjects of study. The nature of the means, which in the present educational problem is the curriculum, is largely determined by the nature of the purpose to be attained. Social and industrial changes are making great demands upon the college for suitable preparation for life. The striking lack of educational standards by which the effectiveness of college training is judged, urges a consideration of what is the fundamental task of the woman's college.
Christianity has lost much of its vitality in the world since it has been taught through books. In the olden time when knowledge of Our Lord, of His Heavenly Father, and of His Blessed Mother, were taught by word of mouth and by mystery plays, God and His saints were very real to their followers who willingly, even gladly, suffered all things to prove their love of [107] Him. Again, in the olden time when morals were taught by word of mouth, by example, and by morality plays, all intimately related to God the Creator and Saviour [sic] and sanctifier of men, the priests and other teachers, whether in the missionary field, or at home among their own people, even though according to modern standards quite unlearned in science and art, were able to lift themselves and their followers to higher and higher planes of Christian life and civilization. Since we have undertaken to make the knowledge of God an academic subject, however, knowledge of Him has become in great measure memorized statements that have little or no influence upon our daily lives. To a large proportion of civilized men, Christ is a myth like William Tell. To-day [sic] because the love of God no longer dominates men's lives, we have a world war, nations battling against nations, and the spectacle of the powerful ruler of a so-called Christian nation decorating a man for writing a hideous "Chant of Hate."
The first aim, then , of the woman's college is to make its students real Christians; lovers and followers of a real Christ. Both consciously and unconsciously we imitate those whom we love; we do what we think will please them, and we develop along the lines of their development, and grow to become like them. Christ's life on earth was a life of love and service of man. If our students love Christ, they, consciously or unconsciously imitating Him, will also love and be eager to serve those with whom they associate in their daily lives, not only their families, but their communities, and thus their country. While the woman's college is inspiring its students with a love of Our Lord and of His Blessed Mother and the saints, it will make sure in their minds and hearts the relation between that love and the love of His children and the desire to serve Him through serving them.
The second aim of a Catholic woman's college, therefore, is to fit its students to serve God through serving the community in which they live. This directs our attention to the vocational aspect of education which at the present time is the dominant feature of all educational discussion. In the Catholic woman's college this is a vocational problem correlated in no way with [108] the training for a money-making occupation; rather it is the problem of giving preparation for the life that the student will lead after she leaves college, and making that lifework the basis of her preparation. The real vocational motive is to be construed as one which stimulates and enables the student to acquire not only the knowledge for, but the art of living the purposeful life which she thinks she is fitted by capacity and taste to lead after her college course is finished, thereby making her a contributing member of society and giving her a positive value in the social equation. the power of a worthy purpose to create and maintain interest and to stimulate study, is of supreme importance in college as in high school and, indeed, in all education. The desire for preparedness to meet one's life-task is the best stimulus to seek the requisite training for it.
The term, problems of modern life, stamps the subject of our discussion as a sociological question, and requires an understanding and an appreciation of present conditions of society. Upon a surface view we are immediately confronted with a multitude of problems of modern living, each of which has its claims. But back of them all, because it lies at the basis of all, and towering above them all, is the vitally important problem of the home. It needs no argument to establish this thesis. What everyone agrees to needs no discussion. Upon the home, its spirit and training, depend those fundamental attitudes of a man or woman that control all the relations of life.
In order that this Section of the Catholic Educational Association may be a constructive force in the educational betterment of our Catholic women's colleges, the vital topic, the relation of the curriculum of the Catholic woman's colleges to the problems of modern life, has been proposed for our discussion. We can do little more in the first meeting than to bring the subject before the consideration of our college teachers for an analysis of conditions, with the hope of making it a matter of continuous study, observation, experiment and discussion, to be checked by follow-up work which should judge of the value of the education by its functioning in later life; that is, by the degree of success attained by our students, measured by their own standards of ethics. Finally, in order to make the study widely profitable, [109] we should make reports of our findings, giving to all the benefit of the experience of each. Then shall we awaken inquiry into the relative values of subjects of the curriculum to equip the college young woman for the efficient home, and stimulate experiment to discover these values. Then also shall we realize the potentiality of this Section of the Association as an agency in constructing an educational plan to conserve the ideals of the home, to raise those ideals to a higher level and to furnish training in household management, thus to safeguard the home by laying under contribution to that end the intellectual and ethical instruments of the curriculum.
The far-reaching industrial and social changes of the nineteenth century brought in their train momentous changes which have affected no institution so profoundly as the home. In less than thirty years new machinery has virtually revolutionized industrial methods, removing one industry after another to the factory, until at the present time nearly all the clothing is made in the factory, the tailor shop, or the modiste-studio; much of the food is prepared in the packing house, the canning-factory, the bakery, and the delicatessen store. Instead of knitting the stockings and making the dresses and aprons at the family fireside, the woman of the house places the order, and lo! the ready-made garment is at the door. Instead of making the bread, she, or her maid telephones and the bread is delivered fresh for dinner. Instead of moulding [sic] candles, she touches a button and the carbon filaments radiate light. There is no escaping the fact that physical conditions affect and greatly modify human relations and the sense of spiritual obligations. When food and clothing were prepared in the home, the members of the family were identified with the various processes and were associated in the work. This identity of aim and cooperation of service was the basis of organization upon which the solidarity of the home depended. The home was the industrial unit. Stern necessity was the creator and the custodian of the home spirit. Its compelling force in keeping the members of the common tasks, working in common and sharing in common, was effective in building deep relationships of the home and developing the [110] altruistic ideals, leading selfish human nature to exercise itself in unselfishness, thereby preparing itself for social obligations.
The principle of solidarity is fundamental to society. There can be no national spirit, no world spirit, without the loyalty which depends for its vitality upon the tap-root of solidarity. This root, because those primary relationship which are its essence can be formed only during the plastic years of childhood, must have its beginning in the home.
It cannot be expected that there will be any reversion to the old industrial system. The old-time home with its numerous industries will never return. More of its already nearly depleted activities will be taken over by the factories. A change and readjustment to the new conditions is inevitable. The relationships of the family must be strengthened by some other means than work. We must find some substitute for work to conserve the home as the center where may be formed those ties of affection which are the sources of the deepest joys of life. Dr. Andrews says in Education for the Home:
"Strength and satisfaction in the home relationships form a prime problem. The breaking down of the family bond is to be overcome by strengthening that bond, by enriching the home experience of the individual, child and adult alike. . . . Our education for the home will be a sorry thing indeed if it concerns simply the household arts of cooking, sewing, and household care unless it teaches us the art of 'family building', of home-making, of living in families in such ways as to bring increasing personal satisfaction as the years go."[1]
The "enrichment of home experience" in the sense of cementing family bonds was furnished by the mutual service required in providing the comforts of life. There is a deep truth in Pestalozzi's statement, "It is the social side of parental solicitude that makes environmental influences themselves of spiritual value, contributing thereby to the higher intellectual and emotional life. The stocking which the mother knits before her son's eyes has a deeper significance in his education than the one he buys at the shop or puts on without knowing where it came from."[2] [111] This concrete expression of the value of work in moulding the child's deepest sentiments is an argument for some other agency in the absence of work as a substitute to develop unselfish family relationships.
The present crisis in the decadence of the home tests our capacity to adapt the curriculum and training to the new conditions. The new factor to reckon with is the leisure of the members of the family. Practically, for both men and women, the hours of leisure have been doubled. This has been done for women by the transfer of industries and by fixing the maximum number of hours which women may work in stores and factories. The hours of men have been proportionally shortened. The sixteen-hour day has been shortened to an eight-hour day. The office hours from nine o'clock until five leave long stretches of leisure. Whether we like it or not, the solution of the problem lies in enriching the home experience, by organizing the leisure of the home and making it by its very attractiveness a compelling force to accomplish the solidarity of the home. It may not have the same unifying effectiveness as work. It is a less tangible, less insistent influence, and therefore will require finer art and more careful preparation on the part of the home-makers to make it an integrating force. There is a daily challenge to the woman of the home to make it an enriching experience.
"The home of the future must be cultured. . . . The companionship in the work of their hands that husband and wife have lost, they must find again in the cultivation of their minds and hearts. The home of the future must breathe a charm so potent that it will gather to its bosom each evening the dispersed and weary toilers of the day. The home of the future must be the sanctuary of life and the dwelling-place of love; the mind must find in it room to grow in all the realities of truth and beauty; its atmosphere must be that of refinement and culture; beauty must cover it with her mantle and courage must protect it with his shield. . . . Woman must preserve the home of the future. She must preserve in it the sacred fires of religion and culture. Through it she must save man from materialism and from the worship of the golden calf. She must build a home in which he will find rest from his toil, consolation in his sorrow, strength to battle with temptations, courage in the midst of disaster, and companionship in the highest aspirations [112] of his soul," says Dr. T. E. Shields, in The Education of Our Girls.[3]
These words written in 1907 have application to-day not less than a decade ago. This consideration invests leisure with extraordinary importance as a constructive force of society. "The girl problem or the boy problem is inherently a leisure-time problem," says Montague Gammon.[4] What inference must we make as to our duty in this vitally important matter?
Our home-makers must catch the purpose and appreciate the value of leisure in saving the home. To develop in young women a consciousness of their duty toward the home, to see and to use the golden opportunity that leisure offers them to make the home a center of happiness, to help them to accomplish in some measure the vital union of theory and practice in the fine art of living, this is our basis of orientation. Dr. Andrews says, "A new vocational emphasis is in the older education as well as in the education called vocational, and the home is to be one of the beneficiaries of this changed point of view."[5] Home must be such a pleasant place that it will lay hold upon the affection and loyalty of every member of the family. It should compete successfully with the club house, the dance hall, the billiard room, the vaudeville theatre [sic], and the amusement park. The home should be so attractive that when the man of the house leaves his office or place of business, he will take the most direct way to reach it, and the adolescent boy and girl will from pure choice spend their evenings in the family circle. The attitude of the members of the family toward their home is a reasonable basis for the evaluation of its potency as a constructive force in their lives. To strengthen home-mindedness then, is the vital task that lies before us. It is the problem that the Catholic woman's college should address itself to, and readjust the curriculum so that the various subjects with their resources and interests may develop in the students with appropriate attitude and ideals. The present group system which obtains generally in the college and regulates the course of a student [113] makes easy the conditions of such an achievement. Indeed Dr. A. W. Harris, ex-president of Northwestern University, says, "Of a hundred girls more than eighty will become home-makers; they constitute so large a group with a common life business that special studies and methods adapted to their needs may fairly be required of all."[6] The selection of studies to attain this aim should hold high place in our purposes and be the object of our best thinking and investigation. Would that an educational prophet might arise and name the subjects which would contribute most effectively to this end! The movement for scientific measurement of educational results is slowly gaining ground and it is challenging the methods of education; but even though we had reliable standards of measurement, anything like a scientific rating in the measurement of training for home-making could be made only after the lapse of years.
The results of the present education as given in the woman's college shows that woman has been educated away from the home. Miss Addams says, "Modern education recognizes woman quite apart from family or society claims, and gives her the training which for many years has been successful for highly developing a man's individuality and forcing his powers for independent action."[7] The woman's college has not emphasized the conservation and enrichment of home life. Instead of stressing the fine values of home companionship, it has emphasized the possibilities of community service, woman's opportunities of club membership, and the obligations of a wide social nature, with the result that many women have acquired a false perspective of their duties. The woman's college has pointed with pride to the fact that its entrance requirements were the same as those of men's colleges. The Report of the Commissioner of Education for 1916 shows that there are eighty-four colleges with an attendance of 19,179 undergraduates to which men are not admitted. This does not exhaust the number of such colleges, as there are some not rated in this report. They have all modeled their curriculum closely upon that of men's colleges.
Inasmuch as women perform different functions from men, [114] it is logical that some preparation be made for the tasks that fall to their lot. So far we have given very little attention to working out lines of distinct instruction especially adapted to woman and her God-given work in the home. The Association of Inter-Collegiate Alumnae have felt the need of such adjustment, and at their convention in New York in 1911, the principal subject of discussion was the possibility of adding to the curriculum subjects of special value to women. Hygiene, biology, and sociology were the subjects in greatest favor. It requires no extended study to see that we must do more than merely train the intellect. Our aim is not to educate the students to find delight in reading Browning in solitude. The study of higher mathematics and an analytic study of the Greek dramatists are not best adapted to develop that quality of character which is most needed in home-making. For the woman in the home, culture is not to be valued as a personal acquisition as such, but merely as a development of her personality to make her effective in the service of others.
Socialization of education is a new term injected into the educational vocabulary. The changes in the curriculum of schools indicate a shifting of emphasis from knowledge in itself to its purpose in terms of group interest and group development, and mutual interrelations of the group. Nowhere has this principle greater application than in preparing our students for future homes. A measurement of the success of her college education, therefore, is not the measure of her capacity for happiness; rather it is the measure of how far she actualizes the fine, rare ideals of womanhood in the home. Dr. Andrews says, "The home as a conservative institution has been slow to receive educational attention, but its vital interests make education for the home second to none in importance." To formulate a curriculum with such an objective must from the nature of the case be a long task. It is very difficult to evaluate subjects. We know that the finest values elude all measurement. We cannot conclude that each subject of the curriculum has a specific service as a "life value." Such an inference Mr. Van Piper says would be like saying that, "If a course in mathematics is a prerequisite for a given course in physics, then [115] each chapter in mathematics is a prerequisite for some corresponding chapter in physics. Everybody knows there is never any such correlation of part to part. . . . There would be much essential matter in the mathematics which could not be sanely omitted, yet which would find no specific application in the physics proper. In a precisely parallel way there may easily be phases in a preparatory training school which still are not, as such, anticipatory of any corresponding demands in adult life."[8]
There is no way of arriving at a determination of the "life values" of different studies. It is difficult to determine the value of those studies which have been tried out in the curriculum for ages; new subjects will have to be tried out and their effects noted in the efficiency of the real home-maker. Moreover, all the other subjects, however well planned, are inadequate without vital religion which should be both the root and the flower of the curriculum. Faith in God the Creator, and trust in His providence whereby He feeds and clothes and shelters His children and "opens His hand to supply the wants of every living creature," and a personal love of our Divine Saviour Who is our model of loving service, will inspire the spirit of loving service and self-devotion. True religion begets character. Let pulsating, practical religion permeate the daily life of the students and it will inspire them to serve others. The subjects of the curriculum will equip them to execute that which religion prompts them to do.
One important principle which is fast gaining ground is that there should be correlation between the curriculum and the normal experience of the student. Education must be brought into intimate relation with life in the twofold aspect of work and leisure, both of which should be put on an educational basis. Economy and efficiency of effort which is the objective of training in household management, contributes to the leisure which we have seen is to be used purposefully to enrich the home. The woman of the future must appreciate the value of leisure and employ it systematically for moral ends. Broadly [116] speaking, the equipment of the home-maker has a twofold aspect, practical and cultural, or according to Dr. Andrews' distinction, household management and home-making. The ends are efficiency and cultured personality. The home-maker should know how to organize household activities. Mrs. Willard, who discovered domestic economy as a subject of instruction, said, "It is believed that housewifery might be greatly improved by being taught, not only in practice, but in theory. There are right ways of performing its various operations, and there are reasons why those ways are right." Both the facts and the principles of household management the home-maker should know. This scientific knowledge will furnish economy and efficiency of effort, thereby increasing the leisure time. Denatured drudgery is a significant term which connotes both the lessening of the work and the glorifying it with the home-making motive.
Home economics, therefore, should occupy a large place in the differential curriculum planned for the home-maker. This is a complex, comprehensive subject including a wide range of material and its courses of instruction should be both technical and cultural. It is defined by the American Home Economics Association, Baltimore, Md., [sic] as the study of the economic, sanitary, and aesthetic aspects of food, clothing, and shelter as connected with their selection, preparation, and use by the family in the home, or by other groups of people. It lays under contribution the subjects of art, history, anthropology, sociology, aesthetics, economics, physiology, hygiene, mathematics, physics, and biology.[9] This subject should be placed on an equality with any science, political or social, and given a dignity and an importance accorded to any of the sciences. It should give the student an acquaintance with the rational ways of conducting the household; cultivate good taste and judgment of clothing values, artistic and economic; it should give such training as would guarantee freedom from such a dismal domestic failure as "Mrs. Hamlyn, who, with an A. M. from the State University, was always in trouble with her servants; the meals were irregular [117]; the table not appetizing; her house in disorder and her children absolutely undisciplined," according to Dr. Shields.[10]
We should stress with emphasis the social sciences, and stress equally the importance of their philosophical principles being in accord with the principles of faith. According to Dr. Andrews's judgment, sociology should be studied from a threefold view-point [sic]: (a) General sociology, giving the origin and development of civilization and the structure and function of present institutions; (b) Domestic sociology, dealing specifically with the origin, development, structure and functions of the family and the home as a human institution; (c) A study of the practical movement for general social betterment. A study of sociology, however, will not create or nourish the spirit which appreciates those finer, rarer interests of the home, but it will make the student understand the significance of the courses in home economics in their relation to modern problems, and the young woman who understands the home in relation to the larger life of which it is a part, will approach all problems of home economics with a deeper appreciation of their connection with the realities of life. Home economics must get its point of view from sociology. The center of interest of sociology is the relation of individuals to each other. This adjustment of personal relation depends chiefly upon spiritual conditions. Habits, purposes, and ideals of life affect profoundly these relations. This fact makes apparent the value of psychology in the curriculum. If we could make home economics a branch of applied psychology with the creation of an ideal home and family as its great purpose, the study would give not only academic instruction and expansion of mental outlook, but it would furnish an insight into experience to see the interrelations of physical problems with the spiritual aspects of human life.
A basis of Catholic philosophy is essential in the curriculum of the Catholic woman's college. We look to religion for the Christian ideal, and the inspiration and grace to advance toward it. Moreover, philosophical principles may be appreciated with [118] precision and yet be ineffective as a practical guide to conduct. Morality depends upon good will rather than upon knowledge, yet the moral nature is rational and requires a rational account of duty. Especially is a grasp of the underlying principles of true philosophy necessary to point out the fallacies in the theories proposed by some secular philanthropists and modern sociologists, between which and the principles of Catholicism there is "an essential and irreconcilable antagonism." From the field of philosophy it is practicable to derive a great deal of material vitally helpful to the Catholic woman's college alumna, yet it is important to keep insistently in consciousness the fact that we are preparing her to safeguard the home, not to take the chair of philosophy in college. A study of logic will help her to think correctly. A course in Introduction to Philosophy is recommended to give an acquaintance with the principles of scholastic philosophy, and as far as may be accomplished to cultivate the power of philosophical criticism. This is especially important in view of the widespread materialistic philosophy which interprets all human living in economic terms, the logical outcome of which we are reaping in the present world war [NB: WWI]. The aim here should not be to give the student complete knowledge of the evolution of idealism from Descartes to Hegel, nor of empiricism from Bacon to Mill, nor of pragmatism, as purely a matter of philosophical knowledge, but to give her an insight into the essential philosophical truths that she may be able to discover the principles underlying the method of a social movement and judge of its truth or falsity.
The study of ethics is of paramount importance. Especially is this true at the present time when the prevalent ethical standard is the humanitarian standard, and altruism and social efficiency are regarded as ends in themselves, and social welfare, as the end of conduct from which all moral values are derived. It is evident that to discover the principles of humanitarianism in its methods of social service, which are popular and appealing and to a great degree praiseworthy, a knowledge and an appreciation of the grounds of moral obligation and of the essential importance of right motives are necessary. But the Catholic woman must discriminate between the system of morality based [119] on the ideal of the service of humanity and the system that recognizes that the universal order is the expression of the divine will to which the individual is obliged to conform his conduct, and that one essential factor of his conduct is the service he owes his neighbor. Moreover, with the increasing worldliness and unrestrained love of pleasure, the trend of the time toward the standard of utilitarianism as the determinant of moral values, and toward hedonism which ignores all moral values, it is important to know the true criterion of conduct; to see that although morality has its independent root in the rational nature, yet ultimately it has the same source as religion; namely, the Infinite Good; that both are connected with the end of man and that the sphere of each is penetrated by the principles of the other.
At the present time when our country should be aglow with patriotic fervor, the study of Christian ethics will give the scientific basis of patriotism and show that it is a virtue and a sacred duty. Here we shall find the principle calling upon the Catholic woman to make the sacrifices which the present crisis requires; to simplify her way of life; to do without luxuries, even to deprive herself of daily comforts, and to accept all the privations that she may have to endure, and thus become a sharer of the soldier's sacrifice. To be specific: To encourage the young woman to economize in the preparation of food and to prevent all household waste (here we note the close correlation between ethics and household economics); to be willing to stifle the instinct to conform to fashion even to wearing a gown of last year's style; to substitute simple social functions for the elaborate receptions and theatre parties; in a word, to forego every superfluity, imbued as she should be with the feeling that it is the duty of every woman to do all in her power to help her brother called to the front.
In the forefront of subjects that furnish mental culture are the foreign languages. The tendency of the current educational scheme away from Greek is manifested widely. Within the last few years there has been a shift of emphasis also from the study of Latin. Meanwhile, the discussion regarding the theory of general discipline continues. Besides the value of whatever [120] "transfer" of general powers which does take place, the study of Latin is valuable as a means of preparation for the acquisition of a Romance language, as well as for its direct bearing upon the study of English. Prof. A. F. Lange, dean of the School of Education, University of California, says, "Just because it is so radical in the specific disciplines it can be made to furnish (the results of which are transferable, at least to things that are human), Latin as an educational means has virtues that other subjects have not." In addition to this two-fold reason of "general" and "specific disciplines" is the value of the content of the Latin masterpieces studied. Archbishop Spalding says, "The educational value of classics does not lie so much in the Greek and Latin languages as in the type of mind, the sense of proportion and beauty, the heroic temper, the philosophic mood, the keen relish for high enterprise, and the joyful love of life which they make known to us." Granted that in this factor the Latin classics are greatly surpassed by the Greek, yet the possibilities in this regard inherent in the study of the language form an additional reason why we would retain the Latin in the curriculum of the woman's college. The modern languages enjoy an increasing popularity as subjects which will function in the daily life. Either French or German should be a part of the education of every college alumna; she should have not only a reading knowledge, but a certain conversational facility in the language.
For the development of the intellectual and aesthetic quality of mind, we would emphasize the liberalizing value of literature with the caution to avoid academic-mindedness. The tendency has been to intellectualize everything taught in order that the student might know for the sake of knowing. Perhaps there has been too little conscious attempt to teach this subject in a manner that emphasizes and fixes in the student's mind right attitudes towards life and to develop fine appreciation and high ideals of womanhood. This will require the study of literary embodiments of their ideals.
History which we have been wont to rank next to literature as a culture study, is being displaced in a measure by the social sciences on the plea that according to present standards it is [121] overloaded with material which is not of substantial worth in realizing the present aim of education. The Catholic woman's college, however, cannot afford to lessen the emphasis upon the history of the Christian centuries.
Music should be included in the curriculum, not so much to enable the home-maker to furnish beautiful music as means of entertainment; the victrola [NB: brand of wind-up phonograph; also generally refers to any wind-up phonograph] of to-day enables us to hear the pianist's conception executed perfectly; to hear Godowski, not as Godowski really plays, but better,—as Godowski would wish to play, by enabling him to become his own best critic and to correct his own execution. The study of music is most valuable for its cultural effect. For the same reason art should be studied. The culture value of both music and art in developing appreciation of the fine arts and in cultivating the emotional side of one's nature is preeminently high. In adding to the power of the rational enjoyment of leisure they are significant studies.
Emphasis should be given especially to the cultivation of the speaking voice, both for its effect upon others and for its reaction upon one's own state of mind. A querulous voice is a powerful excitant of domestic scenes. On the other hand, a cultivated voice under control has a value that would be difficult to exaggerate. It acts effectively upon others and reacts upon one's self. Mr. Arnold Bennett says in his volume, The Human Machine, that ninety-nine per cent of all daily friction is caused by mere tone of voice. "It is a curious thing that an agreeable tone artificially and deliberately adopted will influence the mental attitude almost as much as the mental attitude will influence the tone. If you honestly feel resentful against some one, but having understood the foolishness of fury, intentionally mask your fury under a persuasive tone, your fury will at once begin to abate." It is of supreme importance that the curriculum should offer an opportunity for this element of cultural equipment.
For a large number of our students, the greatest value of their college education should come from both increased knowledge and deepened sympathy and insight. The aim is not to make literati, but to encourage the students to combine with [122] school activities and social experience the art of home-making and an appreciation of womanly ideals. Socialization of the student is the educational watchword of to-day; that is, to give the student the view that right conduct rather than knowledge is the ultimate aim of education.
The policy of the Catholic woman's college in the solution of this radically vital problem of modern life, the safeguarding of the home, reflects the spirit and judgment of the Catholic Church. It should stress the cultivation of that phase of college life both in curricular studies and in extra curricular activities which is best fitted to develop and strengthen the personal life which Dr. Andrews says "education for the home is ultimately to furnish." Our students should be of the intellectual-moral êlite [sic]. Historically, culture has meant that body of knowledge which individuals use in their leisure. We would not reconstruct the concept, but we would effect a rapprochement between the college curriculum and the normal experience so that the studies will function in the daily lives of the students from the standpoint of our present social organization, the basis of which is the home. Adapting the Catholic woman's college to the needs of its students and readjusting it to present conditions, will be the sign and the expression of our appreciation of, and our response to, the needs of present environment.
To summarize: The great problem of modern life is the saving of the home. As a real home, it is going and partly gone. The "downfall of the home" is a current theme of discussion. In the past, the home was preserved by the solidarity that work creates, but work has been greatly eliminated, and even the hours of men's labors are shortened by half. Therefore, the solidarity of the home as created and preserved by work is gone. Solidarity of another kind is the solution of the problem. What solidarity? There is only one—the solidarity of an organized leisure. If woman is to be a home-maker, the enrichment of the home by the systematic use of leisure becomes her real life-career. How to organize leisure is the heart of our problem. Woman must be educated, not to find her delight as a solitary with her books as her best companions, but in the center of the home where she must make herself and her home [123] so attractive as to charm the home folk; so that her husband will hasten from his place of business and her sons and daughters will hasten from school, all to join the home-circle. Are we educating our students for that at present? Will Greek and higher mathematics train the woman for this? We are educating woman away from the home. Culture has for its aim, or rather the school has for its aim in giving culture, to fit woman to shine in public, to lead in club work, and to take part in platform speaking. We, of the Catholic woman's college, know our aim. We must educate woman for organized leisure. How? It will take a long time to work out the system. The method is as yet only tentative, but we must keep the aim steadily in view; work and try out plans, and as far as they succeed, adopt them, mindful all the time that the inspiration of the best initiative and the dynamic of that self-sacrifice and devotion without which home would be but a hostelry, is the spirit of religion which invests ordinary duties with an extraordinary dignity and which is the rootage [sic] and the fruitage of home life and of all worthy social life.
DISCUSSION
Mary A. Moloy, A. M., Ph. D., College of Saint Teresa, Winona, Minnesota: In appreciation of Sister Ruth's beautiful paper I will say that I sincerely trust that she outlines what may be possible in our women's colleges in the not too distant future.
In general, as far as graduates of schools go, undoubtedly eighty out of one hundred girls find their places in the home. With college graduates, however, it is different. From statistics gathered some years since from colleges granting degrees to women, we find that only thirty-three per cent of college women graduates find their place in the home. Can we at the present ignore the claims of the sixty-seven per cent who may wish to pursue work other than that bearing directly on the home?
We are not saying that this attitude of women pointing away from the home is as it should be. We merely see it as a condition with which we have to reckon. Women are restless in this generation. They are taking their places side by side with men in political, economic, sociological and pedagogical fields. We do not say that this is as it should be but the fact is not to be overlooked. If a young woman wishes to become a specialist in higher mathematics, in the classics or in history or sociology, is her ambition legitimate? Shall we let her go from our keeping [124] to seek the training she desires where the boldest and the saddest doctrines advanced in philosophy since the organization of the faculty of liberal arts are made part of her course?
Let us give her mathematics, the classics, history, even the professional courses in law and medicine, in the safe and holy atmosphere of the Catholic college. Let the mathematics, the classics, the science, be so full, so thorough, so advanced, that for the mere secular branches alone she can nowhere find them more thoroughly and carefully presented. Let us give her what she wishes of secular learning that is legitimate, and thus save her to the Catholic faith through the philosophy that she will learn from us to interpret correctly and in terms of eternal truth, her theory of science, her practice in sociology or her interpretation of history. This is quite in accord with the practice of the Church in all times. There has never been a legitimate demand on the part of men or women that she has not magnificently provided for.
It is the ultimate business of the Catholic college to educate women out of their restlessness back again into the home.
It has been said that the home is a vanishing institution, but we must change all this. The home has been turned out into the street and the paved road has invaded the cloister. But souls are to be saved by the hundreds and it is not a matter of supererogation but a sacred imperative duty to rescue the flower of our Catholic young womanhood from the education that will prove to be their undoing. We must bend every available energy to enable our young women to take their places side by side with the women of the times in every line of legitimate endeavor in which women are engaged. Let us not forget that in the first centuries of our era there were Christians in the very palaces of the Caesars and we know to what glorious purpose.
The Catholic college for women in America has a magnificent opportunity to regenerate the times. Can we afford to side-step the issue, be blind to its appeal and fail in the supreme work that as Catholic educators we are called upon to do?
Rev. J. H. Ryan, D. D., St. Mary-of-the-Woods College, Ind.: It would be difficult, indeed, to exaggerate the value of the learned and timely paper, "The Curriculum of the Catholic Woman's College and the Problems of Modern Life." The author not only appreciates the conditions existing in our colleges for women, but what is more important, possesses a vision of the future status of women in American society and of the means of preparing them for their work. She emphasizes two points which to my mind are of fundamental import. First, the Catholic woman's college is for the education of women—rather an obvious statement, yet one constantly lost sight of by educators. No one denies that women can follow, and very successfully, the courses outlined for men in college and university, but the question is not, can they, but ought they? It was a foolish pride which prompted educational authorities to lay [125] down identical courses for men and women, ignoring all the physiological and psychological differences between the sexes. Let us go back to what the ideal of the woman's college ought to be—a womanly woman. Secondly, the Catholic woman's college is Catholic; that is, its ideals, its methods, its spirit, are imbued with Catholic truth and tend to the production of ideal Catholic women. If the college is false to either of these ideals, its raison d'etre ceases then and there.
Before discussing in particular the curriculum of our women's colleges and its bearing on the problems which concern Catholic women to-day, a word of suggestion may not be out of place. There is altogether too much formality in our teaching; too much book work, note-taking, memorizing, and that especially in the cultural subjects. There is too little correlation of thought and action. Education must not be divorced from life; they are in reality one and the same thing, viewed from different angles. If there is one place where we would look for and expect dynamism in education it is in the colleges for women. Men readily throw off the evil effects of a formalistic training by contact with a vital, strenuous world, but the lives of women are more sheltered and guarded, and they have not the opportunities of so readily correcting false impressions absorbed during college days.
The author of the paper under discussion realizes the new orientation in woman's education. She demands, and for excellent reasons, that it be socialized more and more in order to meet the conditions and requirements of modern life. The industrialism of the last century has indeed wrought great changes in the home, and therefore in the lives of women with respect to the home. And not only have the old conceptions of the home been changed; the very outlook of women on life itself has been marvelously transformed. Women, and especially college women, do not look upon marriage to-day as the end-all of their existence. Statistics from secular colleges will bear out this statement. Unfortunately there are no statistics available for our Catholic women's colleges, though I see no reason why the same conclusion should not be true of them as well. Then, women to-day are becoming more and more independent economically. Over seventy-five per cent of the graduates of Catholic women's colleges go either into the professions or into business. In the majority of cases, it is true, this is merely temporary occupation. Industry, therefore, has not only changed the home; it has worked a revolution in women themselves and in their attitude toward life.
Woman's education ought to be socialized, but can that be done by the mere addition of "social studies" to the present curriculum? Will the super-imposition of sociology, political economy, domestic science, on cultural subjects, develop a woman capable of appreciating the needs of the times and of doing her part in meeting its demands on her? To my mind an altogether different emphasis is necessary. The home-making studies must not be dragged along as so many step-children; [126] they are real children, the heirs of the future. They must be stressed and emphasized. They must be given the place of honor in the curriculum. A new curriculum is so necessary as a change in emphasis, a reorganization of the old curriculum and a new correlation of its parts, with insistence placed on those subjects which will prepare our women not only "to make a living" as someone has said, "but also to make a life." This change would be vital, it is true, but not so radical as it might seem at first thought. An ideal curriculum would be one in which, during the freshman and sophomore years, social, scientific, and home-making studies would be in the ascendancy, not neglecting, however, the study of the languages. For example, a young woman, in addition to religion, English, and a language, might elect from the courses in logic, psychology, child-psychology, physiology, chemistry, biology, or domestic science, and care of children and the sick, during two years. This plan would also allow for the continued study during the whole college course of any subject, vocational or cultural, in which the student was interested. The freshman and sophomore years, therefore, would prepare a woman for her position in after-life, would teach her the subjects every woman ought to know, together with one or two courses which meet the demands of her individual talent or taste. The last two years ought to be divided between subjects which bear directly or indirectly on her future work, or which represent a secondary taste in the individual. In these latter years emphasis should be placed upon ethics, history, civics, and sociology. But someone may ask, "What about the cultural, what about the development of personality?" I answer that there is a culture of the sciences as well as a culture of art, or of history, or of literature. Culture is not a thing apart, is not a thing fastened on the mind; it is rather the flowering of qualities inherent in one's personality, which can be obtained by scientific courses as well as through the medium of language study.
Again, and this is a point not touched upon in the paper under discussion, in the process of socializing woman's education, great insistence must be placed upon the health of our students. It is manifestly and statistically false, that college life injures the health of women students. Four years of college have built up many a youthful body. In this matter of physical education, the college has a clear and distinct duty toward not only its students, but towards the State and the race as well. Army examining boards have been loud in their complaints of the physical deficiencies found in the mass of American men. Is the physical condition of our women any better? I think not. Gymnasium work should be made a curricular study in our colleges, and credit given for the same. Two hours of physical training weekly is little enough,—but this minimum ought to be exacted of every woman student. Whether physical training is to be more and more individualized, (and this is the present-day tendency), according to the special weaknesses and defects of each girl, or whether it is to take other directions, is a question that [127] may fairly be left to the faculty of each institution to solve. The necessity, however, of putting every convenience in the way of our women to make their bodies strong, healthy, and robust, is a duty which cannot be overlooked, and should not be shirked. For the woman of the future, a healthy body is as necessary as a sound mind.
Religion must hold first place in a Catholic college for women. A four years' course in Christian Doctrine, (this subject is vitally necessary, as so many of our young women matriculate from public high schools), Church history, Bible study, and ethics, taught in the manner and after the spirit noted by the author, cannot fail to produce lasting results. The atmosphere of our colleges, the lives of the instructors, are such that the translation of religion from theory to fact is constantly kept before the eyes and the minds of the student body in a manner not possible anywhere else. Let me bear my humble testimony to this fact, namely, that there is one thing in which our Catholic woman's college will never fail—in turning out strong, pure, upright, Catholic women.
The author mentions art and music as curricular helps in aiding women to meet the problems of modern life. Both art and music, it is true, have a professional value, but where their place is and should be in the socializing of female education, is difficult for me to perceive. I wish to voice a vigorous and emphatic protest against, not the retention of music and art in the curriculum of a woman's college, but against the undue prominence sometimes given to them, and especially to music. The following reasons prompt this assertion: First, they are of little or no practical value in after-life; secondly, the author mentions that mechanical inventions do better than any individual can ever hope to do; thirdly, they take up time, to the detriment both of the individual and of the college itself, which ought to be devoted to real college work. Were a college woman to attempt to carry "double music," voice culture, and one instrument,—entailing ten or twelve hours a week for instruction and practice, the result would be unfortunate and spell inefficiency. The curriculum of the present-day college is so full, as it stands, that one cannot afford to lose so many hours every week for music or art. To the difficulty, that our woman's colleges are not endowed, and therefore depend financially on music and art to meet the expenses of the institution as a whole, I have and know no reply. My sole contention is that neither the college curriculum nor the problems of modern life demand so much time as is now given to music and art.
In conclusion, may I thank the author for her illuminating paper, and publicly express my conviction that as long as we have such learned and devoted Sisters as she, teaching in our institutions, little or no fear need be had that our colleges are failing in their duty, either towards the present or coming generation of women.
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Footnotes:
1. U. S. Bureau of Education, Bulletin 1914, No. 36, p. 20
2. Educational Writings, edited by J. A. Green, Views and Experiences, p. 162
3. P. 280.
4. Report of the Com. of Education 1916, p. 447
5. Op. cit. p. 7
6. "The Future Education of Women," The Youth's Companion, May 31, 1917
7. Democracy and Social Ethics, p. 83
8. School and Society, "On Radicalism in Education," May 5, 1917, p. 524
9. Cf. Syllabus of Home Economics, 1913
10. The Education of Our Girls, p. 210-21
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Source: Sister Mary Ruth, OSD, "The Curriculum of the Catholic Woman's College in Relation to the Problems of Modern Life," Catholic Educational Association Bulletin 14, no. 1 (Nov. 1917): 106–127.
