"Obedience is the primary object of all sound education"
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"Obedience" lands here as both a pedagogical aim and a social technology. Elizabeth Missing Sewell wasn’t just talking about classroom order; she was articulating a 19th-century logic in which education’s job is to manufacture reliable people - morally aligned, institutionally legible, and unlikely to improvise outside approved boundaries. Calling it the "primary object" is the tell: knowledge, curiosity, even character become secondary to training the will to yield.
The phrase "sound education" does heavy ideological lifting. "Sound" pretends to be neutral, like good posture or proper nutrition, while smuggling in a worldview: that authority is presumptively righteous, and the student’s inner life is best shaped through submission. Sewell wrote in a Victorian Britain obsessed with respectability, religious duty, and maintaining a hierarchical social order; obedience was not merely personal virtue but a stabilizer for family, church, and empire. For women in particular - Sewell wrote extensively for girls - obedience could be packaged as safety and goodness while functioning as constraint, narrowing what kinds of ambition felt permissible.
What makes the line work is its bluntness. It doesn’t flatter the learner with talk of self-actualization; it defines education as an instrument. That austerity is persuasive in anxious times: when society fears disorder, "obedience" sounds like competence. Read today, it also exposes the perennial tension in schooling: are we cultivating independent judgment, or compliance polished into a credential?
The phrase "sound education" does heavy ideological lifting. "Sound" pretends to be neutral, like good posture or proper nutrition, while smuggling in a worldview: that authority is presumptively righteous, and the student’s inner life is best shaped through submission. Sewell wrote in a Victorian Britain obsessed with respectability, religious duty, and maintaining a hierarchical social order; obedience was not merely personal virtue but a stabilizer for family, church, and empire. For women in particular - Sewell wrote extensively for girls - obedience could be packaged as safety and goodness while functioning as constraint, narrowing what kinds of ambition felt permissible.
What makes the line work is its bluntness. It doesn’t flatter the learner with talk of self-actualization; it defines education as an instrument. That austerity is persuasive in anxious times: when society fears disorder, "obedience" sounds like competence. Read today, it also exposes the perennial tension in schooling: are we cultivating independent judgment, or compliance polished into a credential?
Quote Details
| Topic | Teaching |
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