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Публичный мир города Старого режима и рождение школы: что говорят об этом школьные уставы и учебники по «гражданскому вежеству»?
This article deals with the forms the disciplinary practices of the early modern French city and how they fi nd their ways to the 17th century rationes studiorum and manuals on “civility” (civilité). The article examines the manuals created for Jesuit schools, “small schools” of Jean-Baptiste de la Sales, and Charles Démia’s schools of the Christian Brothers. So, we were primarily interested in educational institutions that accepted for teaching children of the “third estate” and declassed elements. The study of these three types of schools made it possible to identify three alternative models of prescribed school behavior both in school and outside it. In all three cases, the bodily manifestations of students, their movements in space, the mode of speaking and silence, interaction with each other, with teachers and school leaders were subjected to detailed regulation, but the meaning and the teleology of this regulation was diff erent. In Jesuit schools, discipline was accompanied by the encouragement of students' independence and activity, which found expression in an abundance of interactive forms of education, the organization of disputes and initiative circles (“academies”). The educational activity of the Jesuit school also spread beyond the school: this school opened itself to the city in the form of public disputes (actus), school dramas and discussions about school subjects and devotional practices, which students were encouraged to lead right on the city streets. The task of the “small schools” was diff erent: not so much to educate the apostles of enlightenment and Christian morality, but to keep the lower strata of society under control. This led to the primacy of the process over the result and the textbook over the teacher in educational practice, special attention to the learning of the rules of behavior by students (the students were obliged to learn textbooks on civic “education” by heart), signifi cant restrictions imposed on freedom of speech in the classroom and the widespread use of non-verbal means of communication. Finally, the third model, presented by Démia’s schools of the Christian Brothers, was also focused primarily on socializing students, eliminating criminality in cities and replenishing the labor force for manufactories, but these goals were achieved through various kinds of role-playing games (creating “orders of knighthood” and communities of missionaries from schoolchildren, etc.), the extension of school control to the parents of the students, and the school taking over medical care of its students (school-sponsored medical care for disadvantaged students).