Thinking and learning to think by Nathan C. Schaeffer (ebooks that read to you .txt) đź“–
- Author: Nathan C. Schaeffer
- Performer: -
Book online «Thinking and learning to think by Nathan C. Schaeffer (ebooks that read to you .txt) 📖». Author Nathan C. Schaeffer
He further claims that the visualizing faculty can be developed by education. This is very significant. It shows how unwise methods may harm our children in two directions. The wrong method may keep the mind at work in the concrete when the science under consideration demands more advanced and very different methods of thought. In the other direction the mind may be tied to words, descriptions, book methods, and symbolic representations, whereas the thinking which one’s future duties demand points in the direction of drawing, mechanics, and handicrafts, in which success turns upon the power of thinking in visual images and mental pictures. One cannot forbear quoting his language in so far as it bears upon the thinking developed by schools for manual training in distinction from the thinking developed by the university which aims to fit its students for the professions and for scientific thought and experimental research.
“There can, however, be no doubt as to the utility of the visualizing faculty when it is duly subordinated to the higher intellectual operations. A visual image is the most perfect form of mental representation wherever the shape, position, and relations of objects in space are concerned. It is of importance in every handicraft and profession where design is required. The best workmen are those who visualize the whole of what they propose to do before they take a tool in their hands. The village smith and the carpenter who are employed on odd jobs employ it no less for their work than the mechanician, the engineer, and the architect. The lady’s maid who arranges a new dress requires it for the same reason as the decorator employed on a palace, or the agent who lays out great estates. Strategists, artists of all denominations, physicists who contrive new experiments, and, in short, all who do not follow routine, have need of it. The pleasure its use can afford is immense. I have many correspondents who say that the delight of recalling beautiful scenery and great works of art is the highest that they know; they carry whole picture-galleries in their minds. Our bookish and wordy education tends to repress this valuable gift of nature. A faculty that is of importance in all technical and artistic occupations, that gives accuracy to our perceptions, and justness to our generalizations is starved by lazy disuse instead of being cultivated judiciously in such a way as will, on the whole, bring the best return. I believe that a serious study of the best method of developing and utilizing this faculty, without prejudice to the practice of abstract thought in symbols, is one of the many pressing desiderata in the yet unformed science of education.”[30]
What is meant by the process of unselfing the will? If the maxim is interpreted to mean that education must eliminate the selfishness of the individual, and teach him to will and act for the good of humanity, especially of all with whom he comes in contact, the maxim points out an important end of education. If, on the other hand, the maxim is made to mean that the self, with its peculiarities, is to be sacrificed in the educative process, it carries a contradiction on its face. The lower self may have to be sacrificed in order that the higher self may be conserved. He that loseth his life shall save it; he that saveth his life shall lose it, is the teaching of Holy Writ.
Open a dictionary and search for words indicating how the belief in the necessity of emancipating life from the dominion of self has been woven into the very texture of the English language. Egotism, which originally meant the excessive use of the pronoun I, has come to signify all kinds of self-praise, self-exaltation, and to include all manner of parading one’s virtues and excellencies; egoism denotes a state of mind in which the feelings are concentrated on self. Vanity and self-conceit are two words closely allied to the natural selfishness of the human heart. The former indicates the feeling which springs from the thought that we are highly esteemed by others; the latter is an overweening opinion of one’s talents, capacities, and importance. There is another list of compound words, like self-denial, self-sacrifice, self-abnegation, which point to the importance of eliminating self and thoughts of self from the soul’s activities in thinking and willing. Virtues like humility, love, service, sacrifice, are lauded in every Christian land. They are the Christian virtues exemplified by Jesus of Nazareth, who lived to do good to others, and who died that the sinning, sorrowing millions on earth might find peace and consolation for their troubled souls.
The unselfing of the will depends as much upon right thinking as does the unsensing of the mind. The untrained mind deals too much with things near at hand in the objective world; the uneducated will deals too much with the thing nearest to every man in the subjective world,—the individual self. The thought of self may enter so thoroughly into the feelings and activities of the soul that the rights of others are never thought of in the gratification of self and in the efforts at self-aggrandizement and self-glorification. Selfish desire and selfish ambition may dominate the soul and cause the individual to trample upon the dearest rights of others. The millions which some men heap up are squeezed from the productive toil of thousands, perhaps millions, of human hands. Colossal fortunes can seldom be made without reducing a considerable number of human beings to a condition of living from hand to mouth, to a state of chronic poverty. That the inordinate ambition of a masterful politician may be gratified, the hopes of other aspirants must be frustrated and their rights must be trampled upon. Hence in the end there is little happiness among office-holders and office-seekers. The selfishness of great conquerors is still more inexcusable. In the effort to gratify an unholy ambition the lives of thousands are sacrificed, their blood is spilt upon the battle-field, and their health is undermined by suffering and disease. If the men who send the soldier to the front were themselves compelled to sleep in ditches, or to expose themselves to the fire of machine-guns upon the open field, wars would not be declared, or, if declared, would soon cease.
The higher life demands that the lower self be subordinated, regulated and sublimated in the education of man. The individual may be taught to find happiness in self-sacrifice for the sake of others, in deeds of love, charity, and benevolence. That this may result from the educative process, there should occur a change of heart, resulting in a change of view and in a transformation of the habits of thought so that self is seen in its true relation to mankind and to God, so that the things of time and sense shall stand in true relation to the verities of eternity and the interests of the higher life.
On the other hand, if the maxim is interpreted to mean that any gifts or powers of the self are to be sacrificed in preparation for a given calling, say for the army or navy, it becomes a dangerous heresy. The true end of education is found in the harmonious development of all our faculties. Every man is in one sense the product of countless ages and generations, and from another point of view he is a new creation fresh from the hand of his Maker, and a distinct setting forth of the creative power of Him who said, “Let us make man in our own image, after our likeness.” As such he has a claim upon immortality, as well as upon all the help which earth can give him towards a full realization of self. Every person feels that there are possibilities of his being which are never realized in this world; that it will require the ceaseless ages of eternity to unfold and mature his God-given powers and traits. Any unselfing of the will in the sense of sacrificing or checking the growth and fruition of the best of which the self is capable, is a violation of Spencer’s famous definition that education is a preparation for complete living.
What, then, is the relation of the imaging power to the proper unselfing of the will and the full realization of the self? “A great deal of the selfishness of the world comes not from bad hearts, but from languid imaginations.”[31] To do justice to others, we must put ourselves in their place. This we cannot do except through the exercise of the imagination. The imagination is the creative power of the mind. By means of it we can create for our thinking the world in which our neighbor lives, and learn to understand his motives, aims, hopes, needs, and temptations. This will keep us from many a mistake in judging his conduct and estimating his character. Moreover, this thinking of ourselves into the life and surroundings of our fellow-men is a condition of success in dealing with them. It helps the merchant to sell his wares and the teacher to govern his pupils. It helps the orator to reach the hearts of the audience whom he is addressing, and the journalist to write editorials that will modify the views and mould the thinking of the reading public. Every profession and every occupation requires the constant exercise of the imagination so that we may see life from our neighbor’s point of view, and, in sympathizing with him or helping him, outgrow our innate selfishness. A hard, cruel, unforgiving man makes a failure of life even though he win riches, fame, and public position.
By means of the imagination we paint ideals of life and conduct, which hover before the mind in the hour of struggle and trial, luring us onward and upward, spurring us to greater effort, and giving to life added charms and glories. Without the power to imagine what is beyond the real, the workman sinks to the level of drudgery, and never rises to the plane of artistic production.
The imagination is very active in children. Watch their plays if you would see how they convert a stick into a horse, the play-house into a home, and mimic the drama of life in their games and contests. Their life is largely make-believe and thinking in images. This tendency to think in images can be utilized in the lessons in arithmetic, geometry, geography, and history. Without the combination of images into new forms and products, the pupil cannot think the thoughts peculiar to these branches. For instance, the lesson in geography starts with what the child has seen or can see at home, and proceeds to that which is away from home, using pictures, drawings, lantern-slides, and vivid descriptions to aid the imagination in picturing scenery, cities, countries, and forms of life in other parts of the globe. It may be a question what the mind should think in connection with the symbols and truths of that science. The form of a continent is without doubt best conceived as given on a map. For many practical
Comments (0)