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very transparent. Long, tapering; nails with deep placed quicks, rosy and shinning. Palmar and digital papillæ Coarse; frequently with geometric figures on the finger tips; pallid. Very fine, rosy and with open designs. Feet. Big; form tending to flatness. Small, much arched. Body as a whole. Slender; slight muscularity. Tendency toward stoutness in old age with deformation of the body. Beautiful; strong muscle. No tendency toward too much flesh. Furthermore, the body preserves its contours. Complexion. Brunette and dark. White. Color of hair. Black to chestnut. Blond. Form of hair. Short, always wavy or curly, fine with ellipsoidal section. Long, straight, section slightly elliptical and sometimes almost round. Hair on body. Growth of hair sometimes found on thorax and on the found on thorax and on the legs. The surface of the body is hairless.

[Pg 354][Pg 355] The Origin of Malformations during Development.—Malformations are a morphological index, and we have already shown that there is a relation between the physical and the psychical personality. A defective physical development tells us that the psychic personality must also have its defects (especially in regard to the intelligence).

Not only degenerates, but even we normal beings, in the conflict of social life, and because of our congenital weaknesses, have felt that we were losing, or that we were failing to acquire the rich possibilities latent in our consciousness, and that vainly formed the height of our ambition. And when this occurred, the body also lost something of the beauty which it might have attained, or rather, it lacked the power to develop it. In the words of Rousseau, "Our intellectual gifts, our vices, our virtues, and consequently our characters, are all dependent upon our organism."

Nevertheless, this interrelation must be understood in a very wide sense, and is modified according to the period of embryonal or extrauterine life at which a lesion or a radical disturbance in development chances to occur. In a treatise entitled The Problems of Degeneration, in which the most modern ideas regarding degeneration are summed up, and new standards of social morality advocated, Brugia gives a most graphic diagram, which I take the liberty of reproducing.

A fertilized ovum B embryo C fœtus and new-born child D child

From the little black point to the big circle are represented the different stages of embryonal and fœtal development, until we reach the child. In A we have the fertilized ovum. Here it may be said that the new individual does not yet exist; we are at a transition point between two adults (the parents) and a new organism, which is about to develop. Now comes the embryo, which may be called the new individual in a potential state; then the fœtus, in which the human form is at last attained; and lastly the child, which will proceed onward toward the physical and spiritual conquests of human life. But so long as an individual has not completely developed, deviations may occur in his development; but these will be just so much the graver, in proportion as the individual is in a more plastic state.

We should reserve the term degeneration, real and actual, to that which presupposes an alteration at A, i.e., at the time of conception. An alteration all the graver if it antedates A, that is to say, if it preexisted in the ovum and in the fertilizing spermatozoon, i.e., in the parents. In this case, there is no use in talking of a direct educative and prophylactic intervention on behalf of the individual resulting from this conception; the intervention must be directed toward all adult individuals who have attained the power of procreation. And in this consists the greatest moral problem of our times—sexual education and the sentiment of responsibility toward the species. All mankind ought to feel the responsibility toward the posterity which they are preparing to procreate and they ought to lead a life that is hygienic, sober, virtuous, and serene, such as is calculated to preserve intact the treasures of the immortality of the species. There exist whole families of degenerates, whose offspring are precondemned to swell the ranks of moral monsters. These individuals, who result from a wrongful conception, carry within them malformations of the kind known as degenerative, and together with them alterations of the moral sense that are characteristic of degenerates, that is to say, they will be unbalanced (through inheritance) in their entire personality.

Something similar will happen if such a lesion befalls the embryo, i.e., while the individual is still in the potential state (lacking human form). In the fœtus, on the contrary, i.e., the individual who has attained the human form but is still in the course of intrauterine development, any possible lesion, and more especially those due to pathological causes, while they cannot alter the entire personality, may injure that which is already formed, and in so violent a manner as to produce a physical monster, whose deformities may even be incompatible with life (e.g., cleft spine or palate, hydrocephaly, Little's disease, which is a form of paralysis of fœtal origin, and all the teratological (i.e., monstrous) alterations). That is to say, in going from A to C we pass from malformations to deformations; from simple physical alterations of an æsthetic nature to physical monstrosities sometimes incompatible with life itself; while in regard to the psychic life, we find that the remoter lesions (in A) result for the most part in anomalies of the moral sense, while those occurring later (B, C) result for the most part in anomalies of the intellect. So that at one extreme we may have moral monsters, with malformations whose significance can be revealed only through observation guided by science and at the other extreme, physical monsters, whose moral sense is altered only slightly or not at all. Those who suffer injury at A may be intelligent, and employ their intelligence to the malevolent ends inspired by moral madness; those who suffer injury at C or D are harmless monsters, often idiots, or even foredoomed to die. The peril to society steadily diminishes from A to C, while the peril to the individual steadily augments.

Over all these periods so full of peril to human development and so highly important for the future of the species, we may place one single word:

Woman.—Throughout the period that is most decisive for its future, humanity is wholly dependent upon woman. Upon her rests not only the responsibility of preserving the integrity of the germ, but also that of the embryonal and fœtal development of man.

The respect and protection of woman and of maternity should be raised to the position of an inalienable social duty and should become one of the principles of human morality.

To-day we are altogether lacking in a sense of moral obligation toward the species, and hence lacking in a moral sense such as would lead to respect for woman and maternity—so much so, indeed, that we have invented a form of modesty which consists in concealing maternity, in not speaking of maternity! And yet at the same time there are sins against the species that go unpunished, and offenses to the dignity of woman that are tolerated and protected by law!

But even after the child is born and has reached the period of lactation, we should still write across it the words Woman and Mother. The education and the responsibility of woman and of society must be modified, if we are to assure the triumph of the species. And the teachers who receive the child into the school, after its transit through society (in the form of its parents' germs) and through the mother, cannot fail to be interested in raising the social standards of education and morality. Like a priesthood of the new humanity, they should feel it their duty to be practitioners of all those virtues which assure the survival of the human species.

Moral and Pedagogic Problems within the School.—Children when they first come to school have a personality already outlined. From the unmoral, the sickly, the intellectually defective to the robust and healthy children, the intelligent, and those in whom are hidden the glorious germs of genius; from those who sigh over the discomforts of wretchedness and poverty to those who thoughtlessly enjoy the luxuries of life; from the lonely hearted orphan to the child pampered by the jealous love of mother and grandmother:—they all meet together in the same school.

It is quite certain that neither the spark of genius nor the blackness of crime originated in the school or in the pedagogic method! More than that, it is exceedingly probable that the extreme opposite types passed unnoticed, or nearly so, in that environment whose duty it is to prepare the new generations for social adaptation. From this degree of blindness and unconsciousness the school will certainly be rescued by means of the scientific trend which pedagogy is to-day acquiring through the study of the pupil. That the teacher must assume the new task of repairing what is wrong with the child, through the aid of the physician, and of protecting the normal child from the dangers of enfeeblement and deformation that constantly overhang him, thus laying the foundations for a splendid human race, free to attain its foreordained development—all this we have already pointed out, and space does not permit us to expand the argument further.

But, in conclusion, there is one more point over which I wish to pause. If the Lombrosian theory rests upon a basis of truth, what attitude should we pedagogists take on the question of moral education? We are impotent in the face of the fact of the interrelation between physical and moral deformity. Is it then no longer a sin to do evil and no longer a merit to do good? No. But we have only to alter the interpretation of the facts, and the result is a high moral progress pointing a new path in pedagogy. There are, for example, certain individuals who feel themselves irresistibly attracted toward evil, who become inebriated with blood; there are others, on the contrary, who faint at the mere sight of blood and have a horror of evil. There are some who feel themselves naturally impelled to do good, and they do it in order to satisfy a personal desire (many philanthropists) thus deriving that pleasure which springs from the satisfaction of any natural need. In our eyes, all these individuals who act instinctively, though in opposite ways, deserve neither praise nor blame; they were born that way; one of them is physiologically a proletarian, the other is a capitalist of normal human ability. It is a question of birth. When the educator praised the one and punished the other, he was sanctioning the necessary effects of causes that were unknown to him:

"But still, whence cometh the intelligence
Of the first notions man is ignorant,
And the affection of the first allurements
Which are in you as instinct in the bee
To make its honey; and this first desire
Merit of praise or blame containeth not."

(Dante, Longfellow's Translation.)

The instinctive malefactor is not to blame, the blame should rest rather upon his parents who gave him a bad heredity; but these parents were in their turn victims of the social causes of degeneration. The same thing may be said if a pathological cause comes up for consideration in relation, for instance, to certain anomalies of character.

Analogously, he who is born good and instinctively does good deeds, deriving pleasure from them, deserves no praise. There is no vainer sight than is afforded by a person of this sort, living complacently in the contemplation of himself, praised by everyone, and to all practical intent, held up as a contrast to the evil actions of the degenerate and the diseased who act from instinct no more nor less than he does himself. The man who is born physiologically a capitalist assumes high moral obligations; he ought to discipline his nature as a normal man in order to make it serve the

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