The Moral Instruction of Children by Felix Adler (inspiring books for teens TXT) 📖

[15] In connection with the Homeric poems selections from Greek mythology may be used, such as the story of Hercules, of Theseus, of Perseus, the story of the Argonauts, and others. These, too, breathe the spirit of adventure and illustrate the virtues of courage, perseverance amid difficulties, chivalry, etc.

In setting out on a new path it is well to determine beforehand the goal we hope to reach. We are about to begin the discussion of the grammar course, which is intended for children between twelve and fifteen years of age, and accordingly ask: What result can we expect to attain? One thing is certain, we must continue to grade our teaching, to adapt each successive step to the capacities of the pupils, to keep pace with their mental development.

The due gradation of moral teaching is all-important. Whether the gradations we propose are correct is, of course, a matter for discussion; but, at all events, a point will be gained if we shall have brought home forcibly to teachers the necessity of a graded, of a progressive system.

In the primary course we have set before the pupils examples of good and bad conduct, with a view to training their powers of moral perception. We are now ready to advance from percepts to concepts. We have endeavored to cultivate the faculty of observation, we can now attempt the higher task of generalization. In the primary course we have tried to make the pupils perceive moral distinctions; in the grammar course we shall try to make them reason about moral distinctions, help them to gain notions of duty, to arrive at principles or maxims of good conduct. The grammar course, therefore, will consist in the main of lessons on duty.

What has just been said, however, requires further explanation to prevent misapprehension. I have remarked that the pupil is now to reach out toward concepts of duty, and to establish for himself maxims or principles of conduct. But of what nature shall these maxims be? The philosopher Kant has proposed the following maxim: "So act that the maxim underlying thy action may justify itself to thy mind as a universal law of conduct." According to him, the note of universality is the distinctive characteristic of all ethical conduct. The school of Bentham proposes a different maxim: "So act that the result of thy action shall tend to insure the greatest happiness of the greatest number." Theologians tell us so to act that our will may harmonize with the will of God. But pupils of the grammar grade are not ripe to understand such metaphysical and theological propositions. And, moreover, as was pointed out in our first lecture, it would be a grave injustice to teach in schools supported by all ethical first principles which are accepted only by some. We are not concerned with first principles. We exclude the discussion of them, be they philosophical or theological, from the school. But there are certain secondary principles, certain more concrete rules of behavior, which nevertheless possess the character of generalizations, and these will suffice for our purpose. And with respect to these there is really no difference of opinion among the different schools and sects, and on them as a foundation we can build.

It is our business to discover such secondary principles, and in our instruction to lead the pupil to the recognition of them. The nature of the formulas of duty which we have in mind—formulas which shall express the generalized moral experience of civilized mankind, will appear more plainly if we examine the processes by which we arrive at them. An example will best elucidate: Suppose that I am asked to give a lesson on the duty of truthfulness. At the stage which we have now reached it will not be enough merely to emphasize the general commandment against lying. The general commandment leaves in the pupil's mind a multitude of doubts unsolved. Shall I always tell the truth—that is to say, the whole truth, as I know it, and to everybody? Is it never right to withhold the truth, or even to say what is the contrary of true, as, e. g., to the sick or insane. Such questions as these are constantly being asked. What is needed is a rule of veracity which shall leave the general principle of truth-speaking unshaken, and shall yet cover all these exceptional cases. How to arrive at such a rule? I should go about it in the following manner, and the method here described is the one which is intended to be followed throughout the entire course of lessons on duty. I should begin by presenting a concrete case. A certain child had broken a precious vase. When asked whether it had done so, it answered, "No." How do you characterize such a statement? As a falsehood. The active participation of the pupils in the discussion is essential. Properly questioned, they will join in it heart and soul. There must be constant give and take between teacher and class. Upon the fulfillment of this condition the value of this sort of teaching entirely depends. The teacher then proceeds to analyze the instance above given, or any other that he may select from those which the pupils offer him. The child says no when it should have said yes, or a person says black when he should have said white. In what does the falsehood of such statements consist? In the circumstance that the words spoken do not correspond to the facts. Shall we then formulate the rule of veracity as follows: Make thy words correspond to the facts; and shall we infer that any one whose words do not correspond to the facts is a liar? But clearly this is not so. The class is asked to give instances tending to prove the insufficiency of the proposed formula. Before the days of Copernicus it was generally asserted that the sun revolves around the earth. Should we be justified in setting down the many excellent persons who made such statements as liars? Yet their words did not correspond to the facts. Very true; but they did not intend to deviate from the facts—they did not know better. Shall we then change the formula so as to read: Intend that thy words shall conform to the facts? But the phrase "correspond to the facts" needs to be made more explicit. Cases occur in which a statement does correspond to the facts, or, at least, seems to do so, and yet a contemptible falsehood is implied. The instance of the truant boy is in point who entered the school-building five minutes before the close of the exercises, and on being asked at home whether he had been at school, promptly answered "Yes"; and so he had been for five minutes. But in this case the boy suppressed a part of the facts—and, moreover, the essential part—namely, that he had been absent from school for five hours and fifty-five minutes. Cases of mental reservation and the like fall under the same condemnation. The person who took an oath in court, using the words, "As truly as I stand on this stone," but who had previously filled his shoes with earth, suppressed the essential fact—viz., that he had filled his shoes with earth.

Shall we then formulate the rule in this wise: Intend to make thy words correspond to the essential facts? But even this will not entirely satisfy. For there are cases, surely, in which we deliberately frame our words in such a way that they shall not correspond to the essential facts—for instance, if we should meet a murderer who should ask us in which direction his intended victim had fled, or in the case of an insane person intent on suicide, or of the sick in extreme danger, whom the communication of bad news would kill. How can we justify such a procedure? We can justify it on the ground that language as a means of communication is intended to further the rational purposes of human life, and not conversely are the rational purposes of life to be sacrificed to any merely formal principle of truth-telling. A person who, like the murderer, is about to use the fact conveyed to him by my words as a weapon with which to kill a fellow-being has no right to be put in possession of the fact. An insane person, who can not use the truthful communications of others except for irrational ends, is also outside the pale of those to whom such