The Moral Instruction of Children by Felix Adler (inspiring books for teens TXT) 📖
- Author: Felix Adler
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To take a very simple case—a child handles a knife which it has been told not to touch, and cuts his fingers. Morally speaking, his fault is disobedience. He would have been equally guilty if he had escaped injury. But he would hardly be so ready to obey another time, if he had been less sharply reminded of the usefulness of obedience. It is wrong to lie—wrong on purely moral grounds, with which self-interest has nothing to do. But for all that we can not dispense with the lesson contained in the well-known fable of the boy who cried, "Wolf!" It is wrong to steal on purely moral grounds. But even a child can be made to understand that the thief, as Emerson puts it, "steals from himself," and that, besides being a rogue, he is deficient in enlightened self-interest. The maxim that honesty is the best policy is true enough so far as the facts are concerned, which come under the observation of children, though one may question whether it be true absolutely.
Lastly, when we come to consider the emotional faculty, we find that the intimate connection between it and the moral is so generally conceded as to make it quite superfluous to expatiate on it. On the contrary, it seems necessary to expostulate with those who claim too much credit for the feelings, who ascribe to them a moral value which they by no means possess. Thus, gentleness is not necessarily a virtue; it may be a mere matter of temperament. Sympathetic impulses, per se, are not praiseworthy. Sympathy quite as often leads us astray as aright; sympathy, indeed, unless tutored and regulated by moral principles, is a danger against which we ought to be on our guard almost as much as against selfishness. Yet, no one will deny that the feelings, when rightly trained, are of inestimable service as auxiliaries in the task of moral education.
To sum up, let me say that the wise teacher will appeal to the taste, the intelligence, and the feelings of his pupils; that he will touch these various springs of conduct all the time, and get from them all the help he can. Thus, when speaking of cleanliness, he will appeal to the æsthetic instinct of the children, awakening in them a feeling of disgust at untidiness. He will appeal to the prudential motive, by showing that want of cleanliness breeds disease. "You do not wish to be sick? You do not wish to suffer? Therefore, it is to your interest to be clean." But, finally, he will touch a higher motive than any of these. "If you are unclean, you cease to respect yourself." And the term self-respect expresses in a condensed form the moral motive proper. It implies the idea of moral personality, which it is not necessary, nor possible, at this stage to analyze, but which the pupil will somehow understand, for his conscience will respond. In many cases the appeal will be made chiefly to the sympathetic feelings; for through these feelings we become aware of the pains and joys of others, and thus of the consequences of the benefits we confer or the evil we inflict. The sympathetic feelings supply the information upon which the will can act. They tell us that others suffer or are glad. And yet the strength to labor persistently for the relief of others' suffering and the enhancement of others' joy—that we can derive from the moral impulse alone.
The moral motive is the highest, it is really the only sufficient motive. Pray, understand me well at this point. I should say to the child: It is wrong to lie. That is sufficient. It is wrong, it is forbidden; you must yourself acknowledge the truth of my words, because you despise yourself when you have told a lie. But, in order to strengthen your weak resolution, to confirm you in well-doing, let me show you that it is also contrary to self-interest to lie, and likewise that it is disgusting to be unclean, and that a wrong done to another causes pain. Thus the æsthetic, intellectual, and emotional faculties are called in as witnesses to bear testimony to the moral truths; they are invited to stand up in chorus and say Amen! to the moral commands.
[3] It must be remembered also that our knowledge of the right ethical relations is still extremely imperfect, and that the duty of extending the knowledge and promoting the recognition of them is perhaps the highest of all—to which, on occasion, every lesser end must be sacrificed.
III. OPPORTUNITIES FOR MORAL TRAINING IN THE DAILY SCHOOL.The school should be to the pupil not an intellectual drill-ground, but a second home; a place dear at the time, and to be gratefully remembered ever after; a place in which his whole nature, and especially what is best in him, may expand and grow. The educational aim should be, not merely to pave the pupil's way to future success, not merely to make of his mind a perfect instrument of thought, a kind of intellectual loom, capable of turning out the most complicated intellectual patterns. The aim should be, above all; to build up manhood, to develop character. There is no school in which moral influence is wanting. The pity is, that in many schools it is incidental, not purposed. And yet there are manifold opportunities in every school for influencing the moral life. Let us consider a few of these.
1. The teaching of science lends itself to the cultivation of truthfulness. Truthfulness may be defined as the correspondence between thought and word and fact. When the thought in the mind fits the fact, and the word on the tongue fits the thought, then the circuit of truth is complete. Now, with respect to the inculcating of truthfulness, science teaching has this advantage above other branches, that the palpable nature of the facts dealt with makes it possible to note and check the least deviation from the truth. The fact is present, right before the pupil, to rebuke him if he strays from it in thought or speech. And this circumstance may be utilized even in the humble beginnings of science teaching, in the so-called object-lessons. For instance, a bird, or the picture of one, is placed before the child. The teacher says, "Observe closely and tell me exactly what you see—the length of the neck, the curve of the beak, the colors of the plumage," etc. The pupil replies. The teacher objects: "You have not observed accurately. The color is not what you describe it to be. Look again. The curve of the beak does not resemble what you have just drawn on the blackboard. You must tell me exactly what you see. Your words must tally with the facts." And the same sort of practice may be continued in the science-lessons of the upper classes.
Scientists are distinguished from other observers by their greater accuracy. Intellectual honesty is that moral quality which science is best calculated to foster. All the great scientists have been haunted by a high ideal of truth, and a gleam of that ideal, however faint, may be made to shed its light even into the school-room. It is obvious that this realistic tutoring into veracity will be of special use to children who are led into lying by a too vivid imagination.
Let me add the following remarks in regard to indirect means of promoting truthfulness: The teacher can do a great deal to cultivate respect for the truth among his pupils by frankly admitting an error whenever he has fallen into one. Some teachers try to save their dignity by glossing over their mistakes. But even young children are shrewd enough to estimate such trickery at its worth; while he who manfully confesses that he has been in the wrong, earns the respect of his class, and sets them an invaluable example.
It is well also to observe strict accuracy even in matters which of themselves are of no moment. For instance, in giving an account of a botanizing expedition, you begin, perhaps, by saying, "It was half-past ten when we arrived at our destination." Suddenly you stop and correct yourself. "No, I was mistaken; it could not have been later than ten o'clock." Does this strike you as pedantic? But if you fix the time at all, is it not worth while to fix it with approximate exactness? True, it makes no difference in regard to what you are about to relate, whether you arrived at half-past ten or at ten. But, precisely because it makes no difference, it shows the value which you set on accuracy even in trifles. And by such little turns of phrase, by such insubstantial influences, coming from the teacher, the pupil's character is molded.
2. The study of history, when properly conducted is of high moral value. History sets before the mind examples of heroism, of self-sacrifice, of love of country, of devotion to principles at the greatest cost. How can such examples fail to inspire, to ennoble, to awaken emulation? The great and good men of the past, the virtuous and the wise, serve as models to the young, and often arouse in them an enthusiastic admiration, a passionate discipleship. In the next place, the study of history may be used to exercise the moral judgment. The characters which history presents are not all good; the characters even of the good are by no means faultless. It is in the power of the teacher to train the moral judgment and to increase the moral insight of his pupils by leading them to enter into the motives, and to weigh the right and wrong of the actions which history reports. He will also find many an occasion to warn against being dazzled by brilliant success to such a degree as to condone the moral turpitude by which it is often bought. The study of history can thus be made the means of enlightening the conscience as well as of awakening generous aspirations—but, let me hasten to add, only in the hands of a teacher who is himself morally mature, and fully imbued with the responsibilities of his task. Lastly, the study of history among advanced pupils may be used to confirm the moral idea of the mission of mankind, and to set it in its true light. The human race, as, from the moral point of view, we are bound to assume, exists on earth in order to attempt the solution of a sublime problem—the problem of the perfect civilization, the just society, the "kingdom of God." But on every page of history there are facts that warn us that progress toward this high ideal is of necessity slow. Whether we review the evolution of religion, or of political institutions, or of industrial society, we are still forced to the same solemn conclusion, that in view of the ultimate goal, "a thousand years are as a day," and
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