The Moral Instruction of Children by Felix Adler (inspiring books for teens TXT) 📖
- Author: Felix Adler
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To recapitulate briefly the points which we have gone over: regular habits can be inculcated and obedience can be taught even in infancy. By obedience is meant the yielding of a wayward and ignorant will to a firm and enlightened one. The child between three and six years of age learns clearly to distinguish self from others, and to deliberate between alternative courses of action. It is highly important to control the elements which enter into the concept self. The desire to choose the good is promoted chiefly by the sentiment of reverence.
We are thus prepared to describe in a general way the moral outfit of the child on entering school. We have, indeed, already described it. The moral acquirements of the child at the age of which we speak express themselves in habits. The normal child, under the influences of parental example and command, has acquired such habits as that of personal cleanliness, of temperance in eating, of respect for the truth. Having learned to use the pronouns I and thou, it also begins to understand the difference between meum and tuum. The property sense begins to be developed. It claims its own seat at table, its own toys against the aggression of others. It has gained in an elementary way the notion of rights.
This is a stock of acquirements by no means inconsiderable. The next step in the progress of conscience must be taken in the school. Until now the child has been aware of duties relating only or principally to persons whom it loves and who love it. The motive of love is now to become less prominent. A part of that reverence which the child has felt for the parents whom it loves is now to be transferred to the teacher. A part of that respect for the rights of equals which has been impressed upon it in its intercourse with brothers and sisters, to whom it is bound by the ties of blood, is now to be transferred to its school companions, who are at first strangers to it. Thus the conscience of the child will be expanded, thus it will be prepared for intercourse with the world. Thus it will begin to gain that higher understanding of morality, according to which authority is to be obeyed simply because it is rightful, and equals are to be treated as equals, even when they are not and can not be regarded with affection.
I have in the above used the word habits advisedly. The morality of the young child assumes the concrete form of habits; abstract principles are still beyond its grasp. Habits are acquired by imitation and repetition. Good examples must be so persistently presented and so often copied that the line of moral conduct may become the line of least resistance. The example of parents and teachers is indeed specially important in this respect. But after all it is not sufficient. For the temptations of adults differ in many ways from those of children, and on the other hand in the lives of older persons occasions are often wanting for illustrating just the peculiar virtues of childhood. On this account it is necessary to set before the child ideal examples of the virtues of children and of the particular temptations, against which they need to be warned. Of such examples we find a large stock ready to hand in the literature of fairy tales, fables, and stories. In our next lecture therefore we shall begin to consider the use of fairy tales, fables, and stories as means of creating in children those habits which are essential to the safe guarding and unfolding of their moral life.
[7] So important is environment in supporting self-consciousness, that even adults, when suddenly transported into entirely new surroundings, often experience a momentary doubt as to their identity.
PRIMARY COURSE. VI. THE USE OF FAIRY TALES.There has been and still is considerable difference of opinion among educators as to the value of fairy tales. I venture to think that, as in many other cases, the cause of the quarrel is what logicians call an undistributed middle—in other words, that the parties to the dispute have each a different kind of fairy tale in mind. This species of literature can be divided broadly into two classes—one consisting of tales which ought to be rejected because they are really harmful, and children ought to be protected from their bad influence, the other of tales which have a most beautiful and elevating effect, and which we can not possibly afford to leave unutilized.
The chief pedagogic value they possess is that they exercise and cultivate the imagination. Now, the imagination is a most powerful auxiliary in the development of the mind and will. The familiar anecdote related of Marie Antoinette, who is said to have asked why the people did not eat cake when she was told that they were in want of bread, indicates a deficiency of imagination. Brought up amid the splendor of courts, surrounded by luxury, she could not put herself in the place of those who lack the very necessaries. Much of the selfishness of the world is due not to actual hard-heartedness, but to a similar lack of imaginative power. It is difficult for the happy to realize the needs of the miserable. Did they realize those needs, they would in many cases be melted to pity and roused to help. The faculty of putting one's self in the place of others is therefore of great, though indirect, service to the cause of morality, and this faculty may be cultivated by means of fairy tales. As they follow intently the progress of the story, the young listeners are constantly called upon to place themselves in the situations in which they have never been, to imagine trials, dangers, difficulties, such as they have never experienced, to reproduce in themselves, for instance, such feelings as that of being alone in the wide world, of being separated from father's and mother's love, of being hungry and without bread, exposed to enemies without protection, etc. Thus their sympathy in a variety of forms is aroused.
In the next place, fairy tales stimulate the idealizing tendency. What were life worth without ideals! How could hope or even religion germinate in the human heart were we not able to confront the disappointing present with visions which represent the fulfillment of our desires. "Faith," says Paul, "is the confidence of things hoped for, the certainty of things not seen." Thus faith itself can not abide unless supported by a vivid idealism. It is true, the ideals of childhood are childish. In the story called Das Marienkind we hear of the little daughter of a poor wood-cutter who was taken up bodily into heaven. There she ate sweetmeats and drank cream every day and wore dresses made of gold, and the angels played with her. Sweetmeats and cream in plenty and golden dresses and dear little angels to play with may represent the ideals of a young child, and these are materialistic enough. But I hold nevertheless that something—nay, much—has been gained if a child has learned to take the wishes out of its heart, as it were, and to project them on the screen of fancy. As it grows up to manhood, the wishes will become more
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