The Science of Human Nature by William Henry Pyle (if you liked this book TXT) 📖

be taught to apply themselves and to give their whole attention to a thing that must be done. A desire for efficiency can be developed in them. The spirit of competition can sometimes be effectively used to add interest to drill. Of course, interest and attention there must be, and if it cannot be secured in one way, it must be in another.

Experiments have abundantly shown the value of formal drill, that is to say, drill for drill’s sake. If an arithmetic class is divided, one half being given a few minutes’ drill on the fundamental operations each day but otherwise doing exactly the same work as the other half of the class, the half receiving the drill acquires much more skill in the fundamental operations and, besides, is better at reasoning out problems than the half that had no drill. The explanation of the latter fact is doubtless that the pupils receiving the drill acquire such efficiency in the fundamental operations that these cause no trouble, leaving all the energies of the pupils for reasoning out the problems.

It has been shown experimentally that a direct method of teaching spelling is more efficient than an indirect method. It is not to be wondered at that such turns out to be the case. For in a direct approach, the act that we are trying to habituate is brought more directly before consciousness, receiving that focal attention which is necessary for the most efficient practice in habit-formation. If one wishes to be a good ball pitcher, one begins to pitch balls, and continues pitching balls day after day, morning, noon, and night. One does not go about it indirectly. If one wishes to be a good shot with a rifle, one gets a rifle and goes to shooting. Similarly, if one wishes to be a good adder, the way to do is to begin adding, not to begin doing something else. Of course any method that will induce a child to realize that he ought to acquire a certain habit, is right and proper. We must do all we can to give a child a desire, an interest in the thing that he is trying to do. But there is no reason why the thing should not be faced directly.

Rules for Habit Formation. In the light of the various principles which we have discussed, what rules can be given to one forming habits? The evident answer is, to proceed in accordance with established principles. We may, however, bring the most important of these principles together in the form of rules which can serve as a guide and help to one forming habits.

(1) Get initiative. By this is meant that a person forming a habit should have some sustaining reason for doing it, some end that is being sought. This principle will be of very little use to young children, only to those old enough to appreciate reasons and ends. In arithmetic, for example, a child should be shown what can be accomplished if he possesses certain skill in addition, subtraction, and multiplication. It is not always possible for a young person to see why a certain habit should be formed. For the youngest children, the practice must be in the form of play. But when a child is old enough to think, to have ideals and purposes, reasons and explanations should be worked out.

(2) Get practice. If you are to have skill, you must practice. Practice regularly, practice hard while you are doing it. Throw your whole life into it, as if what you are doing is the most important thing in the world. Practice under good conditions. Do not think that just any kind of practice will do. Try to make conditions such that they will enable you to do your best work. Such conditions will not happen by chance. You must make them happen. You must make conditions favorable. You must seek opportunities to practice. You must realize that your life is in the making, that you are making it, that it is to a large extent composed of habits. These habits you are building. They are built only by practice. Get practice. When practicing, fulfill the psychological conditions. Work under the most favorable circumstances as to length of periods, intervals, etc.

(3) Allow no exceptions. You should fully realize the great influence of exceptions. When you start in to form a habit, allow nothing to turn you from your course. Whether the habit is some fundamental moral habit or the multiplication table, be consistent, do not vacillate. Nothing is so strong as consistent action, nothing so weak as doubtful, wavering, uncertain action. Have the persistence of a bull dog and the regularity of planetary motion.

Transfer of Training. Our problem now is to find out whether forming one habit helps one to form another. In some cases it does. The results of a recent experiment performed in the laboratory of educational psychology in the University of Missouri, will show what is meant. It was found that if a person practiced distributing cards into pigeon holes till great proficiency was attained, and then the numbering of the boxes or pigeon holes was changed, the person could learn the new numbering and gain proficiency in distributing the cards in the new way more quickly than was the case at first. Similarly, if one learns to run a typewriter with a certain form of keyboard, one can learn to operate a different keyboard much more quickly than was the case in learning the first keyboard.

It is probable that the explanation of this apparent transfer is that there are common elements in the two cases. Certain bonds established in the first habit are available in the second. In the case of distributing the cards, many such common elements can be made out. One gains facility in reading the numbering of the cards. The actual movement of the hand in getting to a particular box is the same whatever the number of the box. One acquires schemes of associating and locating the boxes, schemes that will work in both cases. But suppose that one spends fifteen days in distributing cards according to one scheme of numbering, and then changes the numbering and practices for fifteen days with the new numbering, at the end of the second fifteen days one has more skill than at the close of the first fifteen days. In fact, in five days one has as much skill in the new method as was acquired in fifteen days in the first method. However, and this is an important point, the speed in the new way is not so great as the speed acquired in thirty days using one method or one scheme all the time. Direct practice on the specific habit involved is always most efficient.

One should probably never learn one thing just because it will help him in learning something else, for that something else could be more economically learned by direct practice. Learning one language probably helps in learning another. A year spent in learning German will probably help in learning French. But two years spent in learning French will give more efficiency in French than will be acquired by spending one year on German and then one year on French. If the only reason for a study is that it helps in learning something else, then this study should be left out of the curriculum. If the only reason for studying Latin, for example, is that it helps in studying English, or French, or helps in grammar, or gives one a larger vocabulary in English on account of a knowledge of the Latin roots, then the study of the language cannot be justified; for all of these results could be much more economically and better attained by a direct approach. Of course, if Latin has a justification in itself, then these by-products are not to be despised.

The truth seems to be that habits are very specific things. A definite stimulus goes over to a definite response. We must decide what habits we need to have established, and then by direct and economical practice establish these habits. It is true that in pursuing some studies, we acquire habits that are of much greater applicability in the affairs of life than can be obtained from other studies. When one has acquired the various adding habits, he has kinds of skill that will be of use in almost everything that is undertaken later. So also speaking habits, writing habits, spelling habits, moral habits, etc., are of universal applicability. Whenever one undertakes to do a thing that involves some habit already formed, that thing is more easily done by virtue of that habit. One could not very well learn to multiply one number by another, such as 8,675,489 by 439,857, without first learning to add.

This seems to be all there is to the idea of the transfer of training. One gets an act, or an idea, or an attitude, or a point of view that is available in a new thing, thereby making the new thing easier. The methods one would acquire in the study of zoölogy would be, many of them, directly applicable in the study of botany. But, just as truly, one can acquire habits in doing one thing that will be a direct hindrance in learning another thing. Knocking a baseball unfits one for knocking a tennis ball. The study of literature and philosophy probably unfits one for the study of an experimental science because the methods are so dissimilar, in some measure antagonistic.

Habit and Moral Training. By moral training, we mean that training which prepares one to live among his fellows. It is a training that prepares us to act in our relations with our fellow men in such a way as to bring happiness to our neighbors as well as to ourselves. Specifically, it is a training in honesty, truthfulness, sympathy, and industry. There are other factors of morality but these are the most important. It is evident at once that moral training is the most important of all training. This is, at any rate, the view taken by society; for if a man falls short in his relations with his fellows, he is punished. If the extent of his falling is very great, his liberty is entirely taken away from him. In some cases, he is put to death. Moral training, in addition to being the most important, is also the most difficult. What the public schools can do in this field is quite limited. The training which the child gets on the streets and at home almost overshadows it.

Nature of Moral Training. A good person is one who does the right social thing at the right time. The more completely and consistently one does this, the better one is. What kind of training can one receive that will give assurance of appropriate moral action? Two things can be done to give a child this assurance. The child can be led to form proper ideals of action and proper habits of action. By ideal of action, we mean that the child should know what the right action is, and have a desire to do it. Habits of action are acquired only through action. As has been pointed out in the preceding pages, continued action of a definite kind develops a tendency to this particular action. One’s character is the sum of his tendencies to action. These tendencies can be developed only through practice, through repetition. Moral training, therefore, has the same basis as all other training, that is, in habits. The same procedure that we use in teaching the child the multiplication table is the one to use in developing honesty. In the case of the tables, we have the child say “fifty-six” for “eight times seven.” We have him do this till he