Spontaneous Activity in Education by Maria Montessori (books for students to read txt) 📖

school is based: emulation. The principle is that children, seeing others cleverer than themselves, who get high marks, praises and prizes, will be stimulated to imitate these, to do better, to overtake their companions. Thus what may be described as a kind of mechanism is evolved, which uplifts the whole school, not merely towards work, but towards effort. It is the moral purpose to accustom children to "suffer."

Let us take an example of such emulation. When the observant doctor entered the school, his attention was directed to the organs of sense, and he found many slightly deaf children among the pupils. Hearing less than the others, they appeared less intelligent, and as a "punishment" they had been relegated to the desks at the very back of the schoolroom. They were often set to repeat because they had never learnt to write "from dictation," and made incredible and unpardonable mistakes. Emulation and punishment had alike proved powerless; not even when they were placed as far as possible from the teacher did these deaf children improve! There were also lively children, who were repeatedly punished to induce them to keep still, and who were vainly exhorted to imitate companions whose conduct was exemplary. A large number of children suffering from adenoids, who consequently breathed through their mouths, and were incapable of fixing their attention, got bad marks and punishments because they were never attentive; meanwhile this defect of the open mouth was vainly combated by the kind and careful teacher, who multiplied moral tales concerning the ugliness of children who keep their mouths open, and, terrible to relate, even sit with their fingers in their mouths!

Many of the lazy children, who would not do the gymnastic exercises like the rest, who made pretexts for stopping and thus set a bad example, were found to be suffering from heart affections, anemia, or liver complaints. Yet one of the most brilliant examples of emulation is that of the gymnastic competitions, competitions in endurance and competitions in speed. The children are encouraged to continue the exercise as long as possible; or to cover the ground in the shortest possible time; here effort is the basis of the exercise. Now anthropological study has revealed the fact that there are two principal types of constitution: one in which the chest predominates, the other in which the legs predominate. When the chest is well developed and the lungs and heart strong, endurance is more natural than agility; the opposite holds good of the other type, in which, by reason of the length of the legs and the slightness of the chest, agility prevails. No emulation can change one type into the other. Morphological study of the child, whose body is transformed in successive ages, should be the basis for the organization of gymnastic exercises, and not emulation. That which has its origin in the body, as constitution or disease, should be considered in the body. No miracle can be performed by the sentiment of emulation.

This prejudice in favor of emulation is so deeply rooted that when, in 1898, I began my campaign in Italy to procure the formation of separate classes for deficient children in connection with the elementary schools, the principle of emulation was urged against me: the deficient children would no longer be helped by the example of the clever, industrious children; and when these weaklings had been deprived of the stimulus of emulation, they would accomplish absolutely nothing.

But emulation can only avail among equals. When "competitions" take place, "champions" are chosen. To a deficient child, the example of a clever companion is merely humiliating; his inferiority, his impotence are perpetually cast in his teeth by the victorious career of his comrade. He becomes more and more discouraged as the zealous teacher scolds and punishes him for his weakness and points out the radiant example offered by the strong. What would give him a ray of light, a glimpse of hope, would be for him to see the possibility of doing something within the limits of his own powers which might nevertheless have a value of its own; to penetrate into some sphere where he too might compete with some one and be encouraged. Then he would be like others, he would be exhilarated and comforted; and the feeble flower within him might expand. He has infinitely greater need of encouragement, solace, and external stimuli to excite him to activity than the normal child.

And what happens to the normal child, the clever boy, who serves as an example to his inferiors? Whom does he emulate? Who carries him along that he may ascend? If all need to be drawn upwards in order to climb, who is to draw him who stands above all? This time the question is out of place. In his case, the impulse will be retrograde. Here we have the thrice happy type of him who competes with his inferiors! This makes me think of a description given by Voisin of a competition arranged by one of the idiots in his asylum. This boy, who was very tall, selected all the shortest and youngest of the idiots, and challenged them to a race; he always came in first and was delighted. Such an example is not, however, peculiar to Voisin's asylum; it is the moral attitude of all who are ambitious, but idle, and are anxious to outshine others without too much fatigue, without perfecting themselves, counting much on the phenomena of contrast. Thus we find a fluent orator seeking to be preceded by an unskilful speaker; and pretty girls who have not the means to adorn themselves and thus set off their beauty, are fond of going about with their plainer friends.

I have read an amusing fable, which was evidently a parody of this phenomenon. There was once a king who had such a long nose that it was positively ridiculous. When a neighboring king proposed to visit him, he was much perturbed, being ashamed to exhibit his defect to a neighboring people. Then the prime minister thought of an expedient, and propounded this practical plan to the king: "Your Majesty, on this occasion let your noble court retire; I will search throughout the kingdom for the men with the most prominent noses, and for the time they shall constitute your court." This was done; and such noses appeared on the scene that that of the king seemed quite normal in comparison. Thus the august colleague noticed that the court was remarkable for its noses, but did not perceive that the king had a nose of abnormal length.

These stories of the competition between idiots and the court of noses make us smile; but the normal competitions between our children are not matters for mirth. The healthy children who, when side by side with the deaf, the sickly, and the deficient are only conscious of their superiority; the fortunate children who have the help of educated mothers and are brought into contact with poor, unhappy, neglected children, merely feel that they are examples to these; well-fed children refreshed by a long sleep in comfortable beds, placed side by side with little busy workers who get up before sunrise to sell newspapers, or deliver milk, and arrive at school already tired, imagine themselves to be superior to these, and to serve as a "stimulus" to them "to do better"—all these normal children are on the wrong moral track. They are being misled into an unconscious acceptance of injustice. They are being deceived. They are not better, they are only more fortunate than their companions; their kindly hearts should be led to recognize the truth; to pity the, sickly, to console the unfortunate, to admire the heroes. It is not their fault if, instead of all this, vanity, ambition, and error spring up in their hearts.

It is true that the teacher makes an attempt to educate their hearts aright, reminding them of ailing, unfortunate, and heroic children by means of moral stories which all learn without distinction in the same manner. She lays stress upon incidents illustrating the good feeling of mankind. Yet no one ever considers that the ailing, the unfortunate, and the heroic are all there among them, since all children go to school; but they cannot communicate with each other and recognize each other; and thus these subjects who are actually present are distinguished only as the ones who receive all the scoldings, punishments, and humiliations while their more fortunate companions lord it over them arrogantly as their examples, gaining prizes and praise, but losing their own souls in the process.

In this moral confusion, where man "loses sight of God," as in hell, what strong spirit is stimulated to develop all his precious activities and cultivate his own heart? All are lost, the strong as well as the weak; few indeed are those who possess an individual instinct capable of saving them, who do not succumb to the temptations of prizes, threats of punishment, to the continual suggestions of emulation and of fraudulent rivalry, and who come out with their powers still intact and their hearts pure, sensible of the great facts of humanity. Those who pass through the ordeal untouched by its empty glories and persecutions, and set forth on the path of a productive life which attains to beauty and goodness by internal energy and is susceptible to truth—these are they whom we hail as men of genius, as benefactors of the human race.

When we come to analyze good and evil positively, we feel that in reality much of the "evil" we theoretically deplore in individuals may be resolved into external causes. The depravity of the masses resolves itself into the combined effects of pauperism and drunkenness; crime into degeneration; the faults of children and scholars arise from the darkness of prejudice. But as these causes are not absolute and immutable, but are related to transitory states which may be altered, the ancient philosophic conception of evil resolves itself partially into so many social questions and actions. To give work and combat the drink habit—this it is which contributes largely to morality by removing so many causes of evil. To undertake the regeneration and education of the degenerate, is to combat crime, and therefore to promote morality.

Thus, if in schools the dense darkness of prejudice is the cause of innumerable moral ills, to reform the school by the help of natural principles will be the first step towards its moralization.

It is in this direction, then, that we must face the great question, not by analytical examination of the system of prizes and punishments, of the principle of emulation, of the most opportune and practical manner of inculcating moral principles, nor by the creation of new decalogues. That which we have hitherto regarded so lightly as a didactic problem is, on the contrary, a great and veritable social question.

When a moral problem is limited to the effects of preventable causes, it is merely apparent. Thus, for instance, let us imagine for a moment a populous quarter, where pauperism is rampant and the poor will fight for a piece of bread; where dirt, drinking-shops and civic neglect degrade the inhabitants; where all, men and women alike, give way readily to vice. Our sole impression of such people at the moment is: "What wicked people!" On the other hand, let us take the modern quarter of an industrious city, where the houses of the people are hygienic, where the workpeople receive a fair remuneration for their labor, where popular theaters, conducted with a true sense of art, have taken the place of public-houses, and let us enter one of the restaurants where workpeople are enjoying their food in a quiet, civilized fashion; we should be inclined to say: "What good people!" But have they really become good? Those who