The Moral Instruction of Children - Felix Adler (new ebook reader .txt) 📗

To thine own mental self be true. Study thine own mental bent. Try to discover in what direction thy proper talent lies, and make the most of it. Work thine own mine: if it be a gold-mine, bring forth gold; if it be a silver-mine, bring forth silver; if it be an iron-mine, bring forth iron. Endeavor to master some one branch of knowledge thoroughly well. It is for thee the key which opens the gates of all knowledge. The need of general culture is felt by all, but the concentration of intellectual efforts on special studies is not inconsistent with it. On the contrary, special studies alone enable us to gain a foothold in the realm of knowledge. A branch of knowledge which we have mastered, however small, may be compared to a strong fortress in an enemy's country, from which we can sally forth at will to conquer the surrounding territory. Knowledge may also be likened to a sphere. From every point of the circumference we can, by persistent labor, dig down to the center. He who has reached the center commands the sphere.

Duties which relate to the Feelings.—The principal duty under this head may be expressed in the twofold command—control and purify thy feelings! The feelings which need to be repressed are anger, fear, self-complacency. Let the teacher, when he reaches this point, dwell upon the causes and the consequences of anger. Let him speak of certain helps which have been found useful for the suppression of angry passion. Let him distinguish anger from moral indignation.

In dealing with fear let him pursue the same method. Let him distinguish physical from moral cowardice, brute courage from moral courage, courage from fortitude.

In dealing with self-complacency let him discriminate between vanity and pride, between pride and dignity. Let him show that humility and dignity are consistent with one another, yes, that they are complementary aspects of one and the same moral quality. Not the least advantage to be reaped from lessons on duty is the fixing in the pupil's mind of the moral vocabulary. The moral terms as a rule are loosely used, and this can not but lead to confusion in their application. Precise definitions, based on thorough discussion, are an excellent means of moral training.[6]

II. The duties which we owe to all men are Justice and Charity:

Be just is equivalent to—Do not hinder the development of any of thy fellow-men. Be charitable is equivalent to—Assist the development of thy fellow-men. Under the head of charity the teacher will have occasion to speak not only of almsgiving, the visitation of the sick, and the like, but of the thousand charities of the fireside, of the charity of bright looks, of what may be called intellectual charity, which consists in opening the eyes of the mentally blind, and of the noblest charity of all, which consists in coming to the aid of those who are deep in the slough of moral despond, in raising the sinful and fallen.

III. Special social duties:

Under this head belong the duties which arise in the family: the conjugal, the parental, the filial, the fraternal duties.

Under the head of duties peculiar to the various avocations should be discussed the ethics of the professions, the ethics of the relations between employers and laborers, etc.

The consideration of the duties of the citizen opens up the whole territory of political ethics.

Lastly, the purely elective relationships of friendship and religious fellowship give rise to certain fine and lofty ethical conceptions, the discussion of which may fitly crown the whole course.

I have thus mentioned some of the main topics of practical ethics, from which we are to make our selection for the moral lessons.

But a selective principle is needed. The field being spread out before us, the question arises, At what point shall we enter it? What topics shall we single out? It would be manifestly absurd, for instance, to treat of international ethics, or of conjugal ethics, in a course intended for children. But especially the order in which the different topics are to follow each other needs to be determined. The order followed in the above sketch is a purely logical one, and the logical arrangement of a subject, as every educator knows, is not usually the one most suitable for bringing it within reach of the understanding of children. It would not be in the present instance. Clearly a selective principle is wanted.

Let me here interrupt myself for a moment to say that the problem which we are attacking, so far from being solved, has heretofore hardly even been stated. And this is due to the fact that moral instruction has been thus far almost entirely in the hands of persons whose chief interest was religious, and who, whatever their good intentions might be, were hardly qualified to look at the subject from the educator's point of view. The work of breaking ground in the matter of moral instruction has still to be done. As to the selective principle which I have in view I feel a certain confidence in its correctness; but I am aware that the applications of it will doubtless require manifold amendment and correction, for which purpose I invoke the experience and honest criticism of my fellow-teachers. This being understood, I venture to ask your attention to the following considerations:

The life of every human being naturally divides itself into distinct periods—infancy, childhood, youth, etc. Each period has a set of interests and of corresponding duties peculiar to itself. The moral teaching should be graded according to periods. The teaching appropriate to any period is that which bears upon the special duties of that period. To illustrate, the ethics of childhood may be summarized as follows: The personal duties of a child are chiefly the observance of a few simple rules of health and the curbing of its temper. It owes social duties to parents, brothers and sisters, and kinsfolk, to its playmates, and to servants. The child is not yet a citizen, and the ethics of politics, therefore, lie far beyond its horizon; it does not yet require to be taught professional ethics, and does not need to learn even the elements of intellectual duty, because its energies are still absorbed in physical growth and play. The duties of childhood can be readily stated. The peculiar duties of the subsequent stages of development, for instance, of middle life and old age, are complex, and not so easy to define. But I believe that the attempt to describe them will throw light on many recondite problems in ethics.

My first point therefore is, that the moral teaching at a given period should be made to fit the special duties of that period. Secondly—and this touches the core of the matter—in every period of life there is some one predominant duty around which all the others may be grouped, to which as a center they may be referred. Thus, the paramount duty of the young child is to reverence and obey its parents. The relation of dependence in which it stands naturally prescribes this duty, and all its other duties can be deduced from and fortified by this one. The correctness of its personal habits and of its behavior toward others depends primarily on its obedience to the parental commands. The child resists the temptation to do what is wrong, chiefly because it respects the authority and desires to win the approbation of father and mother. Secondary motives are not wanting, but reverence for parents is the principal one.

Thirdly, in each new period there emerges a new paramount ethical interest, a new center of duties. But with the new system of duties thus created the previous ethical systems are to be brought into line, into harmonious correlation. And this will be all the more feasible, because the faithful performance of the duties of any one period is the best preparation for the true understanding and fulfillment of those of the next. From these statements the following conclusions may be drawn with respect to the question under discussion—namely, the proper sequence of the topics of duty in a course of moral lessons.

The moral lessons being given in school, must cover the duties which are peculiar to the school age. The paramount duty should be placed in the foreground. Now the paramount duty of children between six and fourteen years of age is to acquire knowledge. Hence we begin the lessons with the subject of intellectual duty. In the next place, the duties learned in the previous periods are to be brought into line with the duties of the school age. At each new step on the road of ethical progress the moral ideas already acquired are to be reviewed, confirmed, and to receive a higher interpretation.

We have already seen that, before the child enters school, its personal duties are such as relate to the physical life and the feelings, and its chief social duties are the filial and fraternal.

Therefore, the order of topics for the lessons thus far stands: The duty of acquiring knowledge; the duties which relate to the physical life; the duties which relate to the feelings; the filial duties; the fraternal duties.

Again, a child that has learned to respect the rights of its brothers and sisters, and to be lovingly helpful to them, will in school take the right attitude toward its companions. The fraternal duties are typical of the duties which we owe to all our companions, and, indeed, to all human beings.

The next topic of the lessons, therefore, will be the duties which we owe to all human beings.

Finally, life in school prepares for life in society and in the state, and so this course of elementary moral lesson will properly close with "The elements of civic duty."