Spontaneous Activity in Education - Maria Montessori (best free ebook reader for android TXT) 📗

upon a diamond in a dark room. This single idea, then, causes a complete revolution in the consciousness, and is capable of constructing something infinitely great and precious for all humanity.

But it is the intense significance of ordinary things, and not the abnormal, which is the main factor; it is the isolation in a homogeneous field, not the intrinsic value of the thing, which determines the marvelous phenomenon. Perhaps within countless thousands of chaotic perceptions the gem had existed, stored up amidst a multitude of useless and cumbrous objects, and had never succeeded in arresting attention; meanwhile inertia continued to allow new objects to penetrate continually within the distended and impotent walls. After a discovery, many will perceive that they themselves held the same truth within them; but in this case it is not the truth itself that has value, but the man who is capable of appreciating it and bringing it into relation with action.

But very often it is not the case that the newly discovered truth already exists in the chaos of obscure consciousness; and then the new light, simple though it be, can find no way by which to penetrate into the mind.

It is rejected as something strange and fallacious; and a certain lapse of time is necessary, a certain coordination of the intelligence, to enable the "novelty" to enter. Yet some day it will be considered clear as crystal. It was not the "nature" of man which shrank from it, but his "errors." These errors not only make man incapable of production, but are in themselves hostile to receptivity. Thus it often happens that the pioneers of salvation are persecuted by a sort of unconscious ingratitude, which is the fruit of spiritual darkness.

What was the argument of Christopher Columbus? He thought: "If the earth is really round, he who starts from a certain point and advances steadily, will return to the point of departure." This was the sum of the intellectual work which enriched mankind with a new world.

That a great continent should have lain in the track of Columbus, and that he should have encountered this and not death, was the destiny due to the chance of environment. The environment sometimes rewards "small reasonings" of this kind in a surprising manner.

It was certainly not a great labor of human intelligence which brought about these great results; it was the triumph of this idea over the whole consciousness, and the heroic courage of the man, which gave it its value. The great difficulty, for the man who had conceived the idea, was to persevere until he could persuade others to help him in his enterprise, to give him ships and followers. It was the faith and not the idea of Columbus which triumphed.

That simple and logical reasoning kindled within him something infinitely more precious than intelligence, and enabled a single man of humble origin, and almost uneducated, to present a world to a queen.

We are told that Alessandro Volta's wife was ill with fever, and that he, in accordance with the practise of his day, was preparing the usual febrifuge, a broth of skinned frogs; it was a rainy day, and when he hung up the dead frogs on the iron bar of the window, he noticed that their legs contracted. "If dead muscles contract, it must mean that some external force has penetrated them." This was the simple argument of the "genius," the "great discoverer." And seeking this force, Volta, by means of his piles, was able to wrest from the earth electricity, which is, literally as well as figuratively, the "gleam" of an immense progress. Laying due weight upon a little fact, such as that of a dead being having moved, considering it soberly without any fanciful additions, and fixing the mind upon the resulting problem: Why does it move?—such was the lengthy process by which one of the greatest conquests of civilization was achieved.

Akin to this was Galileo's discovery, when, standing in Pisa Cathedral, he watched the oscillations of a hanging lamp. He observed that the oscillations were all completed in the same space of time, and the isochronism of the pendulum was the beginning of the measurement of time for all men, and of the measurement of worlds for the astronomer.

How simple, too, is the story of Newton, who felt an apple fall upon him as he lay under a tree, and thought to himself: "Why did that apple fall?" Such was the simple origin of the theory of the gravity of bodies, and that of universal gravitation.

When we study of the life of Papin, we marvel at the culture which placed him on a level with the most learned men of his times: as physician, physiologist, and mathematician, he was distinguished and honored by the universities of England and Germany. Nevertheless, what gave him his value to humanity, and hence his greatness, was the fact that his attention had been arrested by the sight of the lid of a saucepan of boiling water raised by the steam. "Steam is a force which could lift a piston as it lifts the cover of a saucepan, and become the motor power of a machine." Papin's famous saucepan is a kind of magic wand in the history of mankind, which thenceforth began to work and travel without fatigue. How wonderful are such stories of great discoveries arising from humble beginnings, and working miracles throughout the world!

These, in their origins, resemble those living creatures, born of two imperceptible microscopic cells, the fusion of which inevitably tends to the creation of complex lives. To perceive exactly and to connect the things perceived logically is the work of the highest intelligence. But this work is characterized by a peculiar power of attention, which causes the mind to dwell upon a subject in a species of meditation, the characteristic mark of genius; the outcome is an internal life rich in activities, just as the germinative cells are the fruit of internal existences. It would seem that such mentalities are distinguished from those of the ordinary type, not by their form, but by their "force." It is the vigorous life from which those two small intellectual sparks arise, which makes them so marvelous. If they had not sprung from strong, independent personalities, capable of persistent effort and heroic self-sacrifice, those little intellectual works would have remained as things inert and negligible. Hence all that strengthens the spiritual man may lead him in the footsteps of the genius.

Thus, as regards the intelligence in itself, the work it has to accomplish is a small matter, but it is clearly defined, and stripped of superfluous complications. Simplicity is the guide to discovery; simplicity which, like truth, should be naked. Very little is necessary; but this little must constitute a powerful unity; the rest is vanity.

And the greater this vanity, that is to say, the futile encumbrance of the mind, the more will the light of the spirit be darkened and its forces dissipated, making it difficult or impossible not only to reason and act, but even to perceive reality, to see.

It would be interesting to make a rapid survey of those collective individual errors by which the progress of a new discovery of a simple kind, offering relief to suffering humanity, has been impeded; errors which have even caused persistent denial of the existence of obvious facts, merely because these were not generally known.

Let us consider for a moment the discovery of the cause of malaria. This discovery, due to the Englishman, Ross, in connection with birds, and to the Italian, Grassi, in connection with man, consists in having found out that the plasmodium of malaria, which produces the malady, is inoculated in man and in the various animals subject to it, by a special kind of mosquito. Let us inquire what was the state of science prior to this discovery. In 1880 Laveran had described an animal micro-organism, which preyed upon the red corpuscles of the blood, producing an attack of fever with the cycle of its existence. Subsequent studies confirmed and elucidated this fact, and the plasmodium malariae became a matter of common knowledge. It was known that animal micro-organisms, unlike vegetable micro-organisms, after a cycle of life in which reproduction takes place by scission—that is, by subdivision of a single body into several other bodies equal to the first, give place to sexual forms, masculine and feminine, which are separate, and incapable of scission, but are designed for fusion into one another, after which the organism recommences its cycle of scissions until it again reaches the sexual forms.

Laveran had found that in the blood of sufferers who recover spontaneously from malarial fever there are a great number of corpuscles which have no longer the rounded forms of the plasmodia, but are crescent-shaped and rayed. He took these to be transformations of the plasmodia, "modified in form" and "incapable of producing disease," and pronounced them to be "degenerate" organisms, almost as if they had been deformed and exhausted by the "excess of work" they had previously performed. These organisms were described as "Laveran's degenerative forms." After the discovery of the transmission of malaria in 1900, Laveran's "degenerative forms" were recognized as the sexual individuals of the reproductive cycle: individuals which were incapable of conjugation in the blood of man, and could only produce new organisms in the body of the mosquito. We may well wonder: Why did not Laveran simply recognize those sexual forms, and why did he not seek for the period of conjugation in the plasmodia, which were animal micro-organisms? If he had borne in mind the complete cycle of the protozoa, he would have recognized them. But evidently Morel's theories of the degeneration of man had made a much livelier impression on his imagination; and his leap from these remote theories to his interpretation of the plasmodia seemed an achievement of "genius." It may be said that this "feat of genius," this visionary generalization, prevented Laveran from seeing the truth. A form of arrogance and levity is apparent in such errors.

Moreover, we are astonished by something still more serious: how came it that hundreds and thousands of students throughout the world accepted Laveran's error with their eyes shut, that not one among so many took into consideration on his own account the cycle of the protozoa, and that not one was sufficiently independent to set about studying the phenomenon for himself? What is this mental form of inertia? and why does it produce itself in man? All these disciples, heedless of the problem presented to their minds by the sexual form of the plasmodium, left it alone, although it had not yet been solved, and certainly had no intuition of the fame, the progress in science, and the benefit to humanity which would have been the outcome, had the problem constituted an obstacle which had arrested their attention, saying: "Solve me."

They passed on indifferently, commending Laveran's "effort of genius," repeating with him: They are degenerate forms. A futile effort, which only increased a crowd of persons who had resigned their own individuality all unconsciously.

Another biological acquisition was the assurance that the circulatory system of the blood is a closed system of vessels, and that the enclosing epithelium is not permeable by non-incisive solid bodies such as vegetable microbes, and still less by rounded protozoa, which are much larger than microbes and soft in substance. This well-known and clearly demonstrated fact ought to have suggested a problem to the minds of students: How do the protozoa of malaria enter the circulatory current of the blood? But ever since the days of Hippocrates, Pliny, Celsius and Galen it had been held that this fever was caused by the "poisonous atmosphere" of marsh lands, the bad air of the morning and the evening, so much so that even a few