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

you ill. It is so freezing (I repeat this word very often, because it expresses the idea I am trying to convey).

When it snows it is so very cold, and just think that there are many children, many people, who are not warmly dressed and have no stoves; they are very poor. They suffer very much, and some of them die; poor people! How fortunate we are, on the other hand! We have so many garments (they have learned this word) to cover ourselves with; we have a stove at home and one at school, to warm us. How lucky we are!

A child.—I have no stove at home.

I know you have not, Emilio, and I am very sorry. Children, you must be kind to Emilio and Giuseppina, because they are very ...

Children.—Poor.

Have you eaten it all?

Children.—No, Signora.

Now let us go into the courtyard and throw away the rest of the snow. Then we will put the boxes on this table to dry. And to-morrow I will show you a pretty picture of country covered with snow. Come along; bring your boxes, and when you have emptied them put them back where I told you."

I intend to repeat this lesson in another form, combining others with it, and referring in it to other ideas, which bear a relation to that here set forth.

As everything in the physical and moral world is one and indivisible, bound together in closest union, human development is gravely impeded by the presentment of isolated educational facts in a desultory manner, because it is impossible to disconnect things united by a sacred and eternal law.

In the above "model" lesson, it is claimed that only two perceptions are dealt with, those of cold and heat, and that the child has been allowed a good deal of liberty, but of a judicious kind.

Now it would be exceedingly difficult to limit the perceptions strictly to two, especially when dealing with persons placed in an environment abounding in stimuli, who have already stored up a whole chaos of images. But such being the object in view, it is necessary to eliminate as far as possible all other perceptions, to arrest those two, and so to polarize attention on them that all other images shall be obscured in the field of consciousness. This would be the scientific method tending to isolate perceptions; and it is in fact the practical method adopted by us in our education of the senses. In the case of cold and heat, the child is "prepared" by the isolation of the particular sense in question; he is placed blindfolded in a silent place, to the end that thermic stimuli alone may reach him. In front of the child are placed two objects perfectly identical in all characteristics perceptible to the muscular tactile sense: of the same dimensions, the same shape, the same degree of smoothness, the same resistance to pressure; for instance, two india-rubber bags, filled with the same quantity of water, and perfectly dry on the outside. The sole difference is the temperature of the water in the two bags; in the hot one, the water would be at a temperature of sixty degrees centigrade; in the cold, at ten degrees centigrade. After directing the child's attention to the object, his hand is drawn over the hot bag, and then over the cold one; while his hand is on the hot bag the teacher says: It is hot! While he feels the cold one he is told: It is cold. And the lesson is finished. It has consisted merely of two words, and of a long preparation designed to ensure that as far as possible, the two sensations corresponding to these two words shall be the only ones that reach the child. The other senses, sight and hearing, were protected against stimuli; and there was no perceptible difference in the objects offered to the touch save that of temperature. Thus it becomes approximately probable that the child will achieve the perception of two sensations exclusively.

And what about the liberty of the child, we shall be asked?

Well, we admit that every lesson infringes the liberty of the child, and for this reason we allow it to last only for a few seconds: just the time to pronounce the two words: hot, cold; but this is effected under the influence of the preparation, which by first isolating the sense makes, as it were, a darkness in the consciousness, and then projects only two images into it. As if from the screen before a magic lantern, the child receives his psychical acquisitions, or rather they are like seeds falling on a fertile soil; and it is in the subsequent free choice, and the repetition of the exercise, as in the subsequent activity, spontaneous, associative, and reproductive, that the child will be left "free." He receives, rather than a lesson, a determinate impression of contact with the external world; it is the clear, scientific, pre-determined character of this contact which distinguishes it from the mass of indeterminate contacts which the child is continually receiving from his surroundings. The multiplicity of such indeterminate contacts will create chaos within the mind of the child; pre-determined contacts will, on the other hand, initiate order therein, because with the help of the technique of isolation, they will begin to make him distinguish one thing from another.

The technique of our lessons is governed by experimental psychology. And this trend, without doubt, is in contrast to that of the past, which was governed by speculative psychology, on which the whole of the educational methods commonly in use in schools has hitherto been based.

It was Herbart who used the philosophical psychology of his day as a guiding principle to reduce pedagogic rules to a system. From his individual experience he believed he could deduce a universal method of developing the mind, and be made this the psychological basis of methods of teaching. The German pedagogist, whose methods are now, thanks to Credaro, formerly Professor of Pedagogy at the University of Rome, and afterward Minister of Education, adopted for elementary education throughout Italy, gave a unique type of lesson on the four well-known periods (the formal steps): clarity, association, system, method. These may be explained approximately as follows: presentation of an object and its analytical examination (clarity); judgment and comparison with other surrounding objects or with mnemonic images (association); definition of the object deduced from preceding judgments (system); new principles derived from the idea which is thus deepened, and which will lead to practical application of a moral order (method).

The teacher must guide the child's mind on these lines in every kind of teaching; he must, however, never substitute his own intelligence for that of the child, but rather make the child himself think, and induce him to exercise his own activity. For instance, in the association period, the master must not say: "Look at such and such an object, and at such and such another; see how much alike they are, etc...." He should ask the pupil: "What do you see when you look around? Is there not something which is like, etc.?" Again, in the definition period, the master should not say: "A bird is a vertebrate animal covered with feathers; it has two limbs which have been transformed into wings," but by rapid questions, corrections, and analogies, he should induce the child to find the precise definition for himself. If the mental process of Herbart's four periods is to come naturally, it would be essential that great interest in the object should exist; it is interest which would keep the mind amused, or, as the famous pedagogist would say, plunged in the idea, and would maintain it in a system nevertheless embracing multilateral ideas; and hence it is necessary that "interest" should be awakened and should persist in all instruction. It is well known that a pupil of Herbart's must, to this end, supplement Herbart's four periods by a prior period, that of interest; linking all new knowledge to the old, "going from the known to the unknown," because what is absolutely new can awake no interest.

"To make oneself interesting artificially," that is, interesting to those who have no interest in us, is indeed a very difficult task; and to arrest the attention hour after hour, and year after year, not of one, but of a multitude of persons who have nothing in common with us, not even years, is indeed a superhuman undertaking. Yet this is the task of the teacher, or, as he would say, his "art": to make this assembly of children whom he has reduced to immobility by discipline follow him with their minds, understand what he says, and learn; an internal action, which he cannot govern, as he governs the position of their bodies, but which he must win by making himself interesting, and by maintaining this interest. "The art of tuition," says Ardigo, "consists mainly of this: to know up to what point and in what manner one can maintain the interest of pupils. The most skilful teachers are those who never fatigue one fraction of the pupil's brain, but act in such a manner that his attention, turning now here, now there, may rest itself and, gaining strength, return to the principal argument of the discourse with renewed vigor."

A much more laborious art is that which leads the child to find by means of its own mental processes, not what it would naturally find, but what the teacher desires, although he does not say what he desires; he urges on the child to associate his ideas "spontaneously"—as the teacher associates them—and even succeeds in making the child compose definitions with the exact words he himself has fixed upon, without having revealed them. Such a thing would seem the result of some occult science, a kind of conjuring trick. Nevertheless, such methods have been and still are in use, and in some cases they form the sole art of the teacher.

When in 1862 Tolstoy was making his tours of inspection in the schools of Germany, he was struck by this method of tuition, and among the pedagogic writings describing his school, Iasnaja Poliana, he reproduces a lesson which deserves to be recorded, although perhaps it would no longer be possible to find an example of such a lesson in any German school.

Iasnaja Poliana, 1862.