Moral Principles in Education by John Dewey (best fiction books of all time .TXT) 📕

THE MORAL TRAINING FROM METHODS OF INSTRUCTION

Contents

The principle of the social character of the school as the basic factor in the moral education given may be also applied to the question of methods of instruction,—not in their details, but their general spirit. The emphasis then falls upon construction and giving out, rather than upon absorption and mere learning. We fail to recognize how essentially individualistic the latter methods are, and how unconsciously, yet certainly and effectively, they react into the child’s ways of judging and of acting. Imagine forty children all engaged in reading the same books, and in preparing and reciting the same lessons day after day. Suppose this process constitutes by far the larger part of their work, and that they are continually judged from the standpoint of what they are able to take in in a study hour and reproduce in a recitation hour. There is next to no opportunity for any social division of labor. There is no opportunity for each child to work out something specifically his own, which he may contribute to the common stock, while he, in turn, participates in the productions of others. All are set to do exactly the same work and turn out the same products. The social spirit is not cultivated,—in fact, in so far as the purely individualistic method gets in its work, it atrophies for lack of use. One reason why reading aloud in school is poor is that the real motive for the use of language—the desire to communicate and to learn—is not utilized. The child knows perfectly well that the teacher and all his fellow pupils have exactly the same facts and ideas before them that he has; he is not giving them anything at all. And it may be questioned whether the moral lack is not as great as the intellectual. The child is born with a natural desire to give out, to do, to serve. When this tendency is not used, when conditions are such that other motives are substituted, the accumulation of an influence working against the social spirit is much larger than we have any idea of,—especially when the burden of work, week after week, and year after year, falls upon this side.

But lack of cultivation of the social spirit is not all. Positively individualistic motives and standards are inculcated. Some stimulus must be found to keep the child at his studies. At the best this will be his affection for his teacher, together with a feeling that he is not violating school rules, and thus negatively, if not positively, is contributing to the good of the school. I have nothing to say against these motives so far as they go, but they are inadequate. The relation between the piece of work to be done and affection for a third person is external, not intrinsic. It is therefore liable to break down whenever the external conditions are changed. Moreover, this attachment to a particular person, while in a way social, may become so isolated and exclusive as to be selfish in quality. In any case, the child should gradually grow out of this relatively external motive into an appreciation, for its own sake, of the social value of what he has to do, because of its larger relations to life, not pinned down to two or three persons.

But, unfortunately, the motive is not always at this relative best, but mixed with lower motives which are distinctly egoistic. Fear is a motive which is almost sure to enter in,—not necessarily physical fear, or fear of punishment, but fear of losing the approbation of others; or fear of failure, so extreme as to be morbid and paralyzing. On the other side, emulation and rivalry enter in. Just because all are doing the same work, and are judged (either in recitation or examination with reference to grading and to promotion) not from the standpoint of their personal contribution, but from that of comparative success, the feeling of superiority over others is unduly appealed to, while timid children are depressed. Children are judged with reference to their capacity to realize the same external standard. The weaker gradually lose their sense of power, and accept a position of continuous and persistent inferiority. The effect upon both self-respect and respect for work need not be dwelt upon. The strong learn to glory, not in their strength, but in the fact that they are stronger. The child is prematurely launched into the region of individualistic competition, and this in a direction where competition is least applicable, namely, in intellectual and artistic matters, whose law is coöperation and participation.

Next, perhaps, to the evils of passive absorption and of competition for external standing come, perhaps, those which result from the eternal emphasis upon preparation for a remote future. I do not refer here to the waste of energy and vitality that accrues when children, who live so largely in the immediate present, are appealed to in the name of a dim and uncertain future which means little or nothing to them. I have in mind rather the habitual procrastination that develops when the motive for work is future, not present; and the false standards of judgment that are created when work is estimated, not on the basis of present need and present responsibility, but by reference to an external result, like passing an examination, getting promoted, entering high school, getting into college, etc. Who can reckon up the loss of moral power that arises from the constant impression that nothing is worth doing in itself, but only as a preparation for something else, which in turn is only a getting ready for some genuinely serious end beyond? Moreover, as a rule, it will be found that remote success is an end which appeals most to those in whom egoistic desire to get ahead—to get ahead of others—is already only too strong a motive. Those in whom personal ambition is already so strong that it paints glowing pictures of future victories may be touched; others of a more generous nature do not respond.

I cannot stop to paint the other side. I can only say that the introduction of every method that appeals to the child’s active powers, to his capacities in construction, production, and creation, marks an opportunity to shift the centre of ethical gravity from an absorption which is selfish to a service which is social. Manual training is more than manual; it is more than intellectual; in the hands of any good teacher it lends itself easily, and almost as a matter of course, to development of social habits. Ever since the philosophy of Kant, it has been a commonplace of æsthetic theory, that art is universal; that it is not the product of purely personal desire or appetite, or capable of merely individual appropriation, but has a value participated in by all who perceive it. Even in the schools where most conscious attention is paid to moral considerations, the methods of study and recitation may be such as to emphasize appreciation rather than power, an emotional readiness to assimilate the experiences of others, rather than enlightened and trained capacity to carry forward those values which in other conditions and past times made those experiences worth having. At all events, separation between instruction and character continues in our schools (in spite of the efforts of individual teachers) as a result of divorce between learning and doing. The attempt to attach genuine moral effectiveness to the mere processes of learning, and to the habits which go along with learning, can result only in a training infected with formality, arbitrariness, and an undue emphasis upon failure to conform. That there is as much accomplished as there is shows the possibilities involved in methods of school activity which afford opportunity for reciprocity, coöperation, and positive personal achievement.