Pedagogical Anthropology by Maria Montessori (best novels of all time TXT) 📕

He does not create; he reassembles in one organism the scattered members, the medial vibrations of the crowd; he feels and expresses all that is new and beautiful and great that is in process of formation in the men who surround him, who are frequently unconscious of the beauty which is in them, just as they are unconscious of having those normal predetermined measurements of their bodies. But whenever they discover in a creation of thought something of themselves, they are stirred to enthusiasm at recognising this something belonging to them as forming part of a harmonious whole: and they applaud the work of art or of science which has stirred their enthusiasm. The medial intellectual man who has produced it is a beneficent genius to humanity because he aids its upward progress by appealing to the better part in each individual.

Now, there has never existed a medial intellectual man who sums up all the thought of his time: just as there does not exist a living man so beautiful as to incarnate all the medial measurements. But the man of genius is he who does embody the greater part of such ideas: and he produces a masterpiece when he succeeds in shedding his own individuality in order to assume what is given him from without. Goethe said that it was not he who composed Faust, but a spirit which invaded him. And the same thought is expressed in the autobiographies of many men of genius.

A well-known writer told me that it sometimes happened to him, while he was writing, to forget himself completely; at such times he no longer wrote the truth as he saw and felt it consciously, but transmitted pure and unforeseen inspiration.

Such portions, said this author, are judged by the public as containing the greatest degree of beauty and truth.

When a great orator thrills a crowd, he certainly does nothing more than repeat what is already in the thoughts of each member of that crowd; every individual present had, as it were, in his subconsciousness, the same thought that is expressed by the orator, which was taking form within him but had not yet matured and which he would not have had the knowledge or the ability to express. The orator, as it were, matures and extracts from him that new thought which was taking shape within him; his better part, which after light is shed upon it will have the power to elevate him. But no orator could ever persuade a crowd with ideas that do not already exist in that crowd, and which consequently, are not part of the truth of their age.

The orator is like the centre of gravity, inasmuch as he gives form and equilibrium to the scattered and timid thought of the crowd.

Carducci[50] says "the art of the lyric poet consists in this: to express what is common to all in the form in which he has created it anew and specially in his mind; or rather to give to the thought which is peculiar to himself an imprint of universal understanding, so that each one looking into it may recognise himself."

When we think of the brilliant concept of the medial man, we behold a fundamental and profound principle: the necessity of hybridism and consequently of a profound intermixture of races; all of which goes side by side with the spread of civilisation, and the increased facilities of traveling and of communication between different communities. Connected with these material advantages is the moral progress which leads to a realisation of perfect brotherhood between men that is rendered steadily more possible by environment, and is sanctioned little by little by laws and customs; whereas at the start it was only an ethical or mystical theory.

While the physical formations of the races are becoming merged, the racial customs are also blending and disappearing in a single civilisation, in one sole form of thought. If, at one time, the powerful race was the one united to its territory, faithful to its customs, adhering to its moral code and its religion, all this melts away in the presence of universal hybridism which actually means the birth of a new generation of men and a new outlook upon life.

When we contemplate the morphologically medial man, he seems to stand as a symbol of unlimited universal progress. His realisation seems to demand very lofty standards of morality and civilisation.

Whereas, on the contrary, the survival of types and of customs and sentiments peculiar to separate races, is the expression of local conditions that are inferior both in morality and in civil progress. As for the innumerable paracentral errors which form to-day a large proportion of individual varieties, they are due directly to the imperfection of the environment, which does not permit of the natural development of human life, and consequently interferes through a wide range of methods and degrees with the development of ideal normality.

Hence, the extreme eccentric errors are the consequence of diseases and far-reaching social imperfections which lead to genuine deviations from the normal, including pathological and degenerate malformations, and associated with them the lowest forms of individual degradation, both intellectual and moral.

All the paracentral errors and malformations are a physical burden which retards the perfectionment of man. Admitting that hybridism will eventually result in complete beauty, it will be greatly delayed in its attainment through the accumulation of errors that surround the characteristics of race. They form a heavy ballast, if the phrase may be permitted, that impedes the progress of its ascension.

Consequently, the long awaited social progress which is gradually bringing about the "brotherhood of man" is not in itself sufficient for the attainment of the ideal mean.

There are certain errors that must more or less necessarily be encountered along the pathway of humanity; and that act either directly or indirectly upon posterity, deforming and destroying its resistance to life; and it is these that must be taken under consideration, because they delay the normal progress of human society.

They are conscious and well recognised errors; hence up to a certain point the active agency of man may combat them and succeed little by little in mitigating them and overcoming their disastrous influence upon biological humanity.

There are, in general, two influences developing and promoting that improvement which leads toward the medial man: in proportion as the real and practical intermarriage of races approaches its realisation, social errors diminish; and as the brotherhood of humanity is promoted, it leads to social reforms by which the "sins of the world" are little by little overcome.

But these may also be actively combated; and in this direction education has a task of inestimable importance to civilisation. We ought to know not only the thought of our century, which is the luminous torch in the light of which we advance along the path of progress; but also the moral needs of our time, and the errors which may be conquered through our conscious agency.

To know "the faults of our century," which are destined to be conquered in the coming century, and to make preparation for the victory—such is our moral mission. The ethical movement of human society has continued to advance from conquest to conquest, and in looking backward the more civilised part of mankind have been horrified at the conditions that have been outgrown and have called them "barbarous."

Thus, for example, slavery was an unsurmountable obstacle to progress, and had to be crushed out by civilisation; the license to kill is also a form of barbarism which to-day we are boasting of having just outgrown—or, at least, of having reached the final limit of its duration. In early times it was not only permissible to kill, but in many of its forms murder was considered honourable, as, for instance, in wars and in duels; it was also one form of justice to kill for vengeance, either social or individual; the condemnation to death of a criminal, the murder of an adulterous wife, the murder of anyone who has attacked the honour of the family, all this seemed just in the past. Lastly, murder was committed for pure diversion, as in the auto-da-fè and in the games of the circus.

Our civic morality seems to have attained its extreme altitude in having sanctioned the inviolability of human life; and the present-day struggle against the death penalty, against war, against revolutions, against uxoricide, in the case of adultery, and against duelling, shows us the triumph of a new and loftier conception of humanity in the upward progress of man.

The intermixture of races and the intermingling of national interests, have aroused a sort of collective sentiment actually existing as a normal form of conscience, namely, "human solidarity."

But we are still in a state of complete barbarity, still sunk in the most profound unconsciousness, all of us partners in the same great sin that threatens the overthrow of so-called civilised humanity; namely, barbarity toward the species.

We are ignorant, we are almost strangers, in regard to our responsibility toward those who are destined to issue from us as the continuation of humanity downward through the centuries; those who form the ultimate scope of our biological existence, inasmuch as each one of us is merely a connecting link between certain portions of past and future life. We are all so engrossed with the progress of our environment and of the ideas embodied in it, that we have not yet turned our attention inward toward ourselves: toward life.

This solidarity which we recognise as existing among men at the present moment, ought to be extended to the men of the future. And since the species is closely bound up in the individual who is destined to reproduce it, this gives us at once the basis for a code of individual moral conduct, such as would assure to everyone the integrity of the fruit of his own reproduction. Sexual immorality which is the stigma of the barbarity of our times, entails the most ignominious form of slavery; the slavery of women through prostitution. And emanating from this form of barbarity, the slavery has expanded and spread to all women, more or less oppressive, more or less conscious. The wife is a slave, for she has married in ignorance and has neither the knowledge nor the power to avoid being made the instrument for the birth of weakly, diseased or degenerate children; and still more deeply enslaved is the mother who cannot restrain her own son from degradations that she knows are the probable source of ruin of body and soul. We are all silently engaged in an enormous crime against the species and against humanity; and like accomplices we have made a tacit agreement not to speak of it. Indeed, the mysterious silence regarding sexual life is absolute; it is as though we feared to compromise ourselves in the sight of that great and powerful judge, our own posterity; we hide under an equal silence the good and the bad in relation to sexual life. This sort of terror goes by the name of shame and modesty. Such an excuse for silence certainly sounds like pure irony, coming as it does in the full midst of the orgy, at a time when we all know that every man is laden with his sins, and that we are all either accomplices or slaves in the common fault. It would seem that a race so modest as to blush at the mere mention of sexual life ought to be eminently chaste, and far removed from the age of foundling asylums and houses of ill fame; the age in which infanticide exists as proof of absolute impunity in regard to sexual crimes.

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