The Moral Instruction of Children by Felix Adler (read after txt) 📕

on Dama and to select from his stock what was needed. Dama received his distinguished visitors with becoming courtesy, and on learning their mission spread out before them a large number of beautiful stones. But none of these were satisfactory. The stones must needs be of extraordinary size and brilliancy. None but such might be used. When Dama was informed of this he reflected a moment, then said that in a room occupied by his old father there was a cabinet in which he kept his most precious gems, and that among them he was sure he could find what his visitors wanted. He bade them delay a few moments, while he made the necessary search. But presently he returned without the jewels. He expressed the greatest regret, but declared that it was impossible to oblige them. They were astonished, and, believing it to be a mere trader's trick, offered him an immense price for the stones. He answered that he was extremely sorry to miss so profitable a transaction, but that it was indeed beyond his power to oblige them now—if they would return in an hour or two he could probably suit them. They declared that their business admitted of no delay; that the breastplate must be repaired at once, so that the priest might not be prevented from discharging his office. And so he allowed them to depart. It appears that when Dama opened the door of the room he saw his old father asleep on the couch. He tried to enter noiselessly, but the door creaked on its hinges, and the old man started in his sleep. Dama checked himself, and turned back. He said, "I will forego the gain which they offer me, but I will not disturb the slumbers of my father." The sleep of the old father was sacred to Dama. Children are often thoughtless in breaking noisily into a room where father or mother is resting. Such a story tends to instill the lesson of consideration and of reverence.

Reverence is the key-note of filial duty. You will remember that Goethe, in Wilhelm Meister, in those chapters in which he sketches his pedagogical ideal, bases the entire religious and moral education of the young on a threefold reverence. He applies the following symbolism: The pupils of the ideal pedagogical institution are required to take, on different occasions, three different attitudes. Now they fold their arms on their breast, and look with open countenance upward; again they fold their arms on their backs, and their bright glances are directed toward the earth; and again they stand in a row, and their faces are turned to the right, each one looking at his neighbor. These three attitudes are intended to symbolize reverence toward what is above us, toward what is beneath us, and toward our equals. These three originate and culminate in the true self-reverence. In speaking of filial duty, we are concerned with reverence toward what is above us. The parent is the physical, mental, and moral superior of the child. It is his duty to assist the child's physical, mental, and moral growth; to lift it by degrees out of its position of inferiority, so that it may attain the fullness of its powers, and help to carry on the mission of mankind when the older generation shall have retired from the scene. The duty of the superior toward the inferior is to help him to rise above the plane of inferiority. The receptive and appreciative attitude of one who is thus helped is called reverence. But we must approach the nature of parental duty more closely, and the following reflections may put us in the way: No man can attain the intellectual aims of life without assistance. A scientist inhabiting a desert island and limited to his own mental resources could make little headway. The scientist of to-day utilizes the accumulated labors of all the generations of scientists that have preceded him, and depends for the value of his results on the co-operation and the sifting criticism of his contemporaries. And as no one can get much knowledge without the help of others, so no one is justified in seeking knowledge for his own private pleasure, or in seeking the kind of knowledge that happens to pique his vanity. For instance, it is a violation of intellectual duty to spend one's time in acquiring out-of-the way erudition which is useful only for display. The pursuit of knowledge is a public not a private end. Every scholar and man of science is bound to enlarge as far as he can the common stock of truth, to add to the scientific possessions of the human race. But in order to do this he must question himself closely, that he may discover in what direction his special talent lies, and may apply himself sedulously to the cultivation of that. For it is by specializing his efforts that he can best serve the general interests of truth. The same holds good with respect to the pursuit of social ends—e. g., the correction of social abuses and the promotion of social justice. The reformer of to-day stands on the shoulders of all the reformers of the past, and would have little prospect of success in any efforts he may make without the co-operation and criticism of numerous co-workers. Nor, again, is it right for him to take up any and every project of reform that may happen to strike his fancy. He ought rather to consider what particular measures under existing circumstances are most likely to advance the cause of progress, and in what capacity he is specially fitted to promote such measures. Justice and truth are public, not private ends. The highest aim of life for each one is to offer that contribution which he, as an individual, is peculiarly fitted to make toward the attainment of the public ends of mankind. The individual when living only for himself, absorbed in his private pleasures and pains, is a creature of little worth; and his existence is of little more account in the scheme of things than that of the summer insects, who have their day and perish. But the individual become the organ of humanity acquires a lasting worth, and his individuality possesses an inviolable sanctity. The sacredness of individuality in the sense just indicated is a leading idea of ethics—perhaps it would not be too much to say, the leading idea.

And now we can state more exactly the nature of parental duty. It is the duty of the parent, remembering that he is the guardian of the permanent welfare of his child, to respect, to protect, to develop its individuality—above all, to discover its individual bent; for that is often latent, and requires to be persistently searched out. It is the duty and the privilege of the parent to put the child, as it were, in possession of its own soul.

And upon this relationship filial reverence is founded, and from it the principal filial duties may be deduced. Because the child does not know what is best for it, in view of its destiny, as described above, it is bound to obey. Obedience is the first of the filial duties. Secondly, the child is bound to show gratitude for the benefits received at the hands of its parents. The teacher should discuss with his pupils the principal benefits conferred by parents. The parents supply the child with food, shelter, and raiment; they nurse it in sickness, often sacrificing sleep, comfort, and health for its sake. They toil in order that it may want nothing; they give it, in their fond affection, the sweet seasoning of all their other gifts. It is well to bring these facts distinctly before the pupil's mind. The teacher can do it with a better grace than the parent himself. The teacher can strengthen and deepen the home feeling, and it is his office to do so. The pupil should go home from his moral lesson in school and look upon his parents with a new realization of all that he owes them, with a new and deeper tenderness. But the duty of gratitude should be based, above all, upon the greatest gift which the child obtains from his parents, the help which it receives toward attaining the moral aim of its existence.

I do not include the commandment "Love thy parents" among the rules of filial duty, for I do not think that love can be commanded. Love follows of itself if the right attitude of reverence, obedience, gratitude be observed. Love is the sense of union with another. And the peculiarity of filial love, whereby it is distinguished from other kinds of love, is that it springs from union with persons on whom we utterly depend, with moral superiors, to whom we owe the fostering of our spiritual as well as of our physical existence.

But how shall the sentiment of filial gratitude express itself? Gratitude is usually displayed by a return of the kindness received. But the kindness which we receive from parents is such that we can never repay it. It is of the nature of a debt which we can never hope fully to cancel. We can do this much—when our parents grow old, we can care for them, and smooth the last steps that lead to the grave. And when we ourselves have grown to manhood and womanhood, and have in turn become parents, we can bestow upon our own offspring the same studious and intelligent care which our parents, according to the light they had, bestowed on us, and thus ideally repay them by doing for others what they did for us. But this is a point which concerns only adults. As for young children, they can show their gratitude in part by slight services, delicacies of behavior, the chief value of which consists in the sentiment that inspires them, but principally by a willing acceptance of parental guidance, and by earnest efforts in the direction of their own intellectual and moral improvement. There is no love so unselfish as parental love. There is nothing which true parents have more at heart than the highest welfare of their children. There is no way in which a child can please father and mother better than by doing that which is for its own highest good. The child's progress in knowledge and in moral excellence are to every parent the most acceptable tokens of filial gratitude. And this leads me to an important point, to which reference has already been made. It has been stated that each period of life has its distinct set of duties; furthermore, that in each period there is one paramount duty, around which the others may be grouped; and, lastly, that at each successive stage it is important to reach backward and to bring the ethical system of the preceding period into harmony with the new system. Of this last point we are now in a position to give a simple illustration. The paramount duty of the school period is to acquire knowledge; the paramount duty of the previous period is to reverence parents. But, as has just been shown, reverence toward parents at this stage is best exhibited by conscientious study, and thus the two systems are merged into one.[17]

The Fraternal Duties.

Thus much concerning the filial relations. We pass on to speak of the fraternal duties; the duties of brothers to brothers and sisters to sisters; of brothers to sisters and conversely; of older to younger brothers and sisters and conversely. The fraternal duties are founded upon the respect which equals owe to equals. The brotherly relation is of immense pedagogic value, inasmuch as it educates us for the fulfillment later on of our duties toward all