The Moral Instruction of Children by Felix Adler (read after txt) π
The principle of unsectarian moral instruction, however, is neither irreligious nor anti-religious. In fact--as will appear later on--it rests on purely educational grounds, with which the religious bias of the educator has nothing whatever to do. But there are also grounds of expediency which, at least in the United States, compel us, whether
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There is still another reason why, especially in American schools, the teaching of universal history should receive far greater attention than hitherto has been accorded to it. The American people are imbued with the belief that they have a problem to solve for all mankind. They have set out to demonstrate in the face of doubt and adverse criticism the possibility of popular self-government. They have thus consecrated their national life to a sublime humanitarian idea. And the sense of this consecration, echoing in the utterances of many of their leading statesmen, has more or less permeated the whole people. But the mission thus assumed, like the burden on the shoulders of Christophorus, is becoming heavier at every step. The best citizens recognize that the problem of popular self-government, so far from being solved, is but beginning to disclose itself in all its vast complexity, and they realize more than ever how necessary it is to get every possible help from the example and experience of older nations. The political lessons of the past can not indeed be mastered in the public schools. But a preliminary interest in European history may be created, which will pave the way for profitable study later on.
Furthermore, the American people have extended a most liberal invitation to members of other nationalities (with few restrictions, and these of recent origin) to come and join in working out the destinies of the new continent. Not only is an asylum granted to the oppressedβthis were the lesser boonβbut the gates of citizenship have been opened wide to the new-comers. What does this mean, if not that the foreigners who come, unless indeed they belong to the weak and dependent classes, are wanted; and wanted not only in their capacity as workers to aid in developing the material resources of the country, but as citizens, to help in perfecting what is still imperfect, to assist in building up in time, on American soil, the true republic.
In return for this privilege the citizens of foreign birth owe it to their adopted country to place the best of their racial gifts at its service. Much that the citizens of foreign birth bring with them, indeed, will have to be eliminated, but, on the other hand, many of their traits will probably enter as constituent elements into the national character. The Anglo-Saxon race has now the lead, and will doubtless keep it. But in the melting-pot of the American commonwealths the elements of many diverse nationalities are being mixed anew, and a new nationality distinctively American is likely to be the final outcome of the process. Thus both the humanitarian ideal and the actual make-up of the people betray a cosmopolitan tendency, and it is this tendency which, more perhaps than anything else, gives to American political life its characteristic physiognomy. If this be so, if the foreign elements are so numerous and likely to be so influential, it is surely important that the foreign races, their character and their history, be studied and understood.
Besides explaining the political ideas, I should briefly describe the actual functions of government. Government protects the life and property of its citizens against foreign aggression and violence at home. Government maintains the binding force of contracts. Government reserves to itself the coinage of money, carries the mails, supports public education, etc. In a word, government assumes those functions which can be discharged more satisfactorily or more economically by the joint action of the community than if left to private individuals or corporations. But government also undertakes the duty of protecting the weaker classes against oppression by the stronger, as is shown by factory legislation in the interest of women and minors. How far this function may profitably be extended is open to discussion; but that it has been assumed in all civilized countries is a fact which should be noted.
[20] Vide Dole, "The American Citizen."
[21] See remarks on this subject in the third lecture.
XVI. THE USE OF PROVERBS AND SPEECHES.For the use of my classes I have made a collection of proverbs from the Bible, from Buddha's Dhammapada, from the Encheiridion of Epictetus, the Imitation of Christ, and other ancient and modern sources. Some of these belong to the advanced course, others can be used in the grammar course. I have time to mention only a few, in order to illustrate the method of using them.
The habit of committing proverbs or golden sayings to memory without a previous analysis of their meaning serves no good purpose whatever. Proverbs are the condensed expression of the moral experience of generations. The teacher should search out the experiences to which the proverbs refer. Proverbs may be compared to those delicate Eastern fabrics which can be folded up into the smallest compass, but which, when unfolded, are seen to cover a large space. The teacher should explore the territory covered by the proverb. Take, for example, such a saying as this, "Blessed be he who has the good eye." What is the good eye? The eye that sees the good in others. Is it easy to see the good in others? Yes, if we are fond of them; but if we are not, we are likely to see only the evil. But suppose there is no good to be seen, at least not on the surface; why, then the good eye is that which sees the good beneath the surface, which, like the divining-rod, shows where in human character gold lies buried, and helps us to penetrate to it. But even this does not exhaust the meaning of the proverb. The good eye is that which, as it were, sees the good into others, sends its good influence into them, makes them good by believing them to be so. The good eye is a creative eye. Or take the proverb, "A falsehood is like pebbles in the mouth." Why not say a falsehood is like a pebble? No, one falsehood is like many pebbles. For every falsehood tends to multiply itself, and each separate falsehood is like a pebbleβnot like bread, which we can assimilate, but like a stone, a foreign body, alien to our nature. Moreover, the proverb says, A falsehood is like pebbles in the mouth; which means that these stony falsehoods will choke us, choke the better life in us, unless we cast them out. Again, take such sayings as these from the Dhammapada: "As rain breaks through an ill-thatched house, passion will break through an unreflecting mind." Explain what kind of reflection is needed to keep off passion. "He who is well subdued may subdue others." Show what kind of self-control is meant, and in what sense others are to be subdued. "He who holds back anger like a rolling chariot, him I call a real driver; other people are but holding the reins." "Let a man overcome anger by love; let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth." Describe the sort of brake by means of which the rolling chariot of anger may be checked in mid-course, and the efficacy of goodness in overcoming evil. From the Encheiridion it occurs to me to mention the saying, "Everything has two handles: the one by which it can be borne, the other by which it can not be borne." Epictetus himself gives an illustration: "If your brother acts unjustly toward you, do not lay hold of the act by that handle wherein he acts unjustly, for that is the handle by which it can not be borne; but lay hold of the other, that he is your brother, and you will lay hold of the thing by that handle by which it can be borne." There are also many other illustrations of this noble maxim. Disappointment has two handles, the one by which it can be borne, the other by which it can not. Affliction has two handles. Illustrate profusely; search out the meaning in detail.
There is a mine of practical wisdom in these sayings. There exist proverbs relating to all the various duties which have been discussed in our course; proverbs relating to the pursuit of knowledge; many and beautiful proverbs on the filial and fraternal duties, on courage, on humility, on the importance of keeping promises, on kindness to animals, on the moral end of civil society. Proverbs should be classified under their proper heads and used as occasion offers. Permit me, however, to add one word of caution. It is a mistake to teach too many proverbs at a time, to overload the pupil's mind with them. The proverbs selected should be brief, pithy, and profoundly significant. But there should not be too many at a time. It is better to return to the same proverb often, and to penetrate deeper into its meaning every time. The value of the proverbs is that they serve as pegs in the memory, to which long chains of moral reflection can be attached. They are guide-posts pointing with their short arms to the road of duty; they are voices of mankind uttering impressive warnings, and giving clear direction in moments when the promptings of self-interest or the mists of passion would be likely to lead us astray.
It may also be well to select a number of speeches which embody high moral sentiments, like some of the speeches of Isaiah, the speech of Socrates before his judges, and others, and, after having explained their meaning, to cause them to be recited by the pupils. Just as the delivery of patriotic speeches is found useful for inculcating patriotic sentiments, so such speeches as these will tend to quicken the moral sentiments. He who repeats the speech of another for the time being puts on the character of the other. The sentiments which are uttered by the lips live for the moment in the heart, and leave their mark there.
XVII. THE INDIVIDUALIZATION OF MORAL TEACHING.This subject is of the greatest importance. It really requires extended and careful treatment, but a few hints must suffice. The teacher should remember that he is educating not boys and girls in general, but particular boys and girls, each of whom has particular faults needing to be corrected and actual or potential virtues to be developed and encouraged. Therefore a conscientious study of the character of the pupils is necessary. This constitutes an additional reason why moral instruction should be given in a daily school rather than in a Sunday school, the opportunities for the study of character being vastly better in the former than they can possibly be in the latter. The teacher who gives the moral lessons, in undertaking this study, should solicit the co-operation of all the other teachers of the school. He should request from time to time from each of his fellow-teachers reports stating the good and bad traits observed in each pupil, or rather the facts on which the various teachers base their estimates of the good and bad qualities of the scholars; for the opinions of teachers are sometimes unreliable, are sometimes discolored by prejudice, while facts tell their own story. These facts should be collated by the moral teacher, and, with
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