THE SACREDNESS OF PERSONALITY
These principles (i.e., authority and docility) are limited by the respect due to the personality of children which may not be encroached upon whether by the direct use of fear or love, suggestion or influence, or by undue play upon any one natural desire.
PEOPLE are too apt to use children as counters in a game, to be moved hither and thither according to the whim of the moment. Our crying need to-day is less for a better method of education than for an adequate conception of children,—children, merely as human beings, whether brilliant or dull, precocious or backward. Exceptional qualities take care of themselves and so does the ‘wanting’ intelligence, and both of these share with the rest in all that is claimed for them in the previous chapters. Our business is to find out how great a mystery a person is quâ person. All action comes out of the ideas we hold and if we ponder duly upon personality we shall come to perceive that we cannot commit a greater offence than to maim or crush, or subvert any part of a person.
We have many ingenious, not to say affectionate, ways of doing this, all of them more or less based upon that egoism which persuades us that in proportion to a child’s dependence is our superiority, that all we do for him is of our grace and favour, and that we have a right, whether as parents or teachers, to do what we will with our own. Have we considered that in the Divine estimate the child’s estate is higher than ours; that it is
ours to “become as little children,” rather than theirs to become as grown men and women; that the rules we receive for the bringing up of children are for the most part negative? We may not despise them, or hinder them, (“suffer little children”), or offend them by our brutish clumsiness of action and want of serious thought; while the one positive precept afforded to us is “feed” (which should be rendered ‘pasture’) “my lambs,” place them in the midst of abundant food. A teacher in a Yorkshire Council School renders this precept as, “I had left them in the pasture and came back and found them feeding,” that is, she had left a big class reading a given lesson and found them on her return still reading with eagerness and satisfaction. Maxima reverentia debetur pueris has a wider meaning than it generally receives. We take it as meaning that we should not do or say anything unseemly before the young, but does it not also include a profound and reverent study of the properties and possibilities present in a child?
Nor need we be alarmed at so wide a programme. The vice which hinders us in the bringing up of children is that so heavily censured in the Gospel. We are not simple; we act our parts and play in an unlawful way upon motives. Perhaps after all the least reprehensible pedagogic motive is that which is most condemned and the terrorism of “Mr. Creakle” may produce a grey record in comparison with the blackness of more subtle methods of undermining personality. We can only touch upon a few of these, but a part may stand for the whole. For the action of fear as a governing motive we cannot do better than read again our David Copperfield (a great educational treatise) and study “Mr. Creakle” in detail for terrorism in the schoolroom and ‘Mr. Murdstone’ for the same vice in the home. But, is it through the influence of Dickens?—fear is no longer the acknowledged basis of school discipline; we have
methods more subtle than the mere terrors of the law. Love is one of these. The person of winning personality attracts his pupils (or hers) who will do anything for his sake and are fond and eager in all their ways, docile to that point where personality is submerged, and they live on the smiles, perish on the averted looks, of the adored teacher. Parents look on with a smile and think that all is well; but Bob or Mary is losing that growing time which should make a self-dependent, self-ordered person, and is day by day becoming a parasite who can go only as he is carried, the easy prey of fanatic or demagogue. This sort of encroachment upon the love of children offers as a motive, ‘do this for my sake’; wrong is to be avoided lest it grieve the teacher, good is to be done to pleasure him; for this end a boy learns his lessons, behaves properly, shows good will, produces a whole catalogue of schoolboy virtues and yet his character is being undermined.
‘Suggestion’ goes to work more subtly. The teacher has mastered the gamut of motives which play upon human nature and every suggestion is aimed at one or other of these. He may not use the nursery suggestions of lollipops or bogies but he does in reality employ these if expressed in more spiritual values, suggestions subtly applied to the idiosyncracies of a given child. ‘Suggestion’ is too subtle to be illustrated with advantage: Dr. Stephen Paget holds that it should be used only as a surgeon uses an anæsthetic; but it is an instrument easy to handle, and unconsidered suggestion plays on a child’s mind as the winds on a weathercock. “Unstable as water, thou shalt not excel” is the unfortunate child’s doom; for how is it possible for stability of mind and character to evolve under a continual play of changing suggestions? But this it will be said is true of the unconsidered suggestion. What of a carefully laid train, all leading in the same direction, to produce perseverance,
frankness, courage, any other excellent virtue? The child is even worse off in such a case. That particular virtue becomes detestable; no other virtue is inviting ; and he is acquiring no strength to stand alone but waits in all his doings for promptings from without. Perhaps the gravest danger attending this practice is that every suggestion received lays the person open to the next and the next. A due respect for the personality of children and a dread of making them incompetent to conduct their own lives will make us chary of employing a means so dangerous, no matter how good the immediate end.
Akin to suggestion is influence, which acts not so much by well-directed word or inciting action as by a sort of atmosphere proceeding from the teacher and enveloping the taught. Late in the last century goody- goody books were written about the beauty of influence, the duty of influence, the study of the means of influence, and children were brought up with the notion that to influence other persons consciously was a moral duty. No doubt such influence is inevitable; we must needs affect one another, not so much by what we do or say as by that which we are, and so far influence is natural and wholesome. We imbibe it from persons real and imaginary and we are kept strong and upright by currents and counter-currents of unstudied influence. Supineness before a single, steady, persistent influence is a different matter, and the schoolgirl who idolises her mistress, the boy who worships his master, is deprived of the chance of free and independent living. His personality fails to develop and he goes into the world as a parasitic plant, clinging ever to the support of some stronger character. So far we have considered incidental ways of trespassing upon those rights of personality proper to children, but we have more pervasive, if less injurious, ways of
stultifying intellectual and moral growth. Our school ethic rests upon, our school discipline is supported by, undue play upon certain natural desires. It is worth while to reflect that the mind also has its appetites, better known as desires. It is as necessary that Mind should be fed, should grow and should produce, as that these things should happen to Body, and just as Body would not take the trouble to feed itself if it never became hungry, so Mind also would not take in that which it needs if it were not that certain Desires require to be satisfied. Therefore schoolmasters do not amiss in basing their practice upon the Desires whose very function appears to be to bring nourishment to Mind. Where we teachers err is in stimulating the wrong Desires to accomplish our end. There is the desire of approbation which even an infant shows, he is not happy unless mother or nurse approve of him. Later this same desire helps him to conquer a sum, climb a hill, bring home a good report from school, and all this is grist to the mill, knowledge to the mind; because the persons whose approbation is worth having care that he should learn and know, conquer idleness, and get habits of steady work, so that his mind may be as duly nourished every day as is his body. Alas for the vanity that attends this desire of approbation, that makes the boy more solicitous for the grin of the stable-boy than for the approval of his master! Nay, this desire for approval may get such possession of him that he thinks of nothing else; he must have approval whether from the worthless or the virtuous. It is supposed that outbreaks of violence, robbery, assassinations, occur at times for the mere sake of infamy, just as deeds of heroism are done for the sake of fame. Both infamy and fame mean being thought about and talked about by a large number of people; and we know how this natural desire is worked by the daily press; how we get, now a film actress, now a burglar,
a spy, a hero, or a scientist set before us to be our admiration and our praise.
Emulation, the desire of excelling, works wonders in the hands of the schoolmaster; and, indeed, this natural desire is an amazing spur to effort, both intellectual and moral. When in pursuit of virtue two or a score are ‘emulously rapid in the race,’ a school acquires a ‘good tone’ and parents are justified in thinking it the right place for their boy. In the intellectual field, however, there is danger; and nothing worse could have happened to our schools than the system of marks, prizes, place-taking, by which many of them are practically governed. A boy is so taken up with the desire to forge ahead that there is no time to think of anything else. What he learns is not interesting to him; he works to get his remove.
But emulation does not stand alone as Vicegerent in our schools; another natural desire whose unvarnished name is avarice labours for good government and so-called progress cheek by jowl with emulation. “He must get a scholarship,”—is the duty of a small boy even before he goes to school, and indeed for good and sufficient reasons. Sometimes the sons of rich parents carry off these prizes but as a rule they fall to those for whom they are intended, the sons of educated parents in rather straitened circumstances, sons of the clergy, for example. The scholarship system is no more than a means of distributing the vast wealth left by benefactors in the past for this particular purpose. Every Grammar School has its own scholarships; the Universities have open scholarships and bursaries often of considerable value; and a free, or partially free, education is open to the majority of the youth of the upper middle class on one condition, that of brains. It is small wonder that every Grammar and Public School bases its curriculum upon these conditions, knows exactly what
standard of merit will secure the ‘Hastings,’ knows the boys who have a chance, and orders their very strenuous work towards the end in view. It is hard to say what better could be done and yet this deliberate cult of cupidity is disastrous; for there is no doubt that here and there we come upon impoverishment of personality due to enfeebled intellectual life; the boy did not learn to delight in knowledge in his schooldays and the man is shallow in mind and whimsical in judgment.
It is hopeless to make war from without on a system which affords very effectual help in the education of boys who are likely later to become of service to the country; but Britain must make the most of her sons and many of these men are capable of being more than they are. It is from within the schools that help must come and the way is fairly obvious. Most schools give from eleven in the lowest to eight hours in the highest Forms to ‘English’ that is, from twenty to sixteen consecutive readings a week might be afforded in a wide selection of books,—literature, history, economics, etc.,—books read with the concentrated attention which makes a single reading suffice. The act of narrating what has been read might well be useful to boys who should be prepared for public speaking. By a slight alteration of this kind, in procedure rather than in curriculum or time-table, it is probable that our schools would turn out many more well-read, well-informed men and convincing speakers than they do at present. Such a method, even if applied to ‘English’ only, would tend to correct any tendency in schools to become mere cramming places for examinations, would infect boys with a love of knowledge and should divert the natural desire for acquisition into a new channel, for few things are more delightful than the acquisition of knowledge.
We need not delay over that desire of power, ambition, which plays its part in every life; but the educator must
see that it plays no more than its part. Power is good in proportion as it gives opportunities for serving; but it is mischievous in boy or man when the pleasure of ruling, managing, becomes a definite spring of action. Like each of the other natural desires, that for power may ruin a life that it is allowed to master; ambition is the cause of half the disasters under which mankind suffers. The ambitious boy or man would as soon lead his fellows in riot and disorder as in noble effort in a good cause; and who can say how far the labour unrest under which we suffer is inspired and inflamed by ambitious men who want to rule if only for the immediate intoxication of rousing and leading men? It is a fine thing to say of a multitude of men,—“I can wind them round my little finger”; and the much-burdened Head of a school must needs beware! If the able, ambitious fellow be allowed to manage the rest, he cheats them out of their fair share of managing their own lives; no boy should be allowed to wax feeble to make another great; the harm to the ambitious boy himself must be considered too, lest he become an ignoble, manæuvring person. It is within a teacher’s scope to offer wholesome ambitions to a boy, to make him keen to master knowledge rather than manage men; and here he has a wide field without encroaching on another’s preserve.
Another desire which may well be made to play into the schoolmaster’s hands is that of society, a desire which has much to do with the making of the naughty boys, idle youths and silly women of our acquaintance. It is sheer delight to mix with our fellows, but much depends on whom we take for our fellows and why; and here young people may be helped by finger-posts. If they are so taught that knowledge delights them, they will choose companions who share that pleasure. In this way princes are trained; they must know something of botany to talk with botanists, of history to
meet with historians; they cannot afford to be in the company of scientists, adventurers, poets, painters, philanthropists or economists, and themselves be able to do no more than ‘change the weather and pass the time of day’; they must know modern languages to be at home with men of other countries, and ancient tongues to be familiar with classical allusions. Such considerations rule the education of princes, and every boy has a princely right to be brought up so that he may hold his own in good society, that is, the society of those who ‘know.’
We hear complaints of the cast-iron system of British society; but how much of it is due to the ignorance which makes it only possible to men and women to talk to those of their own clique, soldiers with soldiers, school- masters and schoolboys with their kind? The boy who wants to be able to talk to people who ‘know’ has no unworthy motive for working.
We have considered the several desires whose function is to stimulate the mind and save us from that vis inertia which is our besetting danger. Each such desire has its place but the results are disastrous if any one should dominate. It so happens that the last desire we have to consider, the desire of knowledge, is commonly deprived of its proper function in our schools by the predominance of other springs of action, especially of emulation, the desire of place, and avarice, the desire of wealth, tangible profit. This divine curiosity is recognised in ordinary life chiefly as a desire to know trivial things. What did it cost? What did she say? Who was with him? Where are they going? How many postage stamps in a line would go round the world? And curiosity is satisfied by incoherent, scrappy information which serves no purpose, assuredly not the purpose of knowledge whose function is to nourish the mind as food nourishes the body. But so besotted is our educational
thought that we believe children regard knowledge rather as repulsive medicine than as inviting food. Hence our dependence on marks and prizes, athletics, alluring presentation, any jam we can devise to disguise the powder. The man who wilfully goes on crutches has feeble incompetent legs; he who chooses to go blind- fold has eyes that cannot bear the sun; he who lives on pap-meat has weak digestive powers, and he whose mind is sustained by the crutches of emulation and avarice loses that one stimulating power which is sufficient for his intellectual needs. This atrophy of the desire of knowledge is the penalty our scholars pay because we have chosen to make them work for inferior ends. Our young men and maidens do not read unless with the stimulus of a forthcoming examination. They are good-natured and pleasant but have no wide range of thought, lofty purpose, little of the magnanimity which is proper for a citizen. Great thoughts and great actions are strange to them, though the possibility is still there and they may yet shew in peace such action as we have seen and wondered at during the War. But we cannot always educate by means of a great war; the penalties are too heavy for human nature to endure for long. Therefore the stimuli to greatness, magnanimity, which the war afforded we must produce in the ordinary course of education.
But knowledge is delectable. We have all the ‘satiable curtiosity’ of Mr. Kipling’s Elephant even when we content ourselves with the broken meats flung by the daily press. Knowledge is to us as our mother’s milk, we grow thereby and in the act of sucking are admirably content.
The work of education is greatly simplified when we realize that children, apparently all children, want to know all human knowledge; they have an appetite for what is put before them, and, knowing this, our
teaching becomes buoyant with the courage of our convictions. We know how Richelieu shut up colleges throughout France, both Jesuit and secular, “in order to prevent the mania of the poor for educating their children which distracts them from the pursuits of trade and war.” This mania exists with us, not only in the parents but in the children, the mania of hungry souls clamouring for meat, and we choke them off, not by shutting up schools and colleges, but by offering matter which no living soul can digest. The complaints made by teachers and children of the monotony of the work in our schools is full of pathos and all credit to those teachers who cheer the weary path by entertaining devices. But mind does not live and grow upon entertainment; it requires its solid meals.
The Gloucestershire teachers, under Mr. Household’s direction, have entered so fully into the principles implied in the method, that I am tempted to illustrate largely from their experience. But they by no means stand alone. Hundreds of other teachers have the same experiences and describe them as opportunity offers. The finding of this power which is described as ‘sensing a passage,’ is as the striking of a vein of gold in that fabulously rich country, human nature. Our ‘find’ is that children have a natural aptitude for literary expression which they enjoy in hearing or reading and employ in telling or writing. We might have guessed this long ago. All those speeches and sayings of untamed warriors and savage potentates which the historians have preserved for us, critics have declined as showing too much cultivated rhetoric to have been possible for any but highly educated persons. But the time is coming when we shall perceive that only minds like those of children are capable of producing thoughts so fresh and so finely expressed. This natural aptitude for literature, or, shall we say, rhetoric, which overcomes
the disabilities of a poor vocabulary without effort, should direct the manner of instruction we give, ruling out the talky-talky of the oral lesson and the lecture; ruling out, equally, compilations and text-books; and placing books in the hands of children and only those which are more or less literary in character that is, which have the terseness and vividness proper to literary work. The natural desire for knowledge does the rest and the children feed and grow.
It must be borne in mind that in proportion as other desires are stimulated that of knowledge is suppressed. The teacher who proposes marks and places as worthy aims will get work certainly but he will get no healthy love of knowledge for its own sake and no provision against the ennui of later days. The monotony I have spoken of attends all work prompted by the stimuli of marks and places; such work becomes mechanical, and there is hardly enough of it prepared to last through the course of a boy’s school life. The master of a Preparatory School remarks,—“ It must be a well-known fact (I am not speaking of the exceptional but of the average boy) that new boys are placed too low. We find—it is a common experience—that if we send up a boy whether he be a good mathematician, a good classic, a good English scholar or a good linguist, a couple of years will pass by before he is doing at the Public School the work he was doing when he left us.” The Public Schoolmaster makes the same sort of complaint; he says, that “At twenty the boy is climbing the same pear-tree that he climbed at twelve,” that is to say, work which is done in view of examinations must be of the rather narrow mechanical kind upon which it is possible to set questions and mark answers with absolute fairness. Now, definite progress, continual advance from day to day with no treading of old ground, is a condition of education.
There is an uneasy dread in some minds lest a liberal
education for all, the possibility which is now before us, should cause a social bouleversement, such an upheaval as obtained in the French Revolution. But this fear arises from an erroneous conception. The doctrine of equal opportunities for all is no doubt dangerous. It is the intellectual rendering of the ‘survival of the fittest’ and we have had a terrible object lesson as to how that doctrine works. The uneasy, ambitious spirit comes to the front, gets all the chances, dominates his fellows, and thinks no upheaval too great a price for the advancement of himself and his notions. Men of this type come to the top through the avenue of examinations. Ambition and possibly greed are seconded by dogged perseverance. As was said of Louis XIV, such men elevate their practice into a theory and arrogate to their habits the character of principles of government. And these pseudo-principles inflame the populace because they promise place and power to every man in the state, with no sense of the proportion he bears to the rest. Probably the ‘labour unrest’ of to-day is not without connexion with the habit of working in our schools for prizes and places. The boy who works to be first and to get something out of it does not always become the quiet, well-ordered citizen who helps to cement society and carries on the work of the State.
Knowledge pursued for its own sake is sedative in so far as it is satisfying; and the splendid consciousness that every boy in your Form has your own delight in knowing, your own pleasure in expressing that which he knows, shares your intimacy with this and the other sage and hero, makes for good fellowship and magnanimity and should deliver the citizen from a restless desire to come to the front. It is possible that a conscientious and intelligent teacher may be a little overwhelmed when he considers all that goes to a man, all that goes
to each of the boys under his care. It is true that,—
No faculty within us which the Soul
Can spare: and humblest earthly weal demands
For dignity not placed beyond her reach
Zealous co-operation of all means
Given or required to raise us from the mire
And liberate our hearts from low pursuits
By gross utilities enslaved; we need
More of ennobling impulse from the past
If for the future aught of good must come.”
Wordsworth is no doubt right. There is no faculty within the soul which can be spared in the great work of education; but then every faculty, or rather power, works to the one end if we make the pursuit of knowledge for its own sake the object of our educational efforts. We find children ready and eager for this labour and their accomplishment is surprising.