Again and again we have found confirmation2 of the view that what a man is and does depends, as a rule, not so much on the gifts or defects of his heredity as on the excellences3 or shortcomings of his childhood’s training and surroundings. If these are favourable4, even the dead hand of a bad inheritance may be arrested, and he may develop surprising strength of intellect and character; if unfavourable, mental284 and moral inferiority may be looked for, no matter how good the heredity.
This, of course, emphasises the responsibilities of parenthood, chief among which, as would appear from the facts surveyed, are the beginning of formal education in the home, the providing of a carefully planned material environment, and the setting of a really good example. There can be no doubt, to return for a moment to the superlatively instructive case of Karl Witte, that by all odds5 the greatest force in the moral development of that splendid scholar and gentleman, was the unceasing inspiration he unconsciously drew from the lives of his father and mother—from their integrity, unselfishness, patience, sincerity6, and courage. Parents cannot too soon learn that, to quote a cardinal7 clause in the elder Witte’s educational creed8:
“Our children are what we are. They are good when we are good, and bad when we are bad. I would extend this assertion. With full conviction I would say, they become clever, magnanimous, modest, witty,285 agreeable, amiable9, if these are our qualities. They become the opposite if we precede them with the opposite.”
Or, as Doctor Dubois has so admirably put it in one of his University of Berne addresses on moral education:
“You, madam, who complain of the irritability10 of your little girl, could you not suppress your own, which I have seen break out, in a few words exchanged with your dear husband, immediately afterward11? You, sir, who bitterly reproach your son for his impulsiveness12 and instability of temper, have you not these faults yourself?... Remember the proverb, ‘The fruit does not fall far from the tree.’” (“Reason and Sentiment,” pp. 53–54.)
Personally, also, I am of Witte’s belief that intellectual training along the lines followed by him in his son’s upbringing is of itself an important adjunct to moral growth. Certainly, by developing the powers of observation, analysis, and inference, it makes it easier for the child to appreciate the force of any286 arguments advanced by the parent in the way of direct moral instruction. Besides this, by keeping the child’s mind occupied with wholesome13 and profitable matters, it saves him from the idleness and waste of energy which, in childhood as much as in adult life, favour the formation of bad habits. And assuredly the methods by which his mental education may best be carried on in the first years of existence are such that they may be readily applied14 by all parents.
It is by no means a difficult thing to begin, as Witte did, by naming to the little one various small objects in and about the home. These should be named over and over to him, slowly, clearly, impressively; and the attempt should next be made to convey to him a notion of their properties, by teaching him, for example, to detect differences in colour and in such qualities as hot and cold, round and square, hard and soft, rough and smooth. This can be done in any one of several ways, but the best method, it seems to me, is that developed within recent years287 by the noted15 Italian educator of little children, Maria Montessori.
Her plan with every child whose education is intrusted to her is to start by teaching it to distinguish between various touch sensations; and she does this so successfully that her pupils, aged16 from three to seven, are able, blindfolded17, to state the differences in extremely fine gradations of cloths, papers, coins, and seeds. Any parent can do the same thing, beginning by drilling the child in distinguishing between massive sensations, and gradually developing delicacy18 of touch.
Two cards, one rough, one smooth, afford an excellent starting-point. The child touches the smooth card. “Smooth,” says the parent, and “Smooth” responds the child. The little fingers are then placed on the card with the rough surface. “Rough,” the child is told, and “Rough” he repeats. Only a few lessons of this sort will be found necessary to enable him to select at request the smooth or the rough card and hand it to the parent.288 Ideas of shape, size, etc., may be similarly imparted, with the triple advantage that the child will daily, and without mental stress, acquire a more and more retentive19 muscular memory, a more intimate acquaintance with the facts of the world in which he lives, and greater observational and reasoning ability.
Meanwhile, of course, the fertilisation of the child’s mind should also be continued by other educative measures—as the maintenance of an inspiring environment, ready and intelligent response to the child’s innumerable questions, and skilful20 guidance of his thoughts to subjects which it is especially desirable for him to study. The system of walks and talks, utilised alike by James Thomson, James Mill, and Pastor21 Witte, is particularly to be recommended in this connection, as also Witte’s practice of propounding22 to his son interesting problems, and then taking him to places—factories, mills, etc.—where he could observe for himself different stages in their solution.
Something of the same sort is possible to every289 parent, who can include in such voyages of discovery, if he be a city dweller23, visits to botanical and zo?logical gardens, art and industrial museums, and similar institutions where his child can obtain entertainment, some insight into the workings of natural laws, and elementary instruction in subjects which will inevitably24 form part of his school curriculum at a later day.
But, it may be objected, does not all this mean that in order to make sure of results the father and mother will have to give the greater part of their time to the child’s education? Not at all. One hour or so a day will be quite enough in the way of direct, personal tuition. And even if the task of instruction were really burdensome, surely, in view of the findings of modern science, parents will do well to keep in mind, and recognize the profound truth of, Rousseau’s stern pronouncement:
“He who cannot fulfil the duties of a father has no right to be a father. Not poverty, nor severe labour, nor human respect can release him from the290 duty of supporting his children and of educating them himself. Readers, you may believe my words. I prophesy25 to any one who has natural feeling and neglects these sacred duties—that he will long shed bitter tears over this fault, and that for these tears he will find no consolation26.”
The End
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1
varied
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adj.多样的,多变化的 | |
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2
confirmation
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n.证实,确认,批准 | |
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3
excellences
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n.卓越( excellence的名词复数 );(只用于所修饰的名词后)杰出的;卓越的;出类拔萃的 | |
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4
favourable
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adj.赞成的,称赞的,有利的,良好的,顺利的 | |
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5
odds
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n.让步,机率,可能性,比率;胜败优劣之别 | |
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6
sincerity
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n.真诚,诚意;真实 | |
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7
cardinal
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n.(天主教的)红衣主教;adj.首要的,基本的 | |
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8
creed
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n.信条;信念,纲领 | |
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9
amiable
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adj.和蔼可亲的,友善的,亲切的 | |
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10
irritability
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n.易怒 | |
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11
afterward
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adv.后来;以后 | |
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12
impulsiveness
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n.冲动 | |
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13
wholesome
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adj.适合;卫生的;有益健康的;显示身心健康的 | |
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14
applied
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adj.应用的;v.应用,适用 | |
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15
noted
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adj.著名的,知名的 | |
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16
aged
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adj.年老的,陈年的 | |
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17
blindfolded
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v.(尤指用布)挡住(某人)的视线( blindfold的过去式 );蒙住(某人)的眼睛;使不理解;蒙骗 | |
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18
delicacy
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n.精致,细微,微妙,精良;美味,佳肴 | |
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19
retentive
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v.保留的,有记忆的;adv.有记性地,记性强地;n.保持力 | |
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20
skilful
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(=skillful)adj.灵巧的,熟练的 | |
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21
pastor
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n.牧师,牧人 | |
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22
propounding
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v.提出(问题、计划等)供考虑[讨论],提议( propound的现在分词 ) | |
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23
dweller
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n.居住者,住客 | |
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24
inevitably
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adv.不可避免地;必然发生地 | |
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25
prophesy
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v.预言;预示 | |
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26
consolation
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n.安慰,慰问 | |
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