WHEN I first began to understand to some extent the thoroughgoing radicalism2 of the philosophy of liberty which underlies3 all the intricate detail of Dr. Montessori’s system, I used to wonder why it went home to me with such a sudden inward conviction of its truth, and why it moved me so strangely, almost as the conversion4 to a new religion. This Italian woman is not the first, by any means, to speak eloquently5 of the righteousness of personal liberty. As far back as Rabelais’ “Fay ce que vouldras” someone was feeling and expressing that. Even the righteousness of such liberty for the child is no invention of hers. Jean Jacques Rousseau’s “émile,” in spite of all its disingenuous6 evading7 of the principle in practice, was founded on it in theory; and Froebel had as clear a vision as any seer, as Montessori herself, of just the liberty his followers8 admit in theory and find it so hard to allow in practice.
Why, then, should those who come to Rome to study the Montessori work, stammerers though they might be, wish, all of them, to go away and prophesy9? For almost without exception this was the common[118] result among the widely diverse national types I saw in Rome; always granting, of course, that they had seen one of the good schools and not those which present a farcical caricature of the method.
In thinking the matter over since, I have come to the conclusion that the vividness of inward conviction arises from the fact that the founder10 of this “new” philosophy bases it on the theory of democracy; and there is no denying that the world to-day is democratic, that we honestly in our heart of hearts believe, as we believe in the law of gravity, that, on the whole, democracy, for all its shortcomings, has in it the germ of the ideal society of the future.
Now, our own democracy was based, a hundred or so years ago, on the idea that men reach their highest development only when they have, for the growth of their individuality, the utmost possible freedom which can be granted them without interfering11 with the rights and freedom of others. Little by little during the last half-century the idea has grown that, inasmuch as women form half the race, the betterment of the whole social group might be hastened if this beneficial principle were applied12 to them.
If you will imagine yourself living sixty or so years ago, when, to conservative minds, this idea of personal liberty for women was like the sight of dynamite13 under the foundations of society, and to radical1 minds shone like the dawn of a brighter day, you can imagine how startling and thrilling is the first glimpse of its application to children. I felt,[119] during the beginning of my consideration of the question, all the sharp pangs14 of intellectual growing-pains which must have racked my grandfather when it first occurred to him that my grandmother was a human being like himself, who would very likely thrive under the same conditions which were good for him. For, just as my grandfather, in spite of the sincerest affection for his wife, had never conceived that he might be doing her an injury by insisting on doing her thinking for her, so I, for all my love for my children, had never once thought that, by my competent, loving “management” of them, I might be starving and stunting15 some of their most valuable moral and intellectual qualities.
In theory I instantly granted this principle of as much personal liberty as possible for children. I could not help granting it, pushed irresistibly16 forward as I was by the generations of my voting, self-governing ancestors; but the resultant splintering upheaval17 of all my preconceived ideas about children was portentous18.
The first thing that Dr. Montessori’s penetrating19 and daring eye had seen in her survey of the problem of education, and the fact to which she devotes throughout her most forceful, direct, and pungent20 explanation, had simply never occurred to me, in spite of Froebel’s mild divination21 of it; namely, that children are nothing more or less than human beings. I was as astonished by this fact as I was amazed that I had not thought of it myself; and I instantly perceived[120] a long train of consequences leading off from it to a wholly unexplored country. True, children are not exactly like adults; but then, neither are women exactly like men, nor are slow, phlegmatic22 men exactly like the red-headed, quick-tempered type; but they all belong to the genus of human beings, and those principles which slow centuries of progress have proved true about the genus as a whole hold true about subdivisions of it. Children are much weaker physically23 than most adults, their judgment24 is not so seasoned by experience, and their attention is more fitful. Hence, on the whole, they need more guidance than grown-ups. But, on the other hand, the motives25, the instincts, the needs, the potential capacities of children are all human and nothing but human. Their resemblances to adults are a thousand times more numerous and vital than their differences. What is good for the one must, in a not excessively modified form, be good for the other.
With this obvious fact firmly in mind, Dr. Montessori simply looked back over history and drew upon the stores of the world’s painfully acquired wisdom as to the best way to extract the greatest possibilities from the world’s inhabitants. If it is true, she reasoned, that men and women have reached their highest development only when they have had the utmost possible liberty for the growth of their individualities, if it is true that slavery has been the most ruinously unsatisfactory of all social expedients26, both for masters and slaves, if society has found it necessary for[121] its own good to abolish not only slavery but caste laws and even guild27 rules; if, with all its faults, we are agreed that democracy works better than the wisest of paternal28 despotisms, then it ought to be true that in the schoolroom’s miniature copy of society there should be less paternal despotism, more democracy, less uniformity of regulation and more,—very much more,—individuality.
Therefore, although we cannot allow children as much practical freedom as that suitable for men of ripe experience, it is apparent that it is our first duty as parents to make every effort to give them as full a measure of liberty as possible, exercising our utmost ingenuity29 to make the family life an enlightened democracy. But this is not an easy matter. A democracy, being a much more complicated machine than an autocracy30, is always harder to organize and conduct. Moreover the family is so old a human institution that, like everything else very old, it has acquired barnacle-like accretions31 of irrelevant32 tradition. Elements of Russian tyranny have existed in the institution of the family so long that our very familiarity with them prevents us from recognizing them without an effort, and prevents our conceiving family life without them; quite as though in this age of dentistry, we should find it difficult to conceive of old age without the good old characteristic of toothlessness. To renovate33 this valuable institution of the family (and one of the unconscious aims of the Montessori system is nothing more or less than the renovation[122] of family life), we must engage upon a daily battle with our own moral and intellectual inertia34, rising each morning with a fresh resolve to scrutinize35 with new eyes our relations to our children. We must realize that the idea of the innate36 “divine right of parents” is as exploded an idea as the “divine right of kings.” Fathers and mothers and kings nowadays hold their positions rightfully only on the same conditions as those governing other modern office-holders, that they are better fitted for the job than anyone else.
I speak from poignant37 personal experience of the difficulty of holding this conception in mind. When I said above that I “saw at once a long train of consequences following this new principle of personal liberty for children,” I much overstated my own acumen38; for I am continually perceiving that I saw these consequences but very vaguely39 through the dimmed glasses of my unconscious, hidebound conservatism, and I am constantly being startled by the possibility of some new, although very simple application of it in my daily contact with the child-world. A wholesome40 mental exercise in this connection is to run over in one’s mind the dramatic changes in human ideas about family life which have taken place gradually from the Roman rule that the father was the governor, executioner, lawgiver, and absolute autocrat41, down to our own days. For all our clinging to the idea of a closely intimate family-life, most of us would turn with horror from any attempt to return[123] to such tyranny as that even of our own Puritan forebears. It is possible that our descendants may look back on our present organization with as much astonished and uncomprehending revulsion.
The principle, then, of the Montessori school is the ideal principle of democracy, namely, that human beings reach their highest development (and hence are of most use to society) only when for the growth of their individuality they have the utmost possible liberty which can be granted them without interfering with the rights of others. Now, when Dr. Montessori, five years ago, founded the first Casa dei Bambini, she not only believed in that principle but she saw that children are as human as any of us; and, acting42 with that precipitate43 Latin faith in logic44 as a guide to practical conduct which is so startling to Anglo-Saxons, she put these two convictions into actual practice. The result has electrified45 the world.
She took as her motto the old, old, ever-misunderstood one of “Liberty!”—that liberty which we still distrust so profoundly in spite of the innumerable hard knocks with which the centuries have taught us it is the only law of life. She was convinced that the “necessity for school discipline” is only another expression of humanity’s enduring suspicion of that freedom which is so essential to its welfare, and that schoolroom rules for silence, for immobility, for uniformity of studies and of results, are of the same nature and as outworn as caste rules in the world of adults, or laws against the free choice of residence[124] for a workman, against the free choice of a profession for women, against the free advance of any individual to any position of responsibility which he is capable of filling.
All over again in this new field of education Dr. Montessori fought the old fight against the old idea that liberty means red caps and riots and guillotines. All afresh, as though the world had never learned the lesson, she was obliged to show that liberty means the only lasting46 road to order and discipline and self-control. Once again, for the thousandth time, people needed to be reminded that the reign47 of the tyrant48 who imposes laws on human souls from the outside (even though that tyrant intends nothing but the best for his subjects and be called “teacher”), produces smothered49 rebellion, or apathy50, or broken submissiveness, but never energetic, forward progress.
For this constant turning to that trust in the safety of freedom which is perhaps the only lasting spiritual conquest of our time, is the keynote of her system. This is the real answer to the question, “What is there in the Montessori method which is so different from all other educational methods?” This is the vital principle often overlooked in the fertility of invention and scientific ingenuity with which she has applied it.
This reverence51 for the child’s personality, this supreme52 faith that liberty of action is not only safe to give children, but is the prerequisite53 of their growth, is the rock on which the edifice54 of her system[125] is being raised. It is also the rock on which the barks of many investigators55 are wrecked56. When they realize that she really puts her theory into execution, they cry out aghast, “What! a school without a rule for silence, for immobility, a school without fixed57 seats, without stationary58 desks, where children may sit on the floor if they like, or walk about as they please; a school where children may play all day if they choose, may select their own occupations, where the teacher is always silent and in the background—why, that is no school at all—it is anarchy59!”
One seems to hear faint echoes from another generation crying out, “What! a society without hereditary60 aristocracy, without a caste system, where a rail-splitter may become supreme governor, where people may decide for themselves what to believe without respect for authority, and may choose how they wish to earn their livings, ... this is no society at all! It is anarchy!”
Dr. Montessori has two answers to make to such doubters. One is that the rule in her schools, like the rule in civilized61 society, is that no act is allowed which transgresses62 against the common welfare, or is in itself uncomely or offensive. That the children are free, does not mean that they may throw books at each other’s heads, or light a bonfire on the floor, any more than free citizens of a republic may obstruct63 traffic, or run a drain into the water-supply of a town. It means simply that they are subject to no unnecessary restraint, and above all to no meddling[126] with their instinctive64 private preferences. The second answer, even more convincing to hard-headed people than the first, is the work done in the Case dei Bambini, where every detail of the Montessori theory has been more than proved, with an abundance of confirmatory detail which astonishes even Dr. Montessori herself. The bugbear of discipline simply does not exist for these schools. By taking advantage of their natural instincts and tendencies, the children are made to perform feats65 of self-abnegation, self-control, and collective discipline, impossible to obtain under the most rigid66 application of the old rules, and, as for the amount of information acquired unconsciously and painlessly by those babies, it is one of the fairy-stories of modern times.
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1
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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radicalism
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| n. 急进主义, 根本的改革主义 | |
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underlies
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| v.位于或存在于（某物）之下( underlie的第三人称单数 )；构成…的基础（或起因），引起 | |
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conversion
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| n.转化，转换，转变 | |
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eloquently
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| adv. 雄辩地(有口才地, 富于表情地) | |
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disingenuous
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| adj.不诚恳的，虚伪的 | |
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evading
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| 逃避( evade的现在分词 )； 避开； 回避； 想不出 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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prophesy
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| v.预言；预示 | |
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Founder
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| n.创始者，缔造者 | |
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interfering
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| adj. 妨碍的 动词interfere的现在分词 | |
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applied
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| adj.应用的；v.应用，适用 | |
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dynamite
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| n./vt.(用)炸药(爆破) | |
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pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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stunting
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| v.阻碍…发育[生长]，抑制，妨碍( stunt的现在分词 ) | |
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irresistibly
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| adv.无法抵抗地，不能自持地；极为诱惑人地 | |
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upheaval
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| n.胀起，(地壳)的隆起；剧变，动乱 | |
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portentous
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| adj.不祥的，可怕的，装腔作势的 | |
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penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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pungent
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| adj.（气味、味道）刺激性的，辛辣的；尖锐的 | |
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divination
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| n.占卜，预测 | |
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phlegmatic
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| adj.冷静的，冷淡的，冷漠的，无活力的 | |
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physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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expedients
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| n.应急有效的，权宜之计的( expedient的名词复数 ) | |
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guild
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| n.行会，同业公会，协会 | |
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paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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30
autocracy
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| n.独裁政治，独裁政府 | |
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31
accretions
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| n.堆积( accretion的名词复数 )；连生；添加生长；吸积 | |
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irrelevant
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| adj.不恰当的，无关系的，不相干的 | |
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renovate
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| vt.更新，革新，刷新 | |
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inertia
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| adj.惰性，惯性，懒惰，迟钝 | |
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scrutinize
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| n.详细检查，细读 | |
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innate
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| adj.天生的，固有的，天赋的 | |
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poignant
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| adj.令人痛苦的，辛酸的，惨痛的 | |
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acumen
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| n.敏锐，聪明 | |
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vaguely
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| adv.含糊地，暖昧地 | |
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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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autocrat
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| n.独裁者；专横的人 | |
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42
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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precipitate
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| adj.突如其来的；vt.使突然发生；n.沉淀物 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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45
electrified
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| v.使电气化( electrify的过去式和过去分词 )；使兴奋 | |
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46
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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47
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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48
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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49
smothered
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| （使）窒息， （使）透不过气( smother的过去式和过去分词 )； 覆盖； 忍住； 抑制 | |
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50
apathy
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| n.漠不关心，无动于衷；冷淡 | |
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51
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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52
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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53
prerequisite
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| n.先决条件；adj.作为前提的，必备的 | |
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54
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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55
investigators
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| n.调查者，审查者( investigator的名词复数 ) | |
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56
wrecked
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| adj.失事的，遇难的 | |
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57
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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stationary
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| adj.固定的，静止不动的 | |
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59
anarchy
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| n.无政府状态；社会秩序混乱，无秩序 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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civilized
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| a.有教养的，文雅的 | |
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62
transgresses
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| n.超越( transgress的名词复数 )；越过；违反；违背v.超越( transgress的第三人称单数 )；越过；违反；违背 | |
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63
obstruct
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| v.阻隔，阻塞(道路、通道等)；n.阻碍物，障碍物 | |
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64
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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65
feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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