Nothing could more horrify5 the founder6 of the system than such an idea. No modern thinker could possibly be more penetrated7 with reverence8 for the higher life of the spirit than she, or could bear its needs more constantly in mind.
Critics of the method who claim that it makes no direct appeal to the child’s moral nature, and tends to make of him a little egotist bent9 on self-development only, have misapprehended the spirit of the whole system.
One answer to such a criticism is that conscious moral existence, the voluntary following of spiritual law, being by far the rarest, highest, and most difficult achievement in human life, is the one[196] which develops latest, requires the longest and most careful preparation and the most mature powers of the individual. It is not only unreasonable10 to expect in a little child much of this conscious struggle toward the good, but it is utterly11 futile12 to attempt to force it prematurely13 into existence. It cannot be done, any more than a six-months baby can be forced to an intellectual undertaking14 of even the smallest dimension.
As a matter of fact, a normal child under six is mostly a little egotist bent on self-development, and to develop himself is the best thing he can do, both for himself and others, just as the natural business of a healthy child under a year of age is to extract all the physical profit possible out of the food, rest, care, and exercise given him. And yet even here, the line between the varieties of growth—physical, intellectual, and moral—is by no means hard and fast. The six-months baby, although living an almost exclusively physical life, in struggling to co-ordinate the muscles of his two arms so that he can seize a rattle15 with both hands, is battling for the mastery of his brain-centers, just as the three-year-old, who leads a life composed almost entirely16 of physical and intellectual interests, still, in the instinct which leads him to pity and water a thirsty plant, is struggling away from that exclusive imprisonment17 in his own interests and needs which is the Old Enemy of us all. The fact that this altruistic18 interest is not an overmastering passion which moves him to continuous responsible[197] care for the plant, and the other fact that, even while he is giving it a drink, he has very likely forgotten his original purpose in the fascinations19 of the antics of water poured out of a sprinkling-pot, should not in the least modify our recognition of the sincerely moral character of his first impulse.
Now, sincerity20 in moral impulse is a prerequisite21 to healthy moral life, the importance of which cannot be overstated by the most swelling22 devices of rhetoric23. It is an essential in moral life as air is in physical life; in other words moral life of any kind is entirely impossible without it. Hypocrisy24, conscious or unconscious, is a far worse enemy than ignorance, since it poisons the very springs of spiritual life, and yet few things are harder to avoid than unconscious hypocrisy. A realization25 of this truth is perhaps the explanation of a recent tendency in America for fairly intelligent, fairly conscientious26 parents utterly to despair of seeing any light on this problem, and to attempt to solve it by running away from it, to throw up the whole business in dismay at its difficulty, to attempt no moral training at all because so much that is given is bad, and to “let the children go, until they are old enough to choose for themselves.”
It is possible that this method, chosen in desperation, bad though it obviously is, is better than the older one of attempting to explain to little children the mysteries of the ordering of the universe before which our own mature spirits pause in bewildered[198] uncertainty27. The children of six who conceive of God as a policeman with a long white beard, oddly enough placed in the sky, lying on the clouds, and looking down through a peephole to spy upon the actions of little girls and boys, have undoubtedly28 been cruelly wronged by the creation of this grotesque29 and ignoble30 figure in their little brains, a figure which, so permanent are the impressions of childhood, will undoubtedly, in years to come, unconsciously render much more difficult a reverent31 and spiritual attitude towards the Ultimate Cause. But because this attempt at spiritual instruction is as bad as it can be, it does not follow that the moral nature of the little child does not need training fitted to its capacities, limited though these undoubtedly are in early childhood. There is no more reason for leaving a child to grow up morally unaided by a life definitely designed to develop his moral nature, than for leaving him to grow up physically32 unaided by good food, to expect that he will select this instinctively33 by his own unaided browsings in the pantry among the different dishes prepared for the varying needs of his elders.
The usual method by which bountiful Nature, striving to make up for our deficiencies, provides for this, is by the action of children upon each other. This factor is, of course, notably35 present in the Casa dei Bambini in the all-day life in common of twenty children. In families it is especially to be seen in the care and self-sacrifice which older children are[199] obliged to show towards younger ones. But in our usual small prosperous American families, this element of enforced moral effort is often wanting. Either there are but one or two children, or if more, the younger ones are cared for by a nurse, or by the mother sufficiently36 free from pressing material care to give considerable time to the baby of the family. And on the whole it must be admitted that Nature’s expedient37 is at best a rough-and-ready one. Though the older children may miss an opportunity for spiritual discipline, it is manifestly better for the baby to be tended by an adult.
But there are other organisms besides babies which are weaker than children, and the care for plants and animals seems to be the natural door through which the little child may first go forth38 to his lifelong battle with his own egotism. It is always to be borne in mind that the Case dei Bambini now actually existing are by no means ideal embodiments of Dr. Montessori’s ideas (see page 227). She has not had a perfectly39 free hand with any one of them and herself says constantly that many phases of her central principle have never been developed in practice. Hence the absence of any special morally educative element in the present Casa dei Bambini does not in the least indicate that Dr. Montessori has deliberately40 omitted it, any more than the perhaps too dryly practical character of life in the original Casa dei Bambini means anything but that the principle was being applied41 to very poor children who were in need, first[200] of all, of practical help. For instance, music and art were left out of the life there, simply because, at that time, there seemed no way of introducing them. It is hard for us to realize that the whole movement is so extremely recent that there has not been time to overcome many merely material obstacles. In the same way, although circumstances have prevented Dr. Montessori from developing practically the Casa dei Bambini as far in the direction of the care of plants and animals as she would like, she is very strongly in favor of making this an integral and important part of the daily life of little children.
In this she is again, as in so many of the features of her system, only using the weight of her scientific reputation to force upon our serious and respectful attention means of education for little children which have all along lain close at hand, which have been mentioned by other educators (Froebel has, of course, his elder boys undertake gardening), but of which, as far as very young children go, our recognition has been fitful and imperfect. She is the modern doctor who proclaims with all the awe-compelling paraphernalia43 of the pathological laboratory back of him, that it is not medicine, but fresh air which is the cure for tuberculosis44. Most parents already make some effort to provide pets (if they are not too much trouble for the rest of the family) with a vague, instinctive34 idea that they are somehow “good for children,” but with no conscious notion of how this “good” is transferred or how to facilitate the process;[201] and child-gardens are not only a feature of some very advanced and modern schools and kindergartens, but are provided once in a while by a family, although nearly always, as in Froebel’s system, for older children. But as those institutions are now conducted in the average family economy, the little child gets about as casual and irregular an opportunity to benefit by them as the consumptive of twenty years ago by the occasional whiffs of fresh air which the protecting care of his nurses could not prevent from reaching him. The four-year-old, as he and his pets are usually treated, does not feel real responsibility for his kitten or his potted plant and, missing that, he misses most of the good he might extract from his relations with his little sisters of the vegetable and animal world.
Our part, therefore, in this connection, is to catch up the hint which the great Italian teacher has let fall and use our own Yankee ingenuity45 in developing it, always bearing religiously in mind the fundamental principle of self-education which must underlie46 any attempt of ours to adapt her ideas to our conditions. For, of course, there is nothing new in the idea of associating children with animals and plants—an idea common to nearly all educators since the first child played with a puppy. What is new is our more conscious, sharpened, more definite idea, awakened47 by Dr. Montessori’s penetrating48 analysis, of just how these natural elements of child-life can be used to stimulate49 a righteous sense of responsibility.[202] Our tolerant indifference50 towards the children’s dogs and cats and guinea-pigs, our fatigued51 complaint that it is more bother than it is worth to prepare and oversee52 the handling of garden-plots for the four- and five-year-olds, would be transformed into the most genuine and ardent53 interest in these matters, if we were penetrated with the realization that their purposeful use is the key to open painlessly and naturally to our children the great kingdom of self-abnegation. There is not, as is apt to be the case with dolls, a more or less acknowledged element of artificiality, even though it be the sweet “pretend” mother-love for a baby doll. The children who really care for plants and animals are in a sane54 world of reality, as much as we are in caring for children. Their services are of real value to another real life. The four-year-old youngster who rushes as soon as he is awake to water a plant he had forgotten the day before, is acting55 on as genuine and purifying an impulse of remorse56 and desire to make amends57 as any we feel for a duty neglected in adult life. The motives59 which underlie that most valuable moral asset, responsibility, have been awakened, exercised, strengthened far more vitally than by any number of those Sunday morning “serious talks” in which we may try fumblingly60 and futilely61 from the outside to touch the child’s barely nascent62 moral consciousness. The puppy who sprawls63 destructively about the house, and the cat who is always under our feet when we are in a hurry, should command respectful[203] treatment from us, since they are rehearsing quaintly64 with the child a first rough sketch65 of the drama of his moral life. The more gentleness, thoughtfulness, care, and forbearance the little child learns to show to this creature, weaker than himself, dependent on him, the less difficult he will find the exercise of those virtues66 in other circumstances. He is forming spontaneously, urged thereto by a natural good impulse of his heart, a moral habit as valuable to him and to those who are to live with him, as the intellectual habits of precision formed by the use of the geometric insets.
Of course, he will in the first place form this habit of unvarying gentleness towards plants and animals, only as he forms so many other habits, in simian68 imitation of the actions of those about him. He must absorb from example, as well as precept69, the idea that plants and animals, being dependent on us, have a moral right to our unfailing care—a conception which is otherwise not suggested to him until he is several years older and has back of him the habit of several years of indifference toward this duty of the strong.
And so here is our hard-working Montessori parent embarked70 upon the career of animal-rearing, as well as child-training, with the added difficulty that he must care for the animals through the children, and resist stoutly71 the almost invincible72 temptation to take over this, like all other activities which belong by right to the child, for the short-cut reason that it is[204] less trouble. If this impulse of the parent be followed, the mere42 furry73 presence will be of no avail to the child, except casually74. The kitten must be the little girl’s kitten if she is really to begin the long preparation which will lead her to the steady and resolute75 self-abnegations of maternity76, the preparation which we hope will make her generation better mothers than we undisciplined and groping creatures are.
As for plant-life, the Ant?us-like character of humanity is too well known to need comment. We are all healthier and saner77 and happier if we have not entirely severed78 our connection with the earth, and it is surprising that, recognizing this element as consciously as we do, we have made so comparatively little systematic79 and regular use of it in the family to benefit our little children. It is not because it is very hard to manage. What has been lacking has been some definite, understandable motive58 to make us act in this way, beyond the sentimental80 notion that it is pretty to have flowers and children together. No one before has told us quite so plainly and forcibly that this observation of plants and imaginative sympathy with their needs is the easiest and most natural way for little minds to get a first general notion of the world’s economy, the struggle between helpful and hurtful forces, and of the duty of not remaining a passive onlooker81 at this strife82, but of entering it instinctively, heartily83 throwing all one’s powers on the side of the good and useful.
[205]I know a child not yet quite three, who, by the maddeningly persistent84 interrogations characteristic of his age, has succeeded in extracting from a pair of gardening elders an explanation of the difference between weeds and flowers, and who has been so struck by this information that he has, entirely of his own volition85, enlisted86 himself in the army of natural-born reformers. With the personal note of very little children, who find it so impossible to think in terms at all abstract, he has constructed in his baby mind an exciting drama in the garden, unfolding itself before his eyes; a drama in which he acts, by virtue67 of his comparatively huge size and giant strength, the generous r?le of deus ex machina, constantly rescuing beauty beset87 by her foes88. He throws himself upon a weed, uproots89 it, and casts it away with the righteously indignant exclamation90, “Horrid old weed! Stop eating the flowers’ dinner!”
I do not think that it can be truthfully said that there are no moral elements in his life. He is a baby Sir Galahad, with roses for his maidens91 in distress92. He has felt and exercised and strengthened the same impulse that drove Judge Lindsey to his battle for the children of Denver against the powers of graft93. He has recognized spontaneously his duty to aid the good and useful against their enemies, the responsibility into which he was born when he opened his eyes upon the world of mingled94 good and evil.
All this is not a fanciful literary flight of the imagination. It is not sentimentality. It is calling[206] things by their real names. Because the little child’s capacity for a genuine moral impulse is small and has, like all his other capacities, little continuity, is no reason why we should not think clearly about it and recognize it for what it is—the key to the future. Because he “makes a play” of his good action and is not priggishly aware of his virtue is all the more reason for us to be thankful, for that is a proof of its unforced existence in his spirit. Just as the child “makes a play” out of his geometric insets, and is not pedantically95 aware that he is acquiring knowledge, so, to take an instance from the Casa dei Bambini, the little girls who set the tables and bring in the soup are only vastly interested in the fun of “playing waitress.” It is their elders who perceive that they are unconsciously and painlessly acquiring the habit of willing and instinctive service to others, which will aid them in many a future conscious and painful struggle against their own natural selfishness and inertia96.
This use of the sincerely common life in the Children’s Home to promote sincerely social feeling among the children has been mentioned in the preceding chapter. It is one of the most vitally important of the elements in the Montessori schools. The genuine, unforced acceptance by the children of the need for sacrifices by the individual for the good of all, is something which can only be brought about by genuinely social life with their equals, such as they have in the Children’s Home and not elsewhere.[207] We must do the best we can in the family-life by seeing that the child shares as much as possible and as sincerely as possible in the life of the household. But at home he is inevitably97 living with his inferiors, plants, animals, and babies; or his superiors, older children and adults; whereas in the Children’s Home he is living as he will during the rest of his life, mostly with his equals. And it is in the spontaneous adjustments and compromises of this continuous life with his equals that he learns most naturally, most soundly, and most thoroughly98, the rules governing social life.
As for moral life, it seems to me that we need neither make a vain attempt to subscribe99 to a too-rosy belief in the unmixed goodness of human nature, and blind ourselves to the saddening fact that the battle against one’s egotism is bound to be painful, nor, on the other hand, go back to the grim creed100 of our forefathers101, that the sooner children are thrust into the thick of this unending war the better, since they must enter it sooner or later. The truth seems to lie in its usual position, between two extremes, and to be that children should be strengthened by proper moral food, care, and exercises suited to their strength, and allowed to grow slowly into adult endurance before they are forced to face adult moral problems; and that we may protect them from too great demands on their small fund of capacity for self-sacrifice by allowing them and even encouraging them to wreathe their imaginative “plays” about the[208] self-sacrificing action, provided, of course, that we keep our heads clear to make sure that the “plays” do not interfere102 with the action.
It is well to make a plain statement to the child of five, that he is requested to wipe the silver-ware because it will be of service to his mother (if he is lucky enough to have a mother who ever does so obviously necessary and useful a thing as to wash the dishes herself), but it is not necessary to insist that this conception of service shall uncompromisingly occupy his mind during the whole process. It does no harm if, after this statement, it is suggested that the knives and forks and spoons are shipwrecked people in dire4 need of rescue, and that it would be fun to snatch them from their watery103 predicament and restore them safely to their expectant families in the silver-drawer. By so doing we are not really confusing the issue, or “fooling” the child into a good action, if clear thinking on the part of adults accompany the process. We are but suiting the burden to the childish shoulders, but inducing the child-feet to take a single step, which is all that any of us can take at one time, in the path leading to the service of others.
Most of this chapter has been drawn104 from Montessori ideas by inference only, by the development of hints, and it is probable that other mothers, meditating105 on the same problems, may see other ways of applying the principle of self-education and spontaneous[209] activity to this field of moral life. It is apparent that the first element necessary, after a firm grasp on the fundamental idea that our children must do their own moral as well as physical growing, and after a vivid realization that the smallest amount of real moral life is better than much simulated and unreal feeling, is clear thinking on our part, a definite notion of what we really mean by moral life, a definition which will not be bounded and limited by the repetition of committed-to-memory prayers. This does not mean that simple nightly aspirations106 to be a good child the next day may not have a most beneficial effect on even a very young child and may satisfy the first stirrings to life of the religious instinct, as much as the constant daily kindnesses to plants and animals satisfy the ethical107 instinct. This latter, however, at his age, is apt to be vastly more developed and more important than the religious instinct.
Indeed the religious instinct, which apparently never develops in some natures, although so strong in others, is in all cases slow to show itself and, like other slowly germinating108 seeds, should not be pushed and prodded109 to hasten it, but should be left untouched until it shows signs of life. Our part is to prepare, cultivate, and enrich the nature in which it is to grow.
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1
perusal
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| n.细读，熟读；目测 | |
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underlying
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| adj.在下面的，含蓄的，潜在的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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horrify
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| vt.使恐怖，使恐惧，使惊骇 | |
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Founder
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| n.创始者，缔造者 | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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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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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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utterly
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| adv.完全地，绝对地 | |
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futile
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| adj.无效的，无用的，无希望的 | |
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prematurely
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| adv.过早地，贸然地 | |
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undertaking
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| n.保证，许诺，事业 | |
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rattle
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| v.飞奔，碰响；激怒；n.碰撞声；拨浪鼓 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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imprisonment
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| n.关押，监禁，坐牢 | |
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altruistic
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| adj.无私的，为他人着想的 | |
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fascinations
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| n.魅力( fascination的名词复数 )；有魅力的东西；迷恋；陶醉 | |
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sincerity
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| n.真诚，诚意；真实 | |
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prerequisite
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| n.先决条件；adj.作为前提的，必备的 | |
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swelling
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| n.肿胀 | |
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rhetoric
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| n.修辞学，浮夸之言语 | |
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hypocrisy
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| n.伪善，虚伪 | |
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realization
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| n.实现；认识到，深刻了解 | |
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conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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reverent
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| adj.恭敬的，虔诚的 | |
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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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instinctively
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| adv.本能地 | |
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instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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sufficiently
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| adv.足够地，充分地 | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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forth
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| adv.向前；向外，往外 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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deliberately
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| adv.审慎地；蓄意地；故意地 | |
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applied
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| adj.应用的；v.应用，适用 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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paraphernalia
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| n.装备；随身用品 | |
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tuberculosis
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| n.结核病，肺结核 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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underlie
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| v.位于...之下，成为...的基础 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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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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stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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fatigued
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| adj. 疲乏的 | |
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oversee
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| vt.监督，管理 | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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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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remorse
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| n.痛恨，悔恨，自责 | |
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amends
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| n. 赔偿 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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59
motives
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| n.动机，目的( motive的名词复数 ) | |
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60
fumblingly
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| 令人羞辱地 | |
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61
futilely
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| futile（无用的）的变形； 干 | |
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nascent
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| adj.初生的，发生中的 | |
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63
sprawls
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| n.（城市）杂乱无序拓展的地区( sprawl的名词复数 )；随意扩展；蔓延物v.伸开四肢坐[躺]( sprawl的第三人称单数 )；蔓延；杂乱无序地拓展；四肢伸展坐着（或躺着） | |
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quaintly
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| adv.古怪离奇地 | |
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sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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66
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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67
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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68
simian
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| adj.似猿猴的；n.类人猿，猴 | |
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precept
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| n.戒律；格言 | |
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70
embarked
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| 乘船( embark的过去式和过去分词 )； 装载； 从事 | |
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stoutly
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| adv.牢固地，粗壮的 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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furry
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| adj.毛皮的；似毛皮的；毛皮制的 | |
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casually
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| adv.漠不关心地，无动于衷地，不负责任地 | |
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resolute
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| adj.坚决的，果敢的 | |
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maternity
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| n.母性，母道，妇产科病房；adj.孕妇的，母性的 | |
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saner
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| adj.心智健全的( sane的比较级 )；神志正常的；明智的；稳健的 | |
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severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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sentimental
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| adj.多愁善感的，感伤的 | |
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81
onlooker
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| n.旁观者，观众 | |
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82
strife
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| n.争吵，冲突，倾轧，竞争 | |
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83
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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85
volition
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| n.意志；决意 | |
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86
enlisted
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| adj.应募入伍的v.（使）入伍， （使）参军( enlist的过去式和过去分词 )；获得（帮助或支持） | |
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87
beset
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| v.镶嵌；困扰，包围 | |
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foes
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| 敌人，仇敌( foe的名词复数 ) | |
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89
uproots
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| v.把（某物）连根拔起( uproot的第三人称单数 )；根除；赶走；把…赶出家园 | |
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exclamation
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| n.感叹号，惊呼，惊叹词 | |
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maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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graft
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| n.移植，嫁接，艰苦工作，贪污；v.移植，嫁接 | |
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94
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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pedantically
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inertia
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| adj.惰性，惯性，懒惰，迟钝 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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98
thoroughly
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| adv.完全地，彻底地，十足地 | |
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99
subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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100
creed
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| n.信条；信念，纲领 | |
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101
forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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102
interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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103
watery
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| adj.有水的，水汪汪的；湿的，湿润的 | |
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104
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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105
meditating
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| a.沉思的，冥想的 | |
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106
aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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107
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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108
germinating
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| n.& adj.发芽（的）v.（使）发芽( germinate的现在分词 ) | |
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109
prodded
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| v.刺，戳( prod的过去式和过去分词 )；刺激；促使；（用手指或尖物）戳 | |
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