Chair of Education, University of London.
Those who do not love schoolmasters tell us that the man who can do something supremely1 well contents himself with doing it, while the man who cannot do it very well must needs set about showing other people how it should be done. The masters in any craft are prone2 to magnify their gifts by maintaining that the poet—or the stove-pipe maker3—is born, not made. Teachers will accordingly be gratified to find in the following pages the work of a lady who is at the same time a brilliant executant and an admirable expositor. Miss Shedlock stands in the very first rank of story-tellers. No one can claim with greater justice that the gift of Scheherazade is hers by birthright. Yet she has recognised that even the highest natural gifts may be well or ill manipulated: that in short the poet, not to speak of the stove-pipe maker, must take a little more trouble than to be merely born.
It is well when the master of a craft begins to take thought and to discover what underlies4 his method. It does not, of course, happen that every master is able to analyse the processes that secure him success in his art. For after all the expositor has to be born as well as the executant; and it is perhaps one of the main causes of the popularity of the born-not-made theory that so few people are born both good artists
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and good expositors. Miss Shedlock has had this rare good fortune, as all those who have both read her book and heard her exemplify her principles on the platform will readily admit.
Let no one who lacks the gift of story-telling hope that the following pages will confer it. Like Comenius and like the schoolmaster in Shakespeare, Miss Shedlock is entitled to claim a certain capacity or ingenuity5 in her pupils, before she can promise effective help. But on the other hand let no successful story-teller form the impression that he has nothing to learn from the exposition here given. The best craftsmen6 are those who are not only most able but most willing to learn from a fellow master. The most inexperienced story-teller who has the love of the art in his soul will gather a full harvest from Miss Shedlock's teaching, while the most experienced and skilful7 will not go empty away.
The reader will discover that the authoress is first and last an artist. “Dramatic joy” is put in the forefront when she is enumerating8 the aims of the story-teller. But her innate9 gifts as a teacher will not be suppressed. She objects to “didactic emphasis” and yet cannot say too much in favour of the moral effect that may be produced by the use of the story. She raises here the whole problem of direct versus10 indirect moral instruction, and decides in no uncertain sound in favour of the indirect form. There is a great deal to be said on the other side, but this is not the place to say it. On the wide question Miss Shedlock has on her side the great body of public opinion among professional teachers. The orthodox master proclaims that he is, of course, a moral instructor11, but adds that in the schoolroom the less said about the matter the better. Like the authoress, the orthodox
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teacher has much greater faith in example than in precept12: so much faith indeed that in many schools precept does not get the place it deserves. But in the matter of story-telling the artistic13 element introduces something that is not necessarily involved in ordinary school work. For better or for worse modern opinion is against the explicitly14 stated lesson to be drawn15 from any tale that is told. Most people agree with Mark Twain's condemnation16 of “the moral that wags its crippled tail at the end of most school-girls' essays.”
The justification17 of the old-fashioned “moral” was not artistic but didactic. It embodied18 the determination of the story-teller to see that his pupils got the full benefit of the lesson involved. If the moral is to be cut out, the story-teller must be sure that the lesson is so clearly conveyed in the text that any further elaboration would be felt as an impertinent addition. Whately assures us that men prefer metaphors20 to similes21 because in the simile22 the point is baldly stated, whereas in the metaphor19 the reader or hearer has to be his own interpreter. All education is in the last resort self-education, and Miss Shedlock sees to it that her stories compel her hearers to make the application she desires.
In two other points modern opinion is prepared to give our authoress rein23 where our forefathers24 would have been inclined to restrain her. The sense of humour has come to its proper place in our schoolrooms—pupils' humour, be it understood, for there always was scope enough claimed for the humour of the teacher. So with the imagination. The time is past when this “mode of being conscious” was looked at askance in school. Parents and teachers no longer speak contemptuously about “the busy faculty,” and quote Genesis in its condemnation.
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Miss Shedlock has been well advised to keep to her legitimate25 subject instead of wandering afield in a Teutonic excursion into the realms of folk-lore. What parents and teachers want is the story as here and now existing and an account of how best to manipulate it. This want the book now before us admirably meets.
JOHN ADAMS.
点击收听单词发音
1 supremely | |
adv.无上地,崇高地 | |
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2 prone | |
adj.(to)易于…的,很可能…的;俯卧的 | |
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3 maker | |
n.制造者,制造商 | |
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4 underlies | |
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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5 ingenuity | |
n.别出心裁;善于发明创造 | |
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6 craftsmen | |
n. 技工 | |
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7 skilful | |
(=skillful)adj.灵巧的,熟练的 | |
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8 enumerating | |
v.列举,枚举,数( enumerate的现在分词 ) | |
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9 innate | |
adj.天生的,固有的,天赋的 | |
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10 versus | |
prep.以…为对手,对;与…相比之下 | |
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11 instructor | |
n.指导者,教员,教练 | |
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12 precept | |
n.戒律;格言 | |
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13 artistic | |
adj.艺术(家)的,美术(家)的;善于艺术创作的 | |
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14 explicitly | |
ad.明确地,显然地 | |
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15 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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16 condemnation | |
n.谴责; 定罪 | |
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17 justification | |
n.正当的理由;辩解的理由 | |
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18 embodied | |
v.表现( embody的过去式和过去分词 );象征;包括;包含 | |
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19 metaphor | |
n.隐喻,暗喻 | |
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20 metaphors | |
隐喻( metaphor的名词复数 ) | |
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21 similes | |
(使用like或as等词语的)明喻( simile的名词复数 ) | |
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22 simile | |
n.直喻,明喻 | |
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23 rein | |
n.疆绳,统治,支配;vt.以僵绳控制,统治 | |
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24 forefathers | |
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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25 legitimate | |
adj.合法的,合理的,合乎逻辑的;v.使合法 | |
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