Chapter 15
11. If you grant that original nature is the primary cause of individual differences in intellectual achievements, how would you define the work of the school?
12. Why are you not justified in grouping children as bright, ordinary, and stupid?
13. Will a boy who has unusual ability in music certainly be superior in all other subjects?
14. Why are children who skip a grade apt to be able to skip again at the end of two or three years?
15. Are you able to distinguish differences in type of mind (or general mental make-up) among the children in your classes? Give illustrations.
16. What changes in school organization would you advocate for the sake of adjusting the teaching done to the varying capacities of children?
17. How should a teacher adjust his work to the individual differences in capacity or in achievement represented by the usual class group?
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XI. THE DEVELOPMENT OF MORAL SOCIAL CONDUCT
Morality has been defined in many ways. It has been called "a regulation and control of immediate promptings of impulses in conformity with some prescribed conduct"; as "the organization of activity with reference to a system of fundamental values." Dewey says, "Interest in community welfare, an interest that is intellectual and practical, as well as emotional--an interest, that is to say, in perceiving whatever makes for social order and progress, and in carrying these principles into execution--is the moral habit."[17] Palmer defines it as "the choice by the individual of habits of conduct that are for the good of the race." All these definitions point to control on the part of the individual as one essential of morality.
Morality is not, then, a matter primarily of mere conduct. It involves conduct, but the essence of morality lies deeper than the act itself; motive, choice, are involved as well. Mere law-abiding is not morality in the strict sense of the word. One may keep the laws merely as a matter of blind habit. A prisoner in jail keeps the laws. A baby of four keeps the laws, but in neither case could such conduct be called moral. In neither of these cases do we find "control" by the individual of impulses, nor "conscious choice" of conduct. In the former compulsion was the controlling force, and in the second blind habit based on personal satisfaction. Conduct which outwardly conforms to social law and social progress is unmoral rather than moral. A moment's consideration will suffice to convince any one that the major part of conduct is of this non-moral type. This is true of adults and necessarily true of children. As Hall says, most of the supposedly moral conduct of the majority of men is blind habit, not thoughtful choosing. In so far as we are ruled by custom, by tradition, in so far as we do as the books or the preacher says, or do as we see others do, without principles to guide us, without thinking, to that extent the conduct is likely to be non-moral. This is the characteristic reaction of the majority of people. We believe as our fathers believed, we vote the same ticket, hold in horror the same practices, look askance on the same doctrines, cling to the same traditions. Morality, on the other hand, is rationalized conduct. Now this non-moral conduct is valuable so far as it goes. It is a conservative force, making for stability, but it has its dangers. It is antagonistic to progress. So long as the conditions surrounding the non-moral individual remain unchanged, he will be successful in dealing with them, but if conditions change, if he is confronted by a new situation, if strong temptation comes, he has nothing with which to meet it, for his conduct was blind. It is the person whose conduct is non-moral that suffers collapse on the one hand, or becomes a bigot on the other, when criticism attacks what he held as true or right. Morality requires that men have a reason for the faith that is in them.
In the second place, morality is conduct. Ideals, ideas, wishes, desires, all may lead to morality, but in so far as they are not expressed in conduct, to that extent they do not come under the head of morality. One may express the sublimest idea, may claim the highest ideals, and be immoral. Conduct is the only test of morality, just as it is the ultimate test of character. Not only is morality judged in terms of conduct, but it is judged according as the conduct is consistent. "Habits of conduct" make for morality or immorality. It is not the isolated act of heroism that makes a man moral, or the single unsocial act that makes a man immoral. The particular act may be moral or immoral, and the person be just the reverse. It is the organization of activity, it is the habits a man has that places him in one category or the other.
In the third place, morality is a matter of individual responsibility. It is "choice by the individual," the "perceiving whatever makes for social order and progress." No one can choose for another, no one can perceive for another. The burden of choosing for the good of the group rests on the individual, it cannot be shifted to society or the Church, or any other institution. Each individual is moral or not according as he lives up to the light that he has, according as he carries into execution principles that are for the good of his race. A particular act, then, may be moral for one individual and immoral for another, and non-moral for still another.
In the third place, morality is a matter of individual responsibility. It is "choice be the individual," the "perceiving whatever makes for social order and progress." No one can choose for another, no one can perceive for another. The burden of Choosing for the good of the group rests on the individual, it cannot be shifted to society or the Church, or any other institution. Each individual is moral or not according as he lives up to the light that he has, according as he carries into execution principles that are for the good of his race. A particular act, then, may be moral for one individual and immoral for another, and non-moral for still another.
To go off into the forest to die if one is diseased may be a moral act for a savage in central Africa; but for a civilized man to do so would probably be immoral because of his greater knowledge. To give liquor to babies to quiet them may be a non-moral act on the part of ignorant immigrants from Russia; but for a trained physician to do so would be immoral. Morality, then, is a personal matter, and the responsibility for it rests on the individual.
Of course this makes possible the setting up of individual opinion as to what is for the good of the group in opposition to tradition and custom. This is, of course, dangerous if it is mere opinion or if it is carried to an extreme. Few men have the gift of seeing what makes for social well-being beyond that of the society of thoughtful people of their time. And yet if a man has the insight, if his investigations point to a greater good for the group from doing something which is different from the standards held by his peers, then morality requires that he do his utmost to bring about such changes. If it is borne in mind that every man is the product of his age and that it is evolution, not revolution, that is constructive, this essential of true morality will not seem so dangerous. All the reformers the world has ever seen, all the pioneers in social service, have been men who, living up to their individual responsibility, have acted as they believed for society's best good in ways that were not in accord with the beliefs of the majority of their time. Shirking responsibility, not living up to what one believes is right, is immoral just as truly as stealing from one's neighbor.
The fourth essential in moral conduct is that it be for the social good. It is the governing of impulses, the inhibition of desires that violate the good of the group, and the choice of conduct that forwards its interests. This does not mean that the group and the individual are set over against each other, and the individual must give way. It means, rather, that certain impulses, tendencies, motives, of the individual are chosen instead of others; it means that the individual only becomes his fullest self as he becomes a social being; it means that what is for the good of the group in the long run is for the good of the units that make up that group. Morality, then, is a relative term. What is of highest moral value in one age may be immoral in another because of change in social conditions. As society progresses, as different elements come to the front because of the march of civilization, so the acts that are detrimental to the good of the whole must change. To-day slander and stealing a man's good name are quite as immoral as stealing his property. Acts that injure the mental and spiritual development of the group are even more immoral than those which interfere with the physical well-being.
A strong will is not necessarily indicative of a good character. A strong will may be directed towards getting what gives pleasure to oneself, irrespective of the effect on other people. It is the goal, the purpose with which it is exercised, that makes a man with a strong will a moral man or an immoral man. Only when one's will is used to put into execution those principles that will bring about social progress is it productive of a good character.
Thus it is seen that morality can be discussed only in connection with group activity. It is the individual as a part of a group, acting in connection with it, that makes the situation a moral one. Individual morality is discussed by some authors, but common opinion limits the term to the use that has been discussed in the preceding paragraphs.
If social well-being is taken in its broadest sense, then all moral behavior is social, and all social behavior comes under one of the three types of morality. Training for citizenship, for social efficiency, for earning a livelihood, all have a moral aspect. It is only as the individual is trained to live a complete life as one of a group that he can be trained to be fully moral, and training for complete social living must include training in morality. Hence for the remainder of this discussion the two terms will be considered as synonymous. We hear it sometimes said, "training in morals and manners," as if the two were distinct, and yet a full, realization of what is for social betterment along emotional and intellectual lines must include a realization of the need of manners. Of course there are degrees of morality or immorality according as the act influences society much or little--all crimes are not equally odious, nor all virtues equally commendable, but any act that touches the well-being of the group must come under this category.
From the foregoing paragraph, the logical conclusion would be that there is no instinct or inborn tendency that is primarily and distinctly moral as over against those that are social. That is the commonly accepted belief to-day. There is no moral instinct. Morality finds its root in the original nature of man, but not in a single moral instinct. It is, on the other hand, the outgrowth of a number of instincts all of which have been listed under the head of the social instinct. Man has in his original equipment tendencies that will make him a moral individual _if_ they are developed, but they are complex, not simple. Some of these social tendencies which are at the root of moral conduct are gregariousness, desire for approval, dislike of scorn, kindliness, attention to human beings, imitation, and others. Now, although man possesses these tendencies as a matter of original equipment, he also possesses tendencies which are opposed to these, tendencies which lead to the advancement of self, rather than the well-being of the group. Some of these are fighting, mastery, rivalry, jealousy, ownership. Which of these sets of tendencies is developed and controls the life of the individual is a matter of training and environment. In the last chapter it was pointed out that morality was much more susceptible to environmental influences than intellectual achievement, because it was much more a direction and guidance of capacities and tendencies possessed by every one. One's character is largely a product of one's environment. In proof of this, read the reports of reform schools, and the like. Children of criminal parents, removed from the environment of crime, grow up into moral persons. The pair of Jukes who left the Juke clan lost their criminal habits and brought up a family of children who were not immoral. Education cannot produce geniuses, but it can produce men and women whose chief concern is the well-being of the group.
From a psychological point of view the "choice by the individual of habits of conduct that are for the good of the group" involves three considerations: First, the elements implied in such conduct; second, the stages of development; third, the laws governing this development. First, moral conduct involves the use of habits, but these must be rational habits, so it involves the power to think and judge in order to choose. But thinking that shall result in the choice of habits that are for the well-being of the group must use knowledge. The individual must have facts and standards at his disposal by means of which he may evaluate the possible lines of action presented. Further, an individual may know intellectually what is right and moral and yet not care. The interest, the emotional appeal, may be lacking, hence he must have ideals to which he has given his allegiance, which will force him to put into practice what his knowledge tells him is right. And then, having decided what is for the social good and having the desire to carry it out, the moral man must be able to put it into execution. He must have the "will power." Morality, then, is an extremely complex matter, involving all the powers of the human being, intellectual, emotional, and volitional--involving the coöperation of heredity and environment. It is evident that conduct that is at so high a level, involving experience, powers of judgment, and control, cannot be characteristic of the immature individual, but must come after years of growth, if at all. Therefore we find stages of development towards moral conduct.
The first stage of development, which lasts up into the pre-adolescent years, is the non-moral stage. The time when a child may conform outwardly to moral law, but only as a result of blind habit--not as a result of rational choice. It is then that the little child conforms to his environment, reflecting the characters of the people by whom he is surrounded. Right to him means what those about him approve and what brings him satisfaction. If stealing and lying meet with approval from the people about him, they are right to him. To steal and be caught is wrong to the average child of the streets, because that brings punishment and annoyance. He has no standards of judging other than the example of others and his own satisfaction and annoyance. The non-moral period, then, is characterized by the formation of habits--which outwardly conform to moral law, or are contrary to it, according as his environment directs.
The need to form habits that do conform, that are for the social good, is evident. By having many habits of this kind formed in early childhood, truthfulness, consideration for others, respect for poverty, promptness, regularity, taking responsibility, and so on, the dice are weighted in favor of the continuation of such conduct when reason controls. The child has then only to enlarge his view, build up his principles in accord with conduct already in operation--he needs only to rationalize what he already possesses. On the other hand, if during early years his conduct violates moral law, he is in the grip of habits of great strength which will result in two dangers. He may be blind to the other side, he may not realize how his conduct violates the laws of social progress; or, knowing, he may not care enough to put forth the tremendous effort necessary to break these habits and build up the opposite. From the standpoint of conduct this non-moral period is the most important one in the life of the child. In it the twig is bent. To urge that a child cannot understand and therefore should be excused for all sorts of conduct simply evades the issue. He is forming habits--that cannot be prevented; the question is, Are those habits in line with the demands of social efficiency or are they in violation of it?
But character depends primarily on deliberate choice. We dare not rely on blind habit alone to carry us through the crises of social and spiritual adjustment. There will arise the insistent question as to whether the habitual presupposition is right. Occasions will occur when several possible lines of conduct suggest themselves; what kind of success will one choose, what kind of pleasure? Choice, personal choice, will be forced upon the individual. This problem does not usually grow acute until early adolescence, although it may along some lines present itself earlier. When it appears will depend to a large extent on the environment. For some people in some directions it never comes. It should come gradually and spontaneously. This period is the period of transition, when old habits are being scrutinized, when standards are being formulated and personal responsibility is being realized, when ideals are made vital and controlling. It may be a period of storm and stress when the youth is in emotional unrest; when conduct is erratic and not to be depended on; when there is reaction against authority of all kinds. These characteristics are unfortunate and are usually the result of unwise treatment during the first period. If, on the other hand, the period of transition is prepared for during the preadolescent years by giving knowledge, opportunities for self-direction and choice, the change should come normally and quietly. The transition period should be characterized by emphasis upon personal responsibility for conduct, by the development of social ideals, and by the cementing of theory and practice. This period is an ever recurring one.
The transition period is followed by the period of true morality during which the conduct chosen becomes habit. The habits characteristic of this final period are different from the habits of the non-moral period, in that they have their source in reason, whereas those of the early period grew out of instincts. This is the period of most value, the period of steady living in accordance with standards and ideals which have been tested by reason and found to be right. The transition period is wasteful and uncertain. True morality is the opposite. But so long as growth in moral matters goes on there is a continuous change from transition period to truly moral conduct and back again to a fresh transition period and again a change to morality of a still higher order. Each rationalized habit but paves the way for one still higher. Morality, then, should be a continual evolution from level to level. Only so is progress in the individual life maintained.
Morality, then, requires the inhibition of some instincts and the perpetuation of others, the formation of habits and ideals, the development of the power to think and judge, the power to react to certain abstractions such as ought, right, duty, and so on, the power to carry into execution values accepted. The general laws of instinct, of habit, the response by piecemeal association, the laws of attention and appreciation, are active in securing these responses that we call moral, just as they are operative in securing other responses that do not come under this category. It is only as these general psychological laws are carried out sufficiently that stable moral conduct is secured. Any violation of these laws invalidates the result in the moral field just as it would in any other. There is not one set of principles governing moral conduct and another set governing all other types of conduct. The same general laws govern both. This being true, there is no need of discussing in detail the operation of laws controlling moral conduct--that has all been covered in the previous chapters. However, there are some suggestions which should be borne in mind in the application of these laws to this field.
First, it is a general principle that habits, to be fixed and stable, must be followed by satisfactory results and that working along the opposite line, that of having annoyance follow a lapse in the conduct, is uneconomical and unreliable. This principle applies particularly to moral habits. Truth telling, bravery, obedience, generosity, thought for others, church going, and so on must be followed by positive satisfaction, if they are to be part of the warp and woof of life. Punishing falsehood, selfishness, cowardice, and so on is not enough, for freedom from supervision will usually mean rejection of such forced habits. A child must find that it pays to be generous; that he is happier when he coöperates with others than when he does not. Positive satisfaction should follow moral conduct. Of course this satisfaction must vary in type with the age and development of the child, from physical pleasure occasioned by an apple as a reward for self-control at table to the satisfaction which the consciousness of duty well done brings to the adolescent.
Second, the part played by suggestion in bringing about moral habits and ideals must be recognized. The human personalities surrounding the child are his most influential teachers in this line. This influence of personalities begins when the child is yet a baby. Reflex imitation first, and later conscious imitation plus the feeling of dependence which a little child has for the adults in his environment, results in the child reflecting to a large extent the characters of those about him. Good temper, stability, care for others, self-control, and many other habits; respect for truth, for the opinion of others, and many other ideals, are unconsciously absorbed by the child in his early years. Example not precept, actions not words, are the controlling forces in moral education. Hence the great importance of the characters of a child's companions, friends, and teachers, to say nothing of his parents. Next to personalities, theaters, moving pictures, and books, all have great suggestive power.
Third, there is always a danger that theory become divorced from practice, and this is particularly true here because morality is conduct. Knowing what is right is one thing, doing it is another, and knowing does not result in doing unless definite connections are made between the two. Instruction in morals may have but little effect on conduct. It is only as the knowledge of what is right and good comes in connection with social situations when there is the call for action that true morality can be gained. Mere classroom instruction cannot insure conduct. It is only as the family and the school become more truly social institutions, where group activity such as one finds in life is the dominant note, that we can hope to have morality and not ethics, ideals and not passive appreciation, as a result of our teaching.