The Reconstructed School.
by Francis B. Pearson.
PREFACE
In our school processes there are many constants which have general recognition as such by thoughtful people. On the other hand, there are many variables which should be subjected to close scrutiny to the end that they may be made to yield forth the largest possible returns upon the investment of time and effort. These phases of school procedure const.i.tute the real problem in the work of reconstruction, and the following pages represent an effort to point the way toward larger and better results in the realm of these variables. In general, the aims and purposes of the worker determine the quality of the work done. If, therefore, this volume succeeds in stimulating teachers to elevate the goals of their endeavors, it will have accomplished its purpose.--F.B.P.
THE RECONSTRUCTED SCHOOL
CHAPTER ONE
A PRELIMINARY SURVEY OF THE TASK BEFORE THE SCHOOL
When people come to think alike, they tend to act alike; unison in thinking begets unison in action. It is often said that the man and wife who have spent years together have grown to resemble each other; but the resemblance is probably in actions rather than in looks; the fact is that they have had common goals of thinking throughout the many years they have lived together and so have come to act in unison. The wise teacher often adjusts difficult situations in her school by inducing the pupils to think toward a common goal. In their zeal for a common enterprise the children forget their differences and attain unison in action as the result of their unison in thinking. The school superintendent knows full well that if he can bring teachers, pupils, and parents to think toward a common goal, he will soon have unity of action. When people catch step mentally, they do the same physically, and as they move forward along the paths of their common thinking, their ways converge until, in time, they find themselves walking side by side in amiable and agreeable converse.
In the larger world outside the school, community enterprises help to generate unity of thinking and consequent unity of action. The pastor finds it one of his larger tasks to establish a focus for the thinking of his people in order to induce concerted action. If the enterprise is one of charity, the neighbors soon find themselves vying with one another in zeal and good will. In the zest of a common purpose they see one another with new eyes and find delight in working with people whose society they once avoided. They can now do teamwork, because they are all thinking toward the same high and worthy goal; lines of demarcation are obliterated and spirits blend in a common purpose. Unity of action becomes inevitable as soon as thinking becomes unified.
Cooperation follows close upon the heels of community thinking. In the presence of a great calamity, rivalries, differences of creed and party, and long-established animosities disappear in the zeal for beneficent action. In the case of fire or flood people are at one in their actions because they are thinking toward the common goal of rescue. They act together only when they think together. Indeed, cooperation is an impossibility apart from unified thinking. Herein lies the efficacy of leadership. It is the province of the leader to induce unity of thinking, to animate with a common purpose, knowing that united action will certainly ensue. If he can cause the thinking of people to center upon a focal point, he establishes his claim to leadership.
What is true of individuals is true, also, of nations. Before they can act in concert, they must think in concert, and, to do this, they must acquire the ability to think toward common goals. If, to ill.u.s.trate, all nations should come to think toward the goal of democracy, there would ensue a closer sympathy among them, and, in time, modifications of their forms of government would come about as a natural result of their unity of thinking. Again, if all nations of the world should set up the quality of courage as one of the objectives of their thinking they would be drawn closer together in their feelings and in their conduct. If the parents and teachers of all these nations should strive to exorcise fear in the training of children, this purpose would const.i.tute a bond of sympathy among them and they would be encouraged by the reflection that this high purpose was animating parents and teachers the world around. Courage, of course, is of the spirit and typifies many spiritual qualities that characterize civilization of high grade. It is quite conceivable that these qualities of the spirit may become the goals of thinking in all lands. Thus the nations would be brought into a relation of closer harmony. Had a score of boys shared the experience of the lad who grew into the likeness of the Great Stone Face, their differences and disparities would have disappeared in the zeal of a common purpose and they would have become a unified organization in thinking toward the same goal.
We cannot hope to achieve the brotherhood of man until the nations of the world have directed their thinking toward the same goals. What these goals shall be must be determined by competent leadership through the process of education. When we think in unison we are taken out of ourselves and become merged in the spirit of the goal toward which we are thinking. If we were to agree upon courage as one of the spiritual qualities that should characterize all nations and organize all educational forces for the development of this quality, we should find the nations coming closer to one another with this quality as a common possession. Courage gives freedom, and in this freedom the nations would touch spiritual elbows and would thus become spiritual confederates and comrades. By generating and developing this and other spiritual qualities the nations would become merged and unity of feeling and actions would surely ensue. Since love is the greatest thing in the world, this quality may well be made the major goal toward which the thinking of all nations shall be directed. When all peoples come to think and yearn toward this goal, hatred and strife will be banished and peace and righteousness will be enthroned in the hearts of men. When there has been developed in all the nations of the earth an ardent love for the true, the beautiful, and the good, civilization will step up to a higher level and we shall see the dawn of unity.
We who are indulging in dreams of the brotherhood of man must enlarge our concept of society before we can hope to have our dreams come true. It is a far cry from society as a strictly American affair to society as a world affair. The teaching of our schools has had a distinct tendency to restrict our notion of society to that within our own national boundaries.
In this we convict ourselves of provincialism. Society is far larger than America, or China, or Russia, or all the islands of the sea in combination. It may entail some straining at the mental leash to win this concept of society, but it must be won as a condition precedent to a fair and just estimate of what the function of education really is and what it is of which the schoolhouse must be an exponent. Society must be thought of as including all nations, tribes, and tongues. In our thinking, the word "society" must suggest the hut that nestles on the mountain-side as well as the palace that fronts the stately boulevard. It must suggest the cape that indents the sea as well as the vast plain that stretches out from river to river. And it must suggest the toiler at his task, the employer at his desk, the man of leisure in his home, the voyager on the ocean, the soldier in the ranks, the child at his lessons, and the mother crooning her baby to sleep.
We descant volubly upon the subjects of citizenship and civilization but, as yet, have achieved no adequate definition of either of the terms upon which we expatiate so fluently. Our books teem with admonitions to train for citizenship in order that we may attain civilization of better quality. But, in all this, we imply American citizenship and American civilization, and here, again, we show forth our provincialism. But even in this restricted field we arrive at our hazy concept of a good citizen by the process of elimination. We aver that a good citizen does not do this and does not do that; yet the teachers in our schools would find it difficult to describe a good citizen adequately, in positive terms. Our notions of good citizenship are more or less vague and misty and, therefore, our concept of civilization is equally so.
Granting, however, that we may finally achieve satisfactory definitions of citizenship and civilization as applying to our own country, it does not follow that the same definitions will obtain in other lands. A good citizen according to the Chinese conception may differ widely from a good citizen in the United States. Topography, climate, a.s.sociations, occupations, traditions, and racial tendencies must all be taken into account in formulating a definition. Before we can gain a right concept of good citizenship as a world affair we must make a thoughtful study of world conditions. In so doing, we may have occasion to modify and correct some of our own preconceived notions and thus extend the horizon of our education.
What society is and should be in the world at large; what good citizenship is and ought to be in the whole world; and what civilization is, should be, and may be as a world enterprise--these considerations are the foundation stones upon which we must build the temple of education now in the process of reconstruction. Otherwise the work will be narrow, illiberal, spasmodic, and sporadic. It must be possible to arrive at a common denominator of the concepts of society, citizenship, and civilization as pertaining to all nations; it must be possible to contrive a composite of all these concepts to which all nations will subscribe; and it must be possible to discover some fundamental principles that will const.i.tute a focal point toward which the thinking of all nations can be directed. Once this focal point is determined and the thinking of the world focused upon it, the work of reconstruction has been inaugurated.
But the task is not a simple one by any means; quite the contrary, for it is world-embracing in its scope. However difficult the task, it is, none the less, altogether alluring and worthy. It is quite within the range of possibilities for a book to be written, even a textbook, that would serve a useful purpose and meet a distinct need in the schools of all lands. At this point the question of languages obtrudes itself. When people think in unison a common language is reduced to the plane of a mere convenience, not a necessity. The buyer and the seller may not speak the same language but, somehow, they contrive to effect a satisfactory adjustment because their thinking is centered upon the same objective. When thinking becomes cosmopolitan, conduct becomes equally so. If this be conceded, then it is quite within the range of possibilities to formulate a course of study for all the schools of the world, if only we set up as goals the qualities that will make for the well-being of people in all lands. True, the means may differ in different lands, but, even so, the ends will remain constant. A thousand people may set out from their homes with Rome as their destination. They will use all means of travel and speak many languages as they journey forward, but their destination continues constant and they will use the best means at their command to attain the common goal. Similarly, if we set up the quality of loyalty as one of our educational goals, the means may differ but the goal does not change and, therefore, the nations will be actuated by a common purpose in their educational endeavors.
The one thing needful for the execution of this ambitious program of securing concerted thinking is to have in our schools teachers who are world-minded, who think in world units. Such teachers, and only such, can plan for world education and world affairs, and bring their plans to a successful issue. Some teachers seem able to think only of a schoolroom; others of a building; others of a town or township; still others of a state; some of a country; and fewer yet of the world as a single thing. A person can be no larger than his unit of thinking. One who thinks in small units convicts himself of provincialism and soon becomes intolerant. Such a person arrogates to himself superiority and inclines to feel somewhat contemptuous of people outside the narrow limits of his thinking. If he thinks his restricted horizon bounds all that is worth knowing, he will not exert himself to climb to a higher level in order that he may gain a wider view. He is disdainful and intolerant of whatever lies beyond his horizon, and his att.i.tude, if not his words, repeats the question of the culpable Cain, "Am I my brother"s keeper?" He is encased in an armor that is impervious to ordinary appeal. He is satisfied with himself and asks merely to be let alone. He is quite content to be held fast bound in his traditional moorings without any feeling of sympathy for the world as a whole.
The reverse side of the picture reveals the teacher who is world-minded.
Such a teacher is never less than magnanimous; intolerance has no place in his scheme of life; he is in sympathy with all nations in their progress toward light and right; and he is interested in all world progress whether in science, in art, in literature, in economics, in industry, or in education. To this end he is careful to inform himself as to world movements and notes with keen interest the trend and development of civilization. Being a world-citizen himself, he strives, in his school work, to develop in his pupils the capacity and the desire for world-citizenship. With no abatement of thoroughness in the work of his school, he still finds time to look up from his tasks to catch the view beyond his own national boundaries. If the superintendent who is world-minded has the hearty cooperation of teachers who are also world-minded, together they will be able to develop a plan of education that is world-wide. To produce teachers of this type may require a readjustment and reconstruction of the work of colleges and training schools to the end that the teachers they send forth may measure up to the requirements of this world-wide concept of education. But these inst.i.tutions can hardly hope to be immune to the process of reconstruction. They can hardly hope to cite the past as a guide for the future, for traditional lines are being obliterated and new lines are being marked out for civilization, including education in its larger and newer import.
CHAPTER TWO
THE PAST AS RELATED TO THE PRESENT
In a significant degree the present is the heritage of the past, and any critical apprais.e.m.e.nt of the present must take cognizance of the influence of the past. That there are weak places in our present civilization, no one will deny; nor will it be denied that the sources of some of these may be found in the past. We have it on good authority that "the fathers have eaten sour grapes and the children"s teeth are set on edge." Had the eating of sour grapes in the past been more restricted, the present generation would stand less in need of dentistry. When we take an inventory of the people of the present who are defective in body, in mind, or in spirit, it seems obvious that the consumption of sour grapes, in the past, must have been quite extensive. If the blood of the grandfather was tainted, it is probable that the blood of the grandchild is impure.
The defects of the present would seem to const.i.tute a valid indictment against the educational agencies of the past. These agencies are not confined to the school but include law, medicine, civics, sociology, government, hygiene, eugenics, home life, and physical training. Had all these phases of education done their perfect work in the past, the present would be in better case. It seems a great pity that it required a world war to render us conscious of many of the defects of society. The draft board made discoveries of facts that seem to have eluded the home, the school, the family physician, and the boards of health. Many of these discoveries are most disquieting and reflect unfavorably upon some of the educational practices of the past. The many cases of physical unfitness and the fewer cases of athletic hearts seem to have escaped the attention of physical directors and athletic coaches, not to mention parents and physicians. Seeing that one fourth of our young men have been p.r.o.nounced physically unsound, it behooves us to turn our gaze toward the past to determine, if possible, wherein our educational processes have been at fault.
The thoughtful person who stands on the street-corner watching the promiscuous throng pa.s.s by and making a careful apprais.e.m.e.nt of their physical, mental, and spiritual qualities, will not find the experience particularly edifying. He will note many facts that will depress rather than encourage and inspire. In the throng he will see many men and women, young and old, who, as specimens of physical manhood and womanhood, are far from perfect. He will see many who are young in years but who are old in looks and physical bearing. They creep or shuffle along as if bowed down with the weight of years, lacking the graces of buoyancy and abounding youth. They are bent, gnarled, shriveled, faded, weak, and wizened. Their faces reveal the absence of the looks that betoken hope, courage, aspiration, and high purpose. Their lineaments and their gait show forth a ghastly forlornness that excites pity and despair. They seem the veriest derelicts, tossed to and fro by the currents of life without hope of redemption.
Their whole bearing indicates that they are languid, morbid, misanthropic, and nerveless. They seem ill-nourished as well as mentally and spiritually starved. They seem the victims of inherited or acquired weaknesses that stamp them as belonging among the physically unfit. If the farmer should discover among his animals as large a percentage of unfitness and imperfection, he would reach the conclusion at once that something was radically wrong and would immediately set on foot well-thought-out plans to rectify the situation. But, seeing that these derelicts are human beings and not farm stock, we bestow upon them a sneer, or possibly a pittance by way of alms, and pa.s.s on our complacent ways. Looking upon the imperfect pa.s.sersby, the observer is reminded of the tens of thousands of children who are defective in mind and body and are hidden away from public gaze, a charge upon the resources of the state.
Such a setting forth of the less agreeable side of present conditions would seem out of place, if not actually impertinent, were we inclined to ignore the fact that diagnosis must precede treatment. The surgeon knows full well that there will be pain, but he is comforted by the reflection that restoration to health will succeed the pain. We need to look squarely at the facts as they are in order to determine what must be done to avert a repet.i.tion in the future. We have seen the sins of the fathers visited upon the children to the third and fourth generation and still retained our complacency. We preach temperance to the young men of our day, but fail to set forth the fact that right living on their part will make for the well-being of their grandchildren. We exhibit our thoroughbred live stock at our fairs and plume ourselves upon our ability to produce stock of such quality. In the case of live stock we know that the present is the product of the past, but seem less ready to acknowledge the same fact as touching human animals. We may know that our ancestors planted thorns and yet we seem surprised that we cannot gather a harvest of grapes, and we would fain gather figs from a planting of thistles. But this may not be.
We harvest according to the planting of our ancestors, and, with equal certainty, if we eat sour grapes the teeth of our descendants will surely be put on edge.
If we are to reconstruct our educational processes we must make a critical survey of the entire situation that we may be fully advised of the magnitude of the problem to which we are to address ourselves. We may not blink the facts but must face them squarely; otherwise we shall not get on. We may take unction to ourselves for our philanthropic zeal in caring for our unfortunates in penal and eleemosynary inst.i.tutions, but that will not suffice. We must frankly consider by what means the number of these unfortunates may be reduced. If we fail to do this we convict ourselves of cowardice or impotence. We pile up our millions in buildings for the insane, the feeble-minded, the vicious, the epileptic, and plume ourselves upon our munificence. But if all these unfortunates could be redeemed from their thralldom, and these countless millions turned back into the channels of trade, civilization would take on a new meaning. Here is one of the problems that calls aloud to education for a solution and will not be denied.
One of the avowed purposes of education is to lift society to a higher plane of thinking and acting, and it is always and altogether pertinent to make an inventory to discover if this laudable purpose is being accomplished. Such an inventory can be made only by an a.n.a.lyst; the work cannot be delegated either to a pessimist or to an optimist. In his efforts to determine whether society is advancing or receding, the a.n.a.lyst often makes disquieting discoveries.
It must be admitted by the most devoted and patriotic American that our civilization includes many elements that can truly be denominated frivolous, superficial, artificial, and inconsequential. As a people, we seek to be entertained, but fail to make a nice distinction between entertainment and amus.e.m.e.nt. War, it is true, has caused us to think more soberly and feel more deeply; but the bizarre, the gaudy, and the superficial still make a strong appeal to us. We are quite happy to wear paste diamonds, provided only that they sparkle. So long have we been subst.i.tuting the fict.i.tious for the genuine that we have contracted the habit of loose, fict.i.tious thinking. So much does the show element appeal to us that we incline to parade even our troubles. Simplicity and sincerity, whether in dress, in speech, or in conduct, have so long been foreign to our daily living and thinking that we incline to style these qualities as old-fogyish.
A hundred or more young men came to a certain city to enlist for the war.
As they marched out through the railway station they rent the air with whooping and yells and other manifestations of boisterous conduct. These young fellows may have hearts of gold, but their real manhood was overlaid with a veneer of rudeness that could not commend them to the admiration of cultivated persons. Inside the station was another group of young men in khaki who were quiet, dignified, and decorous. The contrast between the two groups was most striking, and the bystanders were led to wonder whether it requires a world-war to teach our young men manners and whether the schools and homes have abdicated in favor of the cantonment in the teaching of deportment. In the schools and the homes that are to be in our good land we may well hope that decorum will be emphasized and magnified; for decorum is evermore the fruitage of intellectuality and genuine culture.
As a nation, we have been prodigal of our resources and, especially, of our time. We have failed to regard our leisure hours as a liability but, like the lotus eaters, have dallied in the realm of pleasure. Like children at play, we have gone on our pleasure-seeking ways all heedless of the clock, and, when misfortune came and necessity arose, many of us were unwilling and more of us unable to engage in the work of production.
In some localities legislation was invoked to urge us toward the fields and gardens. We have shown ourselves a wasteful people, and in the wake of our wastefulness have followed a dismal train of disasters, cold, hunger, and many another form of distress. Deplore and repent of our prodigality as we may, the effects abide to remind us of our decline from the high plane of industry, frugality, and conservation of leisure. Nor can we hope to avert a repet.i.tion of this crisis unless education comes in to guide our minds and hands aright.
Again, we have been wont to estimate men by what they have rather than by what they are, and to regard as of value only such things as are quoted in the markets. Wall Street takes precedence over the university and to the millionaire we accord the front seat even in some of our churches. We accept the widow"s mite but do not inscribe her name upon the roll of honor. We give money prizes for work in our schools and thus strive to commercialize the things of the mind and of the spirit. We have laid waste our forests, impoverished our fields, and defiled our landscapes to stimulate increased activity in our clearing-houses. Like Jason of old, we have wandered far in quest of the golden fleece. We welcome the rainbow, not for its beauty but for the bag of gold at its end. We seek to scale the heights of Olympus by stairways of gold, fondly nursing the conceit that, once we have scaled these heights, we shall be equal to the G.o.ds.
To indulge in even such a brief review of some of the weak places and defections of society is not an agreeable task, but diagnosis must necessarily precede the application of remedies. If we are to reconstruct education in order to effect a reconstruction of society we must know our problem in advance, that we may proceed in a rational way. Reconstruction cannot be made permanently effective by haphazard methods. We must visualize clearly the objectives of our endeavors in order to obviate wrong methods and futility. We must have the whole matter laid bare before our eyes or we shall not get on in the work of reconstruction. It were more agreeable to dwell upon our achievements, and they are many, but the process of reconstruction has to do with the affected parts. These must be our special care, these the realm for our kindly surgery and the arts of healing. We need to become acutely conscious that the present will become the past and that there will be a new present which will take on the same qualities that now characterize our present. We need to feel that the future will look back to our present and commend or condemn according to the practices of this generation. And the only way to make a sane and right future is to create a sane and right present.
CHAPTER THREE
THE FUTURE AS RELATED TO THE PRESENT
In planning a journey the one constant is the destination. All the other elements are variable, and, therefore, subordinate. So, also, in planning a course of study. The qualities to be developed through the educational processes are the constants, while the agencies by which these qualities are to be attained are subject to change. The course of study provides for the school activities for the child for a period of twelve years, and it is altogether pertinent to inquire what qualities we hope to develop by means of these school activities. To do this effectively we must visualize the pupil when he emerges from the school period and ask ourselves what qualities we hope to have him possess at the close of this period. If we decide upon such qualities as imagination, initiative, aspiration, appreciation, courage, loyalty, reverence, a sense of responsibility, integrity, and serenity, we have discovered some of the constants toward which all the work of the twelve years must be directed. In planning a course of study toward these constants we do not restrict the scope of the pupil"s activities; quite the reverse. We thus enlarge the concept of education both for himself and his teachers and emphasize the fact that education is a continuous process and may not be marked by grades or subjects. For the teachers we establish goals of school endeavor and thus unify and articulate all their efforts. We focus their attention upon the pupil as they would all wish to see him when he completes the work of the school.
If children are asked why they go to school, nine out of ten, perhaps, will reply that they go to school to learn arithmetic, grammar, geography, and history. Asked what their big purpose is in teaching, probably three out of five teachers will answer that they are actuated by a desire to cause their pupils to know arithmetic, grammar, geography, and history.
One of the other five teachers may echo something out of her past acc.u.mulations to the effect that her work is the training for citizenship, and the fifth will say quite frankly that she is groping about, all the while, searching for the answer to that very question. It would be futile to ask the children why they desire knowledge of these subjects and there might be hazard in propounding the same question to the three teachers.
They teach arithmetic because it is in the course of study; it is in the course of study because the superintendent put it there; and the superintendent put it there because some other superintendent has it in his course of study.
Now arithmetic may, in reality, be one of the best things a child can study; but the child takes it because the teacher prescribes it, and the teacher takes it on faith because the superintendent takes it on faith and she cannot go counter to the dictum of the superintendent. Besides, it is far easier to teach arithmetic than it would be to challenge the right of this subject to a place in the course of study. To most people, including many teachers, arithmetic is but a habit of thinking. They have been contracting this habit through all the years since the beginning of their school experience, until now it seems as inevitable as any other habitual affair. It is quite as much a habit of their thinking as eating, sleeping, or walking. If there were no arithmetic, they argue subconsciously, there could be no school; for arithmetic and school are synonymous. Again, let it be said that there is no thought here of inveighing against arithmetic or any other subject of the curriculum. Not arithmetic in itself, but the arithmetic habit const.i.tutes the incubus, the evil spirit that needs to be exorcised.
This arithmetic habit had its origin, doubtless, in the traditional concept of knowledge as power. An adage is not easily controverted or eradicated. The copy-books of the fathers proclaimed boldly that knowledge is power, and the children accepted the dictum as inviolable. If it were true that knowledge is power, the procedure of the schools and the course of conduct of the teachers during all these years would have ample justification. The entire process would seem simplicity itself. So soon as we acquire knowledge we should have power--and power is altogether desirable. The trouble is that we have been confusing knowledge and wisdom in the face of the poet"s declaration that "Knowledge and wisdom, far from being one, have ofttimes no connection." Our experience should have taught us that many people who have much knowledge are relatively impotent for the reason that they have not learned how to use their knowledge in the way of generating power. Gasoline is an inert substance, but, under well-understood conditions, it affords power. Water is not power, but man has learned how to use it in generating power. Knowledge is convenient and serviceable, but its greatest utility lies in the fact that it can be employed in producing power.