“When the space to be filled is extensive, when the province to be ruled is large, when the whole to be represented is composed of many parts, then brotherly union of those who are of one mind is displayed. And when those who are of one mind meet and put their hearts into the same effort, then either the work already begun is extended or begun again as a joint production.”—E., p. 107.
Froebel describes such joint work first in the Keilhau schoolroom—his own phrase is “education room”—where the younger boys are using building blocks, sand, sawdust, and moss, which they have brought in from the forest around and then among the older boys.
“Down yonder by the brook, how busy are the older boys with their work! They have made canals with locks, bridges and seaports, dams and mills, each undisturbed by the others. But now the water is to be used to carry ships from one level to another, and now, at every stage, each boy asserts his own rights while recognizing the rights of others. How can they settle their difficulties? Only by making agreements, and so, like States, they bind themselves by strict treaties.”—E., p. 111.
Of games of physical movement, running, wrestling, etc., Froebel writes:
“It is the sense of power, the sense of its increase, both as an individual and as a member of a group, that fills the boy with joy, in these games.… The boy tries to see himself in his companions, to weigh and measure himself by them, to find and know himself by their help. Thus the games directly influence and educate the boy for life, they awake and cultivate many civic and moral virtues. Every town should have its common playground for the boys. Glorious would be the results from this for the entire community. For at this stage of development games whenever possible are held in common, thus developing the sense of community and the laws and requirements of a community.”—E., p. 113.
Froebel had studied boys to some purpose, and he tells us not, however, to expect too much in the way of social virtues. Justice, self-control, honesty, courage and “severe criticism of pleasant indolence” may be expected, but mutual forbearance and consideration for those who are weaker or less familiar with the game, though not entirely lacking, are referred to as “the more delicate blossoms” of the playground. It is here that he says with wise moderation, “The feeling of power must precede its cultivation.”
The social instinct does not suddenly spring into existence in boyhood. It has its roots in what Froebel calls the Feeling of Community which unites the child first with the mother, then with father, brothers and sisters.
“We cannot deny that there is at present among children and boys little gentleness, mutual forbearance … indeed, there is much egotism, unfriendliness and roughness. This is clearly due not only to the absence of early cultivation of the feeling of community, but this sympathy between parents and children is too often disturbed, yes even annihilated.”—E., p. 119.
The sympathy of the little child ought to be trained and is trained by the wise mother always through action.
“Mother love seeks to awaken and to interpret the feeling of community, which is so important, between the child and the father, brother and sister, saying while she draws the child’s little hand caressingly across the face of the father or of the little sister, ‘Love the dear father—the little sister.’”—E., p. 69.