On the Imitation of Nature in Teaching the Practical Use of Knowledge
by means of the Moral Sense, or Conscience.
In a former chapter we endeavoured to collect a few facts specially connected with the moral sense, as exhibited in the young, and the methods which Nature employs, when conscience is made use of for the application of their knowledge.[23] We shall in this chapter offer a few additional remarks on the imitation of Nature in this important department; but before doing so, it will be proper to clear our way by making a few preliminary observations.
No one disputes the general principle, that education is proper for man;—and if so, then education must be beneficial in all circumstances, and at every period of his life. In particular, were we to ask whether education were necessary in early childhood, and infancy, universal experience would at once answer the question, and would demonstrate, that it is much more necessary and more valuable at that season, than at any future period of the individual's life. In proof of this, we find, that enlightened restraint upon the temper, and a regulating care with regard to the conduct, are productive of the most beneficial results; while, on the contrary, when this discipline is neglected, the violence of self-will generally becomes so strong, and the checks upon the temper so weak, that the character of the child formed at this period may be such as to make him for life his own tormentor, and the pest of all with whom he is to be associated.—No one can reasonably deny this; and the conclusion is plain, that education of some kind or other is really more necessary for the infant and the child, than it is either for the youth or the man.
If this general principle be once admitted, and we set it down as an axiom that the infant and the child are to learn something,—it naturally follows, that we are required to teach them those useful things for which Nature has more especially fitted them; while we are forbidden to force branches of knowledge upon them of which they are incapable. Our object then, ought to be to ascertain both the positive and the negative of this proposition; endeavouring to find out what the infant and child are capable of learning, and what they are not. Now it is an important fact, not only that infants and young children are peculiarly fitted, by the constitution of their minds and affections, for learning and practising the principles of religion and morals; but it is still more remarkable, that they are, for a long period, incapable of learning or practising any thing else. If this can be established, then nothing can be more decisive as to the intention of Nature, that moral and religious training, is not only the great end in view by a course of education generally, but that it is, and ought always to be, the first object of the parent and teacher, and the only true and solid basis upon which they are to build all that is to follow. Let us therefore for a moment enquire a little more particularly into this important subject.
When we carefully examine the conduct of an enlightened and affectionate mother or nurse with the infant, as soon as it can distinguish right from wrong and good from evil, we find it to consist of two kinds, which are perfectly distinct from each other. The one regards the comfort and physical welfare of the child;—the other regards the regulation of its temper, its passions, and its conduct. It is of the latter only that we are here to speak.
When this moral training of the judicious mother is examined, we find it uniformly and entirely to consist in an indefatigable watchfulness in preventing or checking whatever is evil in the child, and in encouraging, and teaching, and training to the practice of whatever is good. She is careful to enforce obedience and submission in every case;—to win and encourage the indications of affection; to check retaliation or revenge; to subdue the violence of passion or inordinate desire;—to keep under every manifestation of self-will;—and to soothe down and banish every appearance of fretfulness and bad temper. In short, she trains her young charge to feel and to practise all the amiable and kindly affections of our nature, encouraging and commending him in their exercise;—while, on the contrary, she prevents, discourages, reproves, and if necessary punishes, the exhibition of dispositions and conduct of an opposite kind. This, as every one who has examined the subject knows, is the sum and substance of the mother's educational efforts during this early period of her child's progress;—and what we wish to press upon the observation of the reader is, that the child at this period is literally incapable of learning any thing else which at all deserves the name of education. He may be taught to be obedient; to be submissive; to be kind and obliging; to moderate, and even to suppress his passions; to controul his wishes and his will;—to be forbearing and forgiving;—and to be gentle, peaceable, orderly, cleanly, and perhaps mannerly. Is there any thing else?—Is there any one element of a different kind, that ever does, or ever can enter into the course of an infant or young child's education? If there be, what is it?—Let it be examined;—and we have no hesitation in saying, that if it be "education," or any thing that deserves the name, it will be found to resolve itself into some one or other of the moral qualities which we have above enumerated. If therefore children, during the earlier stages of their educational progress are to be taught at all, religion and morals must be, the subjects, seeing that they are for a long period capable of learning nothing else. And it is here worthy of especial notice, that in teaching religion and morals, there is a negative as well as a positive scale;—and experience has uniformly demonstrated, that if the parent or teacher neglect to improve the child by raising him in the positive side, he will, by his own efforts, sink deeper in the negative. Selfishness, as exhibited in the natural depravity of human nature, will in all such cases strengthen daily; and all the evil passions which selfishness and self-will call into exercise, will then be strengthened and confirmed perhaps for life.
But while we perceive that the young are incapable of learning any thing else than what is properly termed religion and morals, we find it to be equally true, that they are peculiarly fitted and furnished by Nature for making rapid and permanent progress whenever religion and morals are made the subjects of regular instruction and training. Few who have considered carefully the facts stated above, will question the accuracy of this assertion in so far as morals are concerned; but there are some who will doubt the capacity of infants and children to be influenced by religion. Now this doubt arises from not observing the difference,—and the only difference,—that exists between morality and religion. A man or a child is moral when he is kind and forgiving for his own sake, and to please himself or his parents;—but he is religious when he does the same thing for conscience sake, and to please God. Now children, by the very constitution of their minds, are well fitted for receiving all that kind of religious knowledge which acts upon the feelings, and influences the conduct; while the heart is peculiarly sensitive, and is disposed to bend under the influence of every expression of affection and tenderness exhibited by others towards them. Their faith in all that they are told, as we have seen, is unhesitating and entire; and the capacity of their lively imaginations, for comprehending things mighty and sublime, which is too often abused by the ideas of giants, and ogres, and ghosts, is sanctified and refined by hearing of the greatness, and goodness, and love of the great Creator of heaven and of earth. When they are informed of his affection and tenderness to them individually;—of his mercy and grace in saving them from the awful consequences of sin by the substitution of his own Son for their sakes;—of his numerous benefits, and his unceasing care;—of his constant presence with them though unseen; and of his hatred of sin, and his love of holiness;—there is no mixture of doubt to neutralize the effects of these truths; and they much more willingly and unreservedly give themselves up to their influence, than those who are older. Hence, the repeated declarations of our Lord, that "unless we become as little children, we shall in no case enter into the kingdom of God." A simple enumeration therefore of the benefits they have received from this kind and condescending heavenly Father, is well fitted to fill the heart of an unsophisticated child with affection and zeal,—and most powerfully to constrain him to avoid every thing that he is told will grieve and offend him, and to watch for opportunities to do what he now knows will honour and please him. This is religion; and it is peculiarly the religion of the young;—and that man or woman will be found most religious, who, both in spirit and in action, shall approach nearest to it in its purity and simplicity.
From all these considerations we see, that Nature has intended that the first part of the child's education shall consist almost exclusively of moral and religious training;—and this we think cannot be disputed by any one who considers the above facts dispassionately, or who will allow his mind to act as it ought to do under the influence of ascertained truth. We shall now therefore offer a few remarks on the manner in which this may most effectually be carried into effect; or, in other words, how Nature may most successfully be imitated in the application of knowledge by means of the moral sense.
1. The first thing to be observed here then is, that the early efforts of the parent or teacher are to be employed for disciplining the child under the influence of the executive powers of conscience.—The child is to be trained to the perfect government of his inclinations and temper, by a watchful attention on the part of the parent to every instance of their exhibition in his daily conduct, the regulation of the desires, the softening down of the passions, the eradicating of evil propensities, the restraining and overcoming the exercise of self-will, the converting of selfishness into benevolence, and the cultivating and strengthening of self-controul within, and of sympathy, and forbearance, and kindness to all without. These are the great ends which the parent and teacher are to have in view in all their dealings with the child. They are, in short, to take care that their pupil be reduced to a state of enlightened submission, and uniform obedience; and for that purpose, they are to employ all the means and the machinery provided by Nature, in the use of which she has afforded them abundant examples.
In the accomplishment of these ends, the agent employed has much in her power. It is a delicate, as well as an important work; and here, more than perhaps in any after period of the child's educational progress, an affectionate and enlightened agency is of the greatest importance. In that constant watchfulness and exertion, necessary to check or to controul the unceasing and often unreasonable desires of a froward child, there is naturally created in the mind of a hireling or a stranger, a feeling of irritation and dislike, which nothing but enlightened philanthropy, or high moral principle, will ever be able thoroughly to overcome;—and these qualifications are scarcely to be expected in those who are usually picked up to assist the mother during this important season. In families, Nature has graciously balanced this effect, and amply provided for it, in the deep-seated and unalterable affection of the parent. The mother then is the proper agent, selected and duly qualified by Nature for superintending this important work during this early period. The out-bursts and irregularities of natural depravity in the young, must be met by an unconquerable affection, exhibited in the exercise of gentleness, guided by firmness;—of kindness and forbearance, combined with a steady and an untiring perseverance. Irregularity or caprice in the nurse, may be the ruin of the morals of the child. The selection of assistance here is often requisite, and yet how few comparatively of those into whose hands children and infants are placed, possess the high qualifications necessary for this important occupation?[24] The parent who from any cause is prevented from taking charge of the superintendence of her offspring at this period, incurs a serious responsibility in the choice of her assistant; for if these qualifications be awanting, or, if they be not exercised by the nurse or the keeper, the happiness and moral welfare of the child during life are in imminent danger.