Neville Landless described his training to Canon Crisparkle in telling words:
“And to finish with, sir: I have been brought up among abject and servile dependents of an inferior race, and I may easily have contracted some affinity with them. Sometimes I don’t know but that it may be a drop of what is tigerish in their blood.”
There is a profound philosophy of one phase of the evils of coercion in this statement. Coercion does not always destroy power by blighting it. Often the power that was intended to bless turns to poison when it is repressed, and makes men hypocritical and tigerish. It is true, too, that a child who is brought up with the idea of dominating a servile class, or even servile individuals, can never have a true conception of his own freedom.
Dickens was not satisfied with his numerous and sustained attacks on the more violent forms of coercion and repression. He began in Edwin Drood to draw a picture of Mrs. Crisparkle, the mother of the Canon, to show that the placid firmness of her strong will had a baleful influence on character. Her character was not completed, but the outlines given are most suggestive. What could surpass the absolute indifference she showed to the slightest consideration for the individuality or opinions of other people when she spoke of her wards, who were grown up, it should be remembered, to young manhood and womanhood.
“I have spoken with my two wards, Neville and Helena Landless, on the subject of their defective education, and they give in to the plan proposed; as I should have taken good care they did, whether they liked it or not.”
How exquisitely he reveals the character of the eminently dogmatic, though quiet, Christian lady by her remarking so definitely to her son, the Canon:
“I have no objection to discuss it, Sept. I trust, my dear, I am always open to discussion.” There was a vibration in the old lady’s cap, as though she internally added, “And I should like to see the discussion that would change my mind!”
Dickens meant to show that whether the coercion partook of the nature of that exercised by Squeers or Mrs. Crisparkle, it resulted in forcing those compelled to submit to it to “give in,” and that all children who are regularly made to “give in” acquire the habit of “giving in,” and eventually become “give-iners” and hypocrites until circumstances make them rebels and anarchists. So he condemned every form of coercion, and taught the doctrine of true freedom for the child as a necessary element in his best development. When this doctrine is fully understood men will soon become truly free. All true education has been a movement toward freedom. All true national advancement has been toward more perfect freedom. The ideal of national, constitutional liberty has changed in harmony with the educational revelations of the broadening conception of freedom; and more progressive conceptions of national liberty have rendered it necessary for the educators to reveal truer, freer methods of training children in harmony with the higher national organization.
When the ideal of national organization was the divine right of kings to rule their subjects by absolute authority, the system of national organization required passive obedience on the part of the subject. To secure this coercive discipline the prompt submission of the child to the immediate authority over him was the ideal process. Passive submission was required as the full duty of the citizen, and passive obedience was the desired product of the school. But the new ideal of government is rule by the people through their representatives, and national citizenship means the intelligent co-operation of independent individuals; so the true educational ideal is a free selfhood, and a free selfhood in maturity demands a free selfhood in childhood. To secure this it is essential that schools shall become “free republics of childhood.”
“But a free selfhood in childhood must lead to anarchy,” say those who cling to the coercive ideal. Anarchy never springs from freedom. Anarchy is the foul son of coercion. True freedom does not include liberty to do wrong. The “perfect law of liberty” is the only basis for perfect happiness, because it is not freedom beyond law, but freedom within law, freedom because of law. Law should never be coercive to the child. When it becomes so the law is wrong and it makes the child wrong, and produces the apperceptive centres of anarchy in feeling and thought out of the very elements that should have produced joyous co-operation. Law should give the child consciousness of power, and not of restraint. Undirected selfhood, uncontrolled selfhood, is not true freedom. The exercise of power without limitations leads to confusion, indecision, and anarchy in everything except its spirit of rebellion. The guidance and control of adulthood and the limitations of law are necessary to the accomplishment of the best results in the immediate product of effort put forth by the child, in the effect on his character, and in the development of a true consciousness of freedom in his life.