Pedagogical Anthropology

by Maria Montessori

Well, this is precisely what scientific pedagogy is trying to do, through a rational education of the senses: to correct false perceptions and straighten out the warped and twisted mentality of abnormal children; and little by little, through repetition of the same lessons under different forms, and the establishment of a cooperation of all the senses, the perception of objects tends to approach nearer and nearer to the normal. Meanwhile, hygienic or medical treatment may be used to correct the accompanying physical defects.

Accordingly, we are able to modify an abnormal personality by means of rational medico-pedagogic treatment; and it is by this means alone, and not through destructive coercion, that we may hope to approach the greatly desired goal.

Lastly, it is also necessary, in the etiology of crime, to take into consideration the environment, the bad example, the brutality, the absence of affection, all of which are things which might well pervert the mind of even a normal individual; and when such conditions exist, the removal of the transgressor to a different environment where he may have the benefit of physical, intellectual and moral hygiene, may result in completely transforming him. In these sad cases nothing short of the profoundest love will serve to redeem and even transform into a hero the man who has fallen into evil ways through misfortune.

No one can any longer believe that coercive measures should be added to the cruelty of the environment which oppresses the transgressor. If he has gone astray in the midst of sorrow it will be only through consolation that he can be born again to a new life; if he lost the straight path amid arid wastes, nothing short of a purifying and assuaging spiritual water will enable him to recover his path. As a sign of our humanity let us keep a smile upon our lips and our hearts free of all harshness of offense or defense; our weapons are intelligence and love and it is only by these weapons that we can become conquerors.

But, it may be answered, granted that the education of abnormal persons, and more especially juvenile delinquents, constitutes a complex work in which medicine, a special environment, and the methods of scientific pedagogy contribute harmoniously through diverse ways to the ultimate goal: yet in actual practice how are we to intervene to render docile these rebels whom society itself, with all the forces at its disposal, recognises as dangerous and condemns to isolation? In short, it is argued, a more direct method will be required for their moral education; a clear-cut method to offset that equally direct form consisting of coercion and punishment that are now the consequence of the reprehensible act. Under all the conditions to be considered in regard to the biopathological factors and the social environment, there still remains another element and the most evident of all, namely, the immediate and practical influence exerted directly upon the minds of wayward children. We may say quite truly that beneath the pathological facts and the social injustices, there exists something more profound which, for the sake of simplicity we may call the soul of humanity. Something which responds from soul to soul, which may be aroused from the depths of subconsciousness like a surprise, which may be touched and reveal itself in an outburst of affection previously hidden and unsuspected. Unknown profundities of the spirit, that seem to merge into the eternity of the universe itself and unexpectedly produce new forms as in a chemical reaction. And this is what we really mean by "moral education."

Well, in order to accomplish such a lofty work, we do not need to find a method. Method is always more or less mechanical. Here, on the contrary, is the supreme expression of human life—an evocation of the superman. What we need to find is not a method, but a Master.

Séguin, in his glorious treatise on scientific pedagogy, dedicates a chapter to the training of the teacher of defective children. The teacher of abnormal pupils is not an educator, he is a creator; he must have been born with special gifts, as well as to have perfected himself for this high task. He ought, says Séguin, to be handsome in person, and strong as well, so that he may attract and yet command; his glance should be serene, like that of one who has gained victories through faith and has attained enduring peace; his manner should be imperturbable as that of one not easily persuaded to change his mind. In short, he ought to feel beneath him the solid rock, the foundation of granite on which his feet are planted and his steps assured. From this solid base, he should rise commandingly, like a magician. His voice should be gentle, melodious, and flexible, with bursts of silvery and resounding eloquence, but always without harshness. Séguin describes the methods by which the teacher should educate his own voice, speech and gesture; he should take a course in facial expression and declamation, like a great actor who is preparing to win favor of the select and critical public of the proudest capital.

For, as a matter of fact, he must attract the minds and souls of human beings who are almost inaccessible, beings who form whole armies in the world, entire peoples, they are so numerous; powerful human armies that threaten society with terrible punishment and bring about cruel executions.

But the perfect teacher must possess something more than physical beauty and acquired art; he must have the loftiness of a soul ardent for its mission; yet even this may be cultivated and perfected. The teacher must "perfect himself" in his moral nature. There are men, who from the moment they make their appearance, exert a sort of fascination; everyone else becomes silent in their presence. It is almost as though some natural fluid emanated from them and spread to the others, so profoundly does everyone feel the attraction. When such a man speaks, the words seem, as if by magic, to touch the profoundest recesses of the heart. Hypnotists and magicians! Conquerors of souls! Valiant souls themselves; souls with a great mission!

Well, this is more or less what is demanded of the teacher of abnormal children. He ought to be conscious of his personal dignity and human virtue, and of a sincere love for the children whom it is his task to redeem; his own greatness must overcome their wretchedness. And if he continues to perfect himself and to mount toward the moral altitudes, cultivating at the same time a love for his own mission, he will, as if by magic, become an educator; he will feel that a magic power of suggestion goes forth from him and conquers; the work of redemption will then seem to accomplish itself like a conflagration which has been kindled from some central point and spreads in rolling flames through the dried undergrowth.