It will require indeed, we apprehend, the most untiring industry to master those multifarious treasures, and the highest talent and taste to digest their essence into a compact form…. Another trait in the political aspect of our community, which M. The most absolute monarchs, he remarks , cannot prevent the circulation of works, inculcating democratic doctrines, among their subjects, even at their courts—In the United States there is nothing published, either openly or secretly, in support of aristocratic and arbitrary principles of government.
The inquisition has never been able to suppress the circulation, in Spain, of works opposed to religion. In the United States no such books are written. The governments of Europe are often compelled to punish severely the authors and publishers of immoral works.
In the United States no such punishment takes place, because no one dreams of publishing a work of this description. Now, continues M. There must be a certain number of persons of this description; who constitute, of course a minority of the people. There is nothing to prevent them from expressing their opinions but their respect for the contrary opinion of the majority. Done , consequently, the majority in the United States wield a power more absolute, more tyrannical, than all the inquisitions and despots of Europe a power which is fatal to all freedom, not merely of action and speech, but even of thought.
There is no liberty of mind in America. I know no country where there is less freedom of discussion, less real independence of mind, than in the United States…. The difference between the expression of public opinion on the subjects alluded to, in this country and in Europe, is not so great as he supposes it to be; and so far as it is real, it is easily accounted for by the difference in the state of society.
ASCD Infobrief:Character Education
It is far from being correct, to say that there is no expression of opinion among us against religion, against morals, or against the republican theory of Government. Irreligious and immoral books circulate to a certain extent and are occasionally made the subjects of public prosecution. This, however, we rejoice to say, takes place to a much less extent than in Europe, and the difference is readily accounted for by a real difference in the state of society, which M.
The almost universal respect for religion and purity of private morals are largely dwelt upon throughout the work, and justly described as the great security of our liberty…. In the same way we account for the absence, to a great extent, of any demonstration of opinion in opposition to republican theories of government.
To say that no such opinion is ever expressed, would not be true. We might mention, as an example to the contrary, Fisher Ames, one of the finest writers our country has produced, who had contracted, from the peculiar circumstances in which he was placed, a strong distaste for democratic principles of Government, and expressed it, not only without hesitation, but with extraordinary power of eloquence.
Governeur Morris took no pains to conceal his dislike of democracy. In fact, the political school to which both these gentlemen belonged, and of which Hamilton was the leader, considered democracy not, as M. Far from concealing this opinion, they filled the newspapers with it for years, in discussion. And even at the present day, the number of respectable journals which openly avow strongly anti-democratic opinions, to an extent implying fully a preference for the strong forms of Government of aristocracy or monarchy, is not inconsiderable…The general satisfaction of the people with the existing form of government—their conviction of its superiority over all others—their self-complacency at being able to reduce to practice so beautiful a theory, which had been previously regarded as visionary and impracticable, are pointed out by our author as remarkable traits in the national character.
Miss Martineau describes the universal contentment of the people with the existing political institutions, as sublime. What wonder, then, that there should be but little expression of opinion to the contrary? If the people are all, not affectedly, but sincerely, enthusiastic in their attachment to republican principles, why resort to forced suppositions to account for the fact that they do not declare themselves openly in favor of aristocracy and monarchy? The absence of any open opposition to religion, good morals, and republican government, is not owing, as our author supposes, to the omnipotence and tyranny of the majority, but correctly indicates the almost universal sentiment of the people on those subjects.
Upon other matters on which opinion is divided, our minorities certainly express themselves with at least as much freedom as majorities, and not unfrequently with a violence in direct proportion to their weakness. Throughout its lifespan, it spearheaded efforts to develop an authentic American national culture, especially in the literary arts, and championed the moral, political, and military influence of the United States throughout the world. In its early days, the magazine embraced a far more classically liberal position than its later iteration, but the publication remained important throughout such intellectual and political transitions.
Assistant Editor for Intellectual History. I, No. He is not the panegyrist of the United States, as leading this mighty moral movement; nor is he a bigoted admirer of democratic principles and forms of government…In the United States, therefore, he studies, not merely the institutions of the United States as such, but democracy itself—its nature, its inclinations, its passions, its prejudices… It is one of the remarkable features of the present state of the world, that it exhibits the two great principles of government— liberty and despotism —exemplified in practice, face to face with each other, in a purer form and on a more extensive scale than they have ever been before.
But still, while we believe the principle of democracy to be established firmly and forever as the political faith of the whole western continent, and as destined, at no distant time, to obtain the ascendency in the west of Europe, we cannot but cherish the hope that it is destined also to conquer to itself, with a certain, though slow and toilsome progress, the eastern half of that continent… M. In points of minor importance, our laws are no doubt occasionally altered, though not more frequently than those of other nations… But what are alterations in the duties on imports, in the charter of a bank, in the mode of collecting the revenue, needed by an economical Government, in comparison with the tremendous convulsions that constantly agitate the kingdoms of the old world?
Let him then trace the successive reorganizations of the whole frame of the government that have since taken place in his own country… Let M. It will require indeed, we apprehend, the most untiring industry to master those multifarious treasures, and the highest talent and taste to digest their essence into a compact form… 3.
I know no country where there is less freedom of discussion, less real independence of mind, than in the United States… M. The almost universal respect for religion and purity of private morals are largely dwelt upon throughout the work, and justly described as the great security of our liberty… In the same way we account for the absence, to a great extent, of any demonstration of opinion in opposition to republican theories of government. Thinking and feeling that have to do with action in association with others is as much a social mode of behavior as is the most overt cooperative or hostile act.
What we have more especially to indicate is how the social medium nurtures its immature members. There is no great difficulty in seeing how it shapes the external habits of action. Even dogs and horses have their actions modified by association with human beings; they form different habits because human beings are concerned with what they do.
Human beings control animals by controlling the natural stimuli which influence them; by creating a certain environment in other words. Food, bits and bridles, noises, vehicles, are used to direct the ways in which the natural or instinctive responses of horses occur. By operating steadily to call out certain acts, habits are formed which function with the same uniformity as the original stimuli.
If a rat is put in a maze and finds food only by making a given number of turns in a given sequence, his activity is gradually modified till he habitually takes that course rather than another when he is hungry. Human actions are modified in a like fashion. A burnt child dreads the fire; if a parent arranged conditions so that every time a child touched a certain toy he got burned, the child would learn to avoid that toy as automatically as he avoids touching fire.
So far, however, we are dealing with what may be called training in distinction from educative teaching. The changes considered are in outer action rather than in mental and emotional dispositions of behavior. The distinction is not, however, a sharp one. The child might conceivably generate in time a violent antipathy, not only to that particular toy, but to the class of toys resembling it.
The aversion might even persist after he had forgotten about the original burns; later on he might even invent some reason to account for his seemingly irrational antipathy. In some cases, altering the external habit of action by changing the environment to affect the stimuli to action will also alter the mental disposition concerned in the action.
Yet this does not always happen; a person trained to dodge a threatening blow, dodges automatically with no corresponding thought or emotion. We have to find, then, some differentia of training from education. A clew may be found in the fact that the horse does not really share in the social use to which his action is put.
Some one else uses the horse to secure a result which is advantageous by making it advantageous to the horse to perform the act—he gets food, etc. But the horse, presumably, does not get any new interest. He remains interested in food, not in the service he is rendering. He is not a partner in a shared activity. Were he to become a copartner, he would, in engaging in the conjoint activity, have the same interest in its accomplishment which others have. He would share their ideas and emotions. Now in many cases—too many cases—the activity of the immature human being is simply played upon to secure habits which are useful.
He is trained like an animal rather than educated like a human being. His instincts remain attached to their original objects of pain or pleasure. But to get happiness or to avoid the pain of failure he has to act in a way agreeable to others. In other cases, he really shares or participates in the common activity. In this case, his original impulse is modified. He not merely acts in a way agreeing with the actions of others, but, in so acting, the same ideas and emotions are aroused in him that animate the others.
A tribe, let us say, is warlike. The successes for which it strives, the achievements upon which it sets store, are connected with fighting and victory. The presence of this medium incites bellicose exhibitions in a boy, first in games, then in fact when he is strong enough. As he fights he wins approval and advancement; as he refrains, he is disliked, ridiculed, shut out from favorable recognition. It is not surprising that his original belligerent tendencies and emotions are strengthened at the expense of others, and that his ideas turn to things connected with war.
Only in this way can he become fully a recognized member of his group. Thus his mental habitudes are gradually assimilated to those of his group. If we formulate the principle involved in this illustration, we shall perceive that the social medium neither implants certain desires and ideas directly, nor yet merely establishes certain purely muscular habits of action, like "instinctively" winking or dodging a blow.
Setting up conditions which stimulate certain visible and tangible ways of acting is the first step. Making the individual a sharer or partner in the associated activity so that he feels its success as his success, its failure as his failure, is the completing step. As soon as he is possessed by the emotional attitude of the group, he will be alert to recognize the special ends at which it aims and the means employed to secure success.
His beliefs and ideas, in other words, will take a form similar to those of others in the group. He will also achieve pretty much the same stock of knowledge since that knowledge is an ingredient of his habitual pursuits. The importance of language in gaining knowledge is doubtless the chief cause of the common notion that knowledge may be passed directly from one to another.
It almost seems as if all we have to do to convey an idea into the mind of another is to convey a sound into his ear. Thus imparting knowledge gets assimilated to a purely physical process. But learning from language will be found, when analyzed, to confirm the principle just laid down. It would probably be admitted with little hesitation that a child gets the idea of, say, a hat by using it as other persons do; by covering the head with it, giving it to others to wear, having it put on by others when going out, etc.
But it may be asked how this principle of shared activity applies to getting through speech or reading the idea of, say, a Greek helmet, where no direct use of any kind enters in. What shared activity is there in learning from books about the discovery of America? Since language tends to become the chief instrument of learning about many things, let us see how it works.
The baby begins of course with mere sounds, noises, and tones having no meaning, expressing, that is, no idea. Sounds are just one kind of stimulus to direct response, some having a soothing effect, others tending to make one jump, and so on. The sound h-a-t would remain as meaningless as a sound in Choctaw, a seemingly inarticulate grunt, if it were not uttered in connection with an action which is participated in by a number of people. When the mother is taking the infant out of doors, she says "hat" as she puts something on the baby's head.
Being taken out becomes an interest to the child; mother and child not only go out with each other physically, but both are concerned in the going out; they enjoy it in common. By conjunction with the other factors in activity the sound "hat" soon gets the same meaning for the child that it has for the parent; it becomes a sign of the activity into which it enters. The bare fact that language consists of sounds which are mutually intelligible is enough of itself to show that its meaning depends upon connection with a shared experience. In short, the sound h-a-t gains meaning in precisely the same way that the thing "hat" gains it, by being used in a given way.
And they acquire the same meaning with the child which they have with the adult because they are used in a common experience by both. The guarantee for the same manner of use is found in the fact that the thing and the sound are first employed in a joint activity, as a means of setting up an active connection between the child and a grownup. Similar ideas or meanings spring up because both persons are engaged as partners in an action where what each does depends upon and influences what the other does.
If two savages were engaged in a joint hunt for game, and a certain signal meant "move to the right" to the one who uttered it, and "move to the left" to the one who heard it, they obviously could not successfully carry on their hunt together. Understanding one another means that objects, including sounds, have the same value for both with respect to carrying on a common pursuit.
After sounds have got meaning through connection with other things employed in a joint undertaking, they can be used in connection with other like sounds to develop new meanings, precisely as the things for which they stand are combined. Thus the words in which a child learns about, say, the Greek helmet originally got a meaning or were understood by use in an action having a common interest and end.
They now arouse a new meaning by inciting the one who hears or reads to rehearse imaginatively the activities in which the helmet has its use. For the time being, the one who understands the words "Greek helmet" becomes mentally a partner with those who used the helmet. He engages, through his imagination, in a shared activity. It is not easy to get the full meaning of words. Most persons probably stop with the idea that "helmet" denotes a queer kind of headgear a people called the Greeks once wore. We conclude, accordingly, that the use of language to convey and acquire ideas is an extension and refinement of the principle that things gain meaning by being used in a shared experience or joint action; in no sense does it contravene that principle.
When words do not enter as factors into a shared situation, either overtly or imaginatively, they operate as pure physical stimuli, not as having a meaning or intellectual value. They set activity running in a given groove, but there is no accompanying conscious purpose or meaning. Thus, for example, the plus sign may be a stimulus to perform the act of writing one number under another and adding the numbers, but the person performing the act will operate much as an automaton would unless he realizes the meaning of what he does.
The Social Medium as Educative. Our net result thus far is that social environment forms the mental and emotional disposition of behavior in individuals by engaging them in activities that arouse and strengthen certain impulses, that have certain purposes and entail certain consequences. A child growing up in a family of musicians will inevitably have whatever capacities he has in music stimulated, and, relatively, stimulated more than other impulses which might have been awakened in another environment.
Save as he takes an interest in music and gains a certain competency in it, he is "out of it"; he is unable to share in the life of the group to which he belongs. Some kinds of participation in the life of those with whom the individual is connected are inevitable; with respect to them, the social environment exercises an educative or formative influence unconsciously and apart from any set purpose. In savage and barbarian communities, such direct participation constituting the indirect or incidental education of which we have spoken furnishes almost the sole influence for rearing the young into the practices and beliefs of the group.
Even in present-day societies, it furnishes the basic nurture of even the most insistently schooled youth. In accord with the interests and occupations of the group, certain things become objects of high esteem; others of aversion. Association does not create impulses or affection and dislike, but it furnishes the objects to which they attach themselves. The way our group or class does things tends to determine the proper objects of attention, and thus to prescribe the directions and limits of observation and memory. What is strange or foreign that is to say outside the activities of the groups tends to be morally forbidden and intellectually suspect.
It seems almost incredible to us, for example, that things which we know very well could have escaped recognition in past ages. We incline to account for it by attributing congenital stupidity to our forerunners and by assuming superior native intelligence on our own part. But the explanation is that their modes of life did not call for attention to such facts, but held their minds riveted to other things. Just as the senses require sensible objects to stimulate them, so our powers of observation, recollection, and imagination do not work spontaneously, but are set in motion by the demands set up by current social occupations.
The main texture of disposition is formed, independently of schooling, by such influences. What conscious, deliberate teaching can do is at most to free the capacities thus formed for fuller exercise, to purge them of some of their grossness, and to furnish objects which make their activity more productive of meaning. While this "unconscious influence of the environment" is so subtle and pervasive that it affects every fiber of character and mind, it may be worth while to specify a few directions in which its effect is most marked.
First, the habits of language. Fundamental modes of speech, the bulk of the vocabulary, are formed in the ordinary intercourse of life, carried on not as a set means of instruction but as a social necessity. The babe acquires, as we well say, the mother tongue.
While speech habits thus contracted may be corrected or even displaced by conscious teaching, yet, in times of excitement, intentionally acquired modes of speech often fall away, and individuals relapse into their really native tongue. Secondly, manners. Example is notoriously more potent than precept. Good manners come, as we say, from good breeding or rather are good breeding; and breeding is acquired by habitual action, in response to habitual stimuli, not by conveying information.
Despite the never ending play of conscious correction and instruction, the surrounding atmosphere and spirit is in the end the chief agent in forming manners. And manners are but minor morals. Moreover, in major morals, conscious instruction is likely to be efficacious only in the degree in which it falls in with the general "walk and conversation" of those who constitute the child's social environment. Thirdly, good taste and esthetic appreciation.
If the eye is constantly greeted by harmonious objects, having elegance of form and color, a standard of taste naturally grows up. The effect of a tawdry, unarranged, and over-decorated environment works for the deterioration of taste, just as meager and barren surroundings starve out the desire for beauty. Against such odds, conscious teaching can hardly do more than convey second-hand information as to what others think.
Such taste never becomes spontaneous and personally engrained, but remains a labored reminder of what those think to whom one has been taught to look up. To say that the deeper standards of judgments of value are framed by the situations into which a person habitually enters is not so much to mention a fourth point, as it is to point out a fusion of those already mentioned. We rarely recognize the extent in which our conscious estimates of what is worth while and what is not, are due to standards of which we are not conscious at all.
But in general it may be said that the things which we take for granted without inquiry or reflection are just the things which determine our conscious thinking and decide our conclusions. And these habitudes which lie below the level of reflection are just those which have been formed in the constant give and take of relationship with others. The School as a Special Environment. The chief importance of this foregoing statement of the educative process which goes on willy-nilly is to lead us to note that the only way in which adults consciously control the kind of education which the immature get is by controlling the environment in which they act, and hence think and feel.
We never educate directly, but indirectly by means of the environment. Whether we permit chance environments to do the work, or whether we design environments for the purpose makes a great difference. And any environment is a chance environment so far as its educative influence is concerned unless it has been deliberately regulated with reference to its educative effect. An intelligent home differs from an unintelligent one chiefly in that the habits of life and intercourse which prevail are chosen, or at least colored, by the thought of their bearing upon the development of children.
But schools remain, of course, the typical instance of environments framed with express reference to influencing the mental and moral disposition of their members. Roughly speaking, they come into existence when social traditions are so complex that a considerable part of the social store is committed to writing and transmitted through written symbols. Written symbols are even more artificial or conventional than spoken; they cannot be picked up in accidental intercourse with others. In addition, the written form tends to select and record matters which are comparatively foreign to everyday life.
The achievements accumulated from generation to generation are deposited in it even though some of them have fallen temporarily out of use. Consequently as soon as a community depends to any considerable extent upon what lies beyond its own territory and its own immediate generation, it must rely upon the set agency of schools to insure adequate transmission of all its resources. To take an obvious illustration: The life of the ancient Greeks and Romans has profoundly influenced our own, and yet the ways in which they affect us do not present themselves on the surface of our ordinary experiences.
In similar fashion, peoples still existing, but remote in space, British, Germans, Italians, directly concern our own social affairs, but the nature of the interaction cannot be understood without explicit statement and attention. In precisely similar fashion, our daily associations cannot be trusted to make clear to the young the part played in our activities by remote physical energies, and by invisible structures.
Hence a special mode of social intercourse is instituted, the school, to care for such matters. This mode of association has three functions sufficiently specific, as compared with ordinary associations of life, to be noted. First, a complex civilization is too complex to be assimilated in toto.
It has to be broken up into portions, as it were, and assimilated piecemeal, in a gradual and graded way. The relationships of our present social life are so numerous and so interwoven that a child placed in the most favorable position could not readily share in many of the most important of them. Not sharing in them, their meaning would not be communicated to him, would not become a part of his own mental disposition. There would be no seeing the trees because of the forest.
Business, politics, art, science, religion, would make all at once a clamor for attention; confusion would be the outcome. The first office of the social organ we call the school is to provide a simplified environment. It selects the features which are fairly fundamental and capable of being responded to by the young.
Then it establishes a progressive order, using the factors first acquired as means of gaining insight into what is more complicated. In the second place, it is the business of the school environment to eliminate, so far as possible, the unworthy features of the existing environment from influence upon mental habitudes. It establishes a purified medium of action. Selection aims not only at simplifying but at weeding out what is undesirable.
Every society gets encumbered with what is trivial, with dead wood from the past, and with what is positively perverse. The school has the duty of omitting such things from the environment which it supplies, and thereby doing what it can to counteract their influence in the ordinary social environment. By selecting the best for its exclusive use, it strives to reinforce the power of this best.
As a society becomes more enlightened, it realizes that it is responsible not to transmit and conserve the whole of its existing achievements, but only such as make for a better future society. The school is its chief agency for the accomplishment of this end. In the third place, it is the office of the school environment to balance the various elements in the social environment, and to see to it that each individual gets an opportunity to escape from the limitations of the social group in which he was born, and to come into living contact with a broader environment.
Such words as "society" and "community" are likely to be misleading, for they have a tendency to make us think there is a single thing corresponding to the single word. As a matter of fact, a modern society is many societies more or less loosely connected. Each household with its immediate extension of friends makes a society; the village or street group of playmates is a community; each business group, each club, is another.
Passing beyond these more intimate groups, there is in a country like our own a variety of races, religious affiliations, economic divisions. Inside the modern city, in spite of its nominal political unity, there are probably more communities, more differing customs, traditions, aspirations, and forms of government or control, than existed in an entire continent at an earlier epoch.
Each such group exercises a formative influence on the active dispositions of its members. A clique, a club, a gang, a Fagin's household of thieves, the prisoners in a jail, provide educative environments for those who enter into their collective or conjoint activities, as truly as a church, a labor union, a business partnership, or a political party. Each of them is a mode of associated or community life, quite as much as is a family, a town, or a state. There are also communities whose members have little or no direct contact with one another, like the guild of artists, the republic of letters, the members of the professional learned class scattered over the face of the earth.
For they have aims in common, and the activity of each member is directly modified by knowledge of what others are doing. In the olden times, the diversity of groups was largely a geographical matter. There were many societies, but each, within its own territory, was comparatively homogeneous. But with the development of commerce, transportation, intercommunication, and emigration, countries like the United States are composed of a combination of different groups with different traditional customs.
It is this situation which has, perhaps more than any other one cause, forced the demand for an educational institution which shall provide something like a homogeneous and balanced environment for the young. Only in this way can the centrifugal forces set up by juxtaposition of different groups within one and the same political unit be counteracted.
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The intermingling in the school of youth of different races, differing religions, and unlike customs creates for all a new and broader environment. Common subject matter accustoms all to a unity of outlook upon a broader horizon than is visible to the members of any group while it is isolated.
The assimilative force of the American public school is eloquent testimony to the efficacy of the common and balanced appeal. The school has the function also of coordinating within the disposition of each individual the diverse influences of the various social environments into which he enters. One code prevails in the family; another, on the street; a third, in the workshop or store; a fourth, in the religious association. As a person passes from one of the environments to another, he is subjected to antagonistic pulls, and is in danger of being split into a being having different standards of judgment and emotion for different occasions.
This danger imposes upon the school a steadying and integrating office. It takes place through the intermediary of the environment. The environment consists of the sum total of conditions which are concerned in the execution of the activity characteristic of a living being. The social environment consists of all the activities of fellow beings that are bound up in the carrying on of the activities of any one of its members. It is truly educative in its effect in the degree in which an individual shares or participates in some conjoint activity. By doing his share in the associated activity, the individual appropriates the purpose which actuates it, becomes familiar with its methods and subject matters, acquires needed skill, and is saturated with its emotional spirit.
The deeper and more intimate educative formation of disposition comes, without conscious intent, as the young gradually partake of the activities of the various groups to which they may belong. As a society becomes more complex, however, it is found necessary to provide a special social environment which shall especially look after nurturing the capacities of the immature.
Three of the more important functions of this special environment are: simplifying and ordering the factors of the disposition it is wished to develop; purifying and idealizing the existing social customs; creating a wider and better balanced environment than that by which the young would be likely, if left to themselves, to be influenced. We now pass to one of the special forms which the general function of education assumes: namely, that of direction, control, or guidance. Of these three words, direction, control, and guidance, the last best conveys the idea of assisting through cooperation the natural capacities of the individuals guided; control conveys rather the notion of an energy brought to bear from without and meeting some resistance from the one controlled; direction is a more neutral term and suggests the fact that the active tendencies of those directed are led in a certain continuous course, instead of dispersing aimlessly.
Direction expresses the basic function, which tends at one extreme to become a guiding assistance and at another, a regulation or ruling. But in any case, we must carefully avoid a meaning sometimes read into the term "control. Control then denotes the process by which he is brought to subordinate his natural impulses to public or common ends. Since, by conception, his own nature is quite alien to this process and opposes it rather than helps it, control has in this view a flavor of coercion or compulsion about it.
Systems of government and theories of the state have been built upon this notion, and it has seriously affected educational ideas and practices. But there is no ground for any such view. Individuals are certainly interested, at times, in having their own way, and their own way may go contrary to the ways of others. But they are also interested, and chiefly interested upon the whole, in entering into the activities of others and taking part in conjoint and cooperative doings.
Otherwise, no such thing as a community would be possible. And there would not even be any one interested in furnishing the policeman to keep a semblance of harmony unless he thought that thereby he could gain some personal advantage. Control, in truth, means only an emphatic form of direction of powers, and covers the regulation gained by an individual through his own efforts quite as much as that brought about when others take the lead.
In general, every stimulus directs activity. It does not simply excite it or stir it up, but directs it toward an object.
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Put the other way around, a response is not just a re-action, a protest, as it were, against being disturbed; it is, as the word indicates, an answer. It meets the stimulus, and corresponds with it. There is an adaptation of the stimulus and response to each other. A light is the stimulus to the eye to see something, and the business of the eye is to see. If the eyes are open and there is light, seeing occurs; the stimulus is but a condition of the fulfillment of the proper function of the organ, not an outside interruption. To some extent, then, all direction or control is a guiding of activity to its own end; it is an assistance in doing fully what some organ is already tending to do.
This general statement needs, however, to be qualified in two respects. In the first place, except in the case of a small number of instincts, the stimuli to which an immature human being is subject are not sufficiently definite to call out, in the beginning, specific responses.
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There is always a great deal of superfluous energy aroused. This energy may be wasted, going aside from the point; it may also go against the successful performance of an act. It does harm by getting in the way. Compare the behavior of a beginner in riding a bicycle with that of the expert. There is little axis of direction in the energies put forth; they are largely dispersive and centrifugal. Direction involves a focusing and fixating of action in order that it may be truly a response, and this requires an elimination of unnecessary and confusing movements.
In the second place, although no activity can be produced in which the person does not cooperate to some extent, yet a response may be of a kind which does not fit into the sequence and continuity of action. A person boxing may dodge a particular blow successfully, but in such a way as to expose himself the next instant to a still harder blow.
Adequate control means that the successive acts are brought into a continuous order; each act not only meets its immediate stimulus but helps the acts which follow. In short, direction is both simultaneous and successive. At a given time, it requires that, from all the tendencies that are partially called out, those be selected which center energy upon the point of need. Successively, it requires that each act be balanced with those which precede and come after, so that order of activity is achieved. Focusing and ordering are thus the two aspects of direction, one spatial, the other temporal.
The first insures hitting the mark; the second keeps the balance required for further action. Obviously, it is not possible to separate them in practice as we have distinguished them in idea. Activity must be centered at a given time in such a way as to prepare for what comes next. The problem of the immediate response is complicated by one's having to be on the lookout for future occurrences. Two conclusions emerge from these general statements.
On the one hand, purely external direction is impossible. The environment can at most only supply stimuli to call out responses. These responses proceed from tendencies already possessed by the individual. Even when a person is frightened by threats into doing something, the threats work only because the person has an instinct of fear. If he has not, or if, though having it, it is under his own control, the threat has no more influence upon him than light has in causing a person to see who has no eyes. While the customs and rules of adults furnish stimuli which direct as well as evoke the activities of the young, the young, after all, participate in the direction which their actions finally take.
In the strict sense, nothing can be forced upon them or into them. To overlook this fact means to distort and pervert human nature. To take into account the contribution made by the existing instincts and habits of those directed is to direct them economically and wisely. Speaking accurately, all direction is but re-direction; it shifts the activities already going on into another channel. Unless one is cognizant of the energies which are already in operation, one's attempts at direction will almost surely go amiss.
On the other hand, the control afforded by the customs and regulations of others may be short-sighted. It may accomplish its immediate effect, but at the expense of throwing the subsequent action of the person out of balance. A threat may, for example, prevent a person from doing something to which he is naturally inclined by arousing fear of disagreeable consequences if he persists. But he may be left in the position which exposes him later on to influences which will lead him to do even worse things. His instincts of cunning and slyness may be aroused, so that things henceforth appeal to him on the side of evasion and trickery more than would otherwise have been the case.
Those engaged in directing the actions of others are always in danger of overlooking the importance of the sequential development of those they direct. Modes of Social Direction. Adults are naturally most conscious of directing the conduct of others when they are immediately aiming so to do. As a rule, they have such an aim consciously when they find themselves resisted; when others are doing things they do not wish them to do. But the more permanent and influential modes of control are those which operate from moment to moment continuously without such deliberate intention on our part.
When others are not doing what we would like them to or are threatening disobedience, we are most conscious of the need of controlling them and of the influences by which they are controlled.
Developing Democratic Character in the Young
In such cases, our control becomes most direct, and at this point we are most likely to make the mistakes just spoken of. We are even likely to take the influence of superior force for control, forgetting that while we may lead a horse to water we cannot make him drink; and that while we can shut a man up in a penitentiary we cannot make him penitent. In all such cases of immediate action upon others, we need to discriminate between physical results and moral results. A person may be in such a condition that forcible feeding or enforced confinement is necessary for his own good.
A child may have to be snatched with roughness away from a fire so that he shall not be burnt. But no improvement of disposition, no educative effect, need follow. A harsh and commanding tone may be effectual in keeping a child away from the fire, and the same desirable physical effect will follow as if he had been snatched away.
But there may be no more obedience of a moral sort in one case than in the other. A man can be prevented from breaking into other persons' houses by shutting him up, but shutting him up may not alter his disposition to commit burglary. When we confuse a physical with an educative result, we always lose the chance of enlisting the person's own participating disposition in getting the result desired, and thereby of developing within him an intrinsic and persisting direction in the right way.
In general, the occasion for the more conscious acts of control should be limited to acts which are so instinctive or impulsive that the one performing them has no means of foreseeing their outcome. If a person cannot foresee the consequences of his act, and is not capable of understanding what he is told about its outcome by those with more experience, it is impossible for him to guide his act intelligently. In such a state, every act is alike to him. Whatever moves him does move him, and that is all there is to it. In some cases, it is well to permit him to experiment, and to discover the consequences for himself in order that he may act intelligently next time under similar circumstances.
But some courses of action are too discommoding and obnoxious to others to allow of this course being pursued. Direct disapproval is now resorted to. Shaming, ridicule, disfavor, rebuke, and punishment are used. Or contrary tendencies in the child are appealed to to divert him from his troublesome line of behavior. His sensitiveness to approbation, his hope of winning favor by an agreeable act, are made use of to induce action in another direction. These methods of control are so obvious because so intentionally employed that it would hardly be worth while to mention them if it were not that notice may now be taken, by way of contrast, of the other more important and permanent mode of control.
This other method resides in the ways in which persons, with whom the immature being is associated, use things; the instrumentalities with which they accomplish their own ends. The very existence of the social medium in which an individual lives, moves, and has his being is the standing effective agency of directing his activity.
This fact makes it necessary for us to examine in greater detail what is meant by the social environment. We are given to separating from each other the physical and social environments in which we live. The separation is responsible on one hand for an exaggeration of the moral importance of the more direct or personal modes of control of which we have been speaking; and on the other hand for an exaggeration, in current psychology and philosophy, of the intellectual possibilities of contact with a purely physical environment.
There is not, in fact, any such thing as the direct influence of one human being on another apart from use of the physical environment as an intermediary. A smile, a frown, a rebuke, a word of warning or encouragement, all involve some physical change. Otherwise, the attitude of one would not get over to alter the attitude of another. Comparatively speaking, such modes of influence may be regarded as personal.
The physical medium is reduced to a mere means of personal contact. In contrast with such direct modes of mutual influence, stand associations in common pursuits involving the use of things as means and as measures of results. Even if the mother never told her daughter to help her, or never rebuked her for not helping, the child would be subjected to direction in her activities by the mere fact that she was engaged, along with the parent, in the household life. Imitation, emulation, the need of working together, enforce control.
If the mother hands the child something needed, the latter must reach the thing in order to get it. Where there is giving there must be taking. The way the child handles the thing after it is got, the use to which it is put, is surely influenced by the fact that the child has watched the mother. When the child sees the parent looking for something, it is as natural for it also to look for the object and to give it over when it finds it, as it was, under other circumstances, to receive it.
Multiply such an instance by the thousand details of daily intercourse, and one has a picture of the most permanent and enduring method of giving direction to the activities of the young. In saying this, we are only repeating what was said previously about participating in a joint activity as the chief way of forming disposition. We have explicitly added, however, the recognition of the part played in the joint activity by the use of things.
The philosophy of learning has been unduly dominated by a false psychology. It is frequently stated that a person learns by merely having the qualities of things impressed upon his mind through the gateway of the senses. Having received a store of sensory impressions, association or some power of mental synthesis is supposed to combine them into ideas—into things with a meaning.
An object, stone, orange, tree, chair, is supposed to convey different impressions of color, shape, size, hardness, smell, taste, etc. But as matter of fact, it is the characteristic use to which the thing is put, because of its specific qualities, which supplies the meaning with which it is identified.
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A chair is a thing which is put to one use; a table, a thing which is employed for another purpose; an orange is a thing which costs so much, which is grown in warm climes, which is eaten, and when eaten has an agreeable odor and refreshing taste, etc. The difference between an adjustment to a physical stimulus and a mental act is that the latter involves response to a thing in its meaning; the former does not.
A noise may make me jump without my mind being implicated. When I hear a noise and run and get water and put out a blaze, I respond intelligently; the sound meant fire, and fire meant need of being extinguished. I bump into a stone, and kick it to one side purely physically. I put it to one side for fear some one will stumble upon it, intelligently; I respond to a meaning which the thing has.
I am startled by a thunderclap whether I recognize it or not—more likely, if I do not recognize it. But if I say, either out loud or to myself, that is thunder, I respond to the disturbance as a meaning. My behavior has a mental quality.
When things have a meaning for us, we mean intend, propose what we do: when they do not, we act blindly, unconsciously, unintelligently. In both kinds of responsive adjustment, our activities are directed or controlled. But in the merely blind response, direction is also blind. There may be training, but there is no education. Repeated responses to recurrent stimuli may fix a habit of acting in a certain way. All of us have many habits of whose import we are quite unaware, since they were formed without our knowing what we were about.
Consequently they possess us, rather than we them. They move us; they control us. Unless we become aware of what they accomplish, and pass judgment upon the worth of the result, we do not control them. A child might be made to bow every time he met a certain person by pressure on his neck muscles, and bowing would finally become automatic. It would not, however, be an act of recognition or deference on his part, till he did it with a certain end in view—as having a certain meaning. And not till he knew what he was about and performed the act for the sake of its meaning could he be said to be "brought up" or educated to act in a certain way.
To have an idea of a thing is thus not just to get certain sensations from it. It is to be able to respond to the thing in view of its place in an inclusive scheme of action; it is to foresee the drift and probable consequence of the action of the thing upon us and of our action upon it. To have the same ideas about things which others have, to be like-minded with them, and thus to be really members of a social group, is therefore to attach the same meanings to things and to acts which others attach. Otherwise, there is no common understanding, and no community life.
But in a shared activity, each person refers what he is doing to what the other is doing and vice-versa. That is, the activity of each is placed in the same inclusive situation. To pull at a rope at which others happen to be pulling is not a shared or conjoint activity, unless the pulling is done with knowledge that others are pulling and for the sake of either helping or hindering what they are doing.
A pin may pass in the course of its manufacture through the hands of many persons. But each may do his part without knowledge of what others do or without any reference to what they do; each may operate simply for the sake of a separate result—his own pay. There is, in this case, no common consequence to which the several acts are referred, and hence no genuine intercourse or association, in spite of juxtaposition, and in spite of the fact that their respective doings contribute to a single outcome. But if each views the consequences of his own acts as having a bearing upon what others are doing and takes into account the consequences of their behavior upon himself, then there is a common mind; a common intent in behavior.
There is an understanding set up between the different contributors; and this common understanding controls the action of each. Suppose that conditions were so arranged that one person automatically caught a ball and then threw it to another person who caught and automatically returned it; and that each so acted without knowing where the ball came from or went to. Clearly, such action would be without point or meaning. It might be physically controlled, but it would not be socially directed. But suppose that each becomes aware of what the other is doing, and becomes interested in the other's action and thereby interested in what he is doing himself as connected with the action of the other.
The behavior of each would then be intelligent; and socially intelligent and guided. Take one more example of a less imaginary kind. An infant is hungry, and cries while food is prepared in his presence. If he does not connect his own state with what others are doing, nor what they are doing with his own satisfaction, he simply reacts with increasing impatience to his own increasing discomfort. He is physically controlled by his own organic state. But when he makes a back and forth reference, his whole attitude changes.
He takes an interest, as we say; he takes note and watches what others are doing. He no longer reacts just to his own hunger, but behaves in the light of what others are doing for its prospective satisfaction. In that way, he also no longer just gives way to hunger without knowing it, but he notes, or recognizes, or identifies his own state.
It becomes an object for him. His attitude toward it becomes in some degree intelligent. And in such noting of the meaning of the actions of others and of his own state, he is socially directed. It will be recalled that our main proposition had two sides. One of them has now been dealt with: namely, that physical things do not influence mind or form ideas and beliefs except as they are implicated in action for prospective consequences. The other point is persons modify one another's dispositions only through the special use they make of physical conditions.
Consider first the case of so-called expressive movements to which others are sensitive; blushing, smiling, frowning, clinching of fists, natural gestures of all kinds. In themselves, these are not expressive. They are organic parts of a person's attitude. One does not blush to show modesty or embarrassment to others, but because the capillary circulation alters in response to stimuli. But others use the blush, or a slightly perceptible tightening of the muscles of a person with whom they are associated, as a sign of the state in which that person finds himself, and as an indication of what course to pursue.
The frown signifies an imminent rebuke for which one must prepare, or an uncertainty and hesitation which one must, if possible, remove by saying or doing something to restore confidence. A man at some distance is waving his arms wildly. One has only to preserve an attitude of detached indifference, and the motions of the other person will be on the level of any remote physical change which we happen to note. If we have no concern or interest, the waving of the arms is as meaningless to us as the gyrations of the arms of a windmill. But if interest is aroused, we begin to participate.
We refer his action to something we are doing ourselves or that we should do. We have to judge the meaning of his act in order to decide what to do. Is he beckoning for help? Is he warning us of an explosion to be set off, against which we should guard ourselves? In one case, his action means to run toward him; in the other case, to run away. In any case, it is the change he effects in the physical environment which is a sign to us of how we should conduct ourselves.
Our action is socially controlled because we endeavor to refer what we are to do to the same situation in which he is acting. Language is, as we have already seen ante, p. Hence its unrivaled significance as a means of social direction. But language would not be this efficacious instrument were it not that it takes place upon a background of coarser and more tangible use of physical means to accomplish results. A child sees persons with whom he lives using chairs, hats, tables, spades, saws, plows, horses, money in certain ways. If he has any share at all in what they are doing, he is led thereby to use things in the same way, or to use other things in a way which will fit in.
If a chair is drawn up to a table, it is a sign that he is to sit in it; if a person extends his right hand, he is to extend his; and so on in a never ending stream of detail. The prevailing habits of using the products of human art and the raw materials of nature constitute by all odds the deepest and most pervasive mode of social control.
When children go to school, they already have "minds"—they have knowledge and dispositions of judgment which may be appealed to through the use of language. But these "minds" are the organized habits of intelligent response which they have previously required by putting things to use in connection with the way other persons use things.
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The control is inescapable; it saturates disposition. The net outcome of the discussion is that the fundamental means of control is not personal but intellectual. It is not "moral" in the sense that a person is moved by direct personal appeal from others, important as is this method at critical junctures. It consists in the habits of understanding, which are set up in using objects in correspondence with others, whether by way of cooperation and assistance or rivalry and competition.
Mind as a concrete thing is precisely the power to understand things in terms of the use made of them; a socialized mind is the power to understand them in terms of the use to which they are turned in joint or shared situations. And mind in this sense is the method of social control. Imitation and Social Psychology. We have already noted the defects of a psychology of learning which places the individual mind naked, as it were, in contact with physical objects, and which believes that knowledge, ideas, and beliefs accrue from their interaction. Only comparatively recently has the predominating influence of association with fellow beings in the formation of mental and moral disposition been perceived.
Even now it is usually treated as a kind of adjunct to an alleged method of learning by direct contact with things, and as merely supplementing knowledge of the physical world with knowledge of persons. The purport of our discussion is that such a view makes an absurd and impossible separation between persons and things. Interaction with things may form habits of external adjustment. But it leads to activity having a meaning and conscious intent only when things are used to produce a result. And the only way one person can modify the mind of another is by using physical conditions, crude or artificial, so as to evoke some answering activity from him.
Such are our two main conclusions. It is desirable to amplify and enforce them by placing them in contrast with the theory which uses a psychology of supposed direct relationships of human beings to one another as an adjunct to the psychology of the supposed direct relation of an individual to physical objects. In substance, this so-called social psychology has been built upon the notion of imitation. Consequently, we shall discuss the nature and role of imitation in the formation of mental disposition.
According to this theory, social control of individuals rests upon the instinctive tendency of individuals to imitate or copy the actions of others. The latter serve as models. The imitative instinct is so strong that the young devote themselves to conforming to the patterns set by others and reproducing them in their own scheme of behavior. According to our theory, what is here called imitation is a misleading name for partaking with others in a use of things which leads to consequences of common interest. The basic error in the current notion of imitation is that it puts the cart before the horse.
It takes an effect for the cause of the effect. There can be no doubt that individuals in forming a social group are like-minded; they understand one another.