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Joshua Bates's Lecture on Moral Education: Transcript

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MORAL EDUCATION.

LECTURE

DELIVERED BEFORE THE

AMERICAN INSTITUTE OF INSTRUCTION

AUGUST 26, 1837

BY JOSHUA BATES,
President of Middlebury College.

BOSTON
PRINTED BY I.R. BUTTS,
No. 2, School Sreet
1837.

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MORAL EDUCATION

AMONG the various theories of morals, proposed and published to the world, and generally leading to the same practical results, that seems to me the most simple ad the most easily illusrated and comprehended, - which makes the will God, at once, the rule of action and the foundation of moral obligation. So far as the obligation is concerned, the theory may be thus stated: - all duty grows out of some relation; and all relations, which impose duties, are constituted by a direct act of our Creator; or they are formed by man, in obedience to a divine command, or, at least, in accordance with the divine will. Now of all the relations, whether natural or instituted, which exist among men, none is more important to human happiness, or more fruitful in responsibilities and prerogatives, than that, which obtains between parents and children. From it flow all the duties which belong to education; and all the rights incident to those duties. In consequence of this relation, it becomes the duty of parents to "bring up their children in the nurture and admonitin of the Lord;" and to them, as a farther consequence of the same relation, belong all the rights, necessary to a faithful and successful discharge of this comprehensive duty. Both the obligation an the power may, ineed, be transferred temporarily, partially, and (in case of the death of parents, and perhaps in some other cases), entirely, to guardians and instructers. But neither the one, nor the other, can be renounced or cancelled; while the relation itself, whether natural or assumed, remains. They alwas follow the relation, wherever it is found, in all its changes and modifications; and just as far as long, as

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the relation is modified or transferred by civil authority, voluntary assumption, or mutual compact, they are charged with it, and become the duties and prerogatives of hose, to whom the transfer of the relation is made. Hence the whole course and business of education, from infancy to childhood, from childhood to youth, and from youth to manhood, (by whomsoever conducted) should be conducted on the principles of the parental relation. All who have the guardian care and instruction of children ad youth, are bound to do, and have authority to do, for their wards and pupils, what a parent should do for his children, in the same circumstances. They are required to treat them not as sentient and mortal creatures merely; but as rational, moral and immortal beings; - to endeavor, so far as the trust is delegated to them, and so far as they have assumed the responsibility, to train them for active and useful employment in this life, and for blessedness eyond the grave - to educate them in accordance with their nature and destination; and thus to fit them to accomplish, in the best manner, te great purpose and end of their being. The subject of MORAL EDUCATION, therefore, becomes a subject of deep interest, and, as we shall discover in the sequel of this discourse, not inappropriate to the present occasion.

Education, in the most comprehensive sense of the term, denotes the whole training of the physical, intellectual and moral powers, by which a man is made wha the is. It includes every influence which is exerted, and every circumstance which has a bearing, in the formation of character; - every thing, which serves to awaken and control the original susceptibilities of human nature - to develop, exercise, and mature all the powers and faculties of soul and body. In the language of philosophical poetry (a little modified and extended) I add' 'tis education forms the man.' The best system of education, therefore, is that, whcih so disciplines all the powers, and trains all the faculties of the child or youth, as bet to fi him for duty and for happiness - as most thoroughly to qualify him for the station, to which he is destined, and the sphere in which he is to move - as to enable him most efficiently to ct his pat, and most perfectly to answer the great design of his existence in time and in eternity.

Were it my object to speak of the subject, at large, I hould follow the ordinary division of physical, intellectual, and moral education. Physical education I should say, in its highest perfection, is that system of diet, exercise and regimen, by

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which health, strength and activity are best secured - the powers of the body so developed and trained, as to produce symmetry of form, and harmony and energy of action; and thus to render all the organs and functions of the physical system subservient to the higher and mre enduring faculties of the man.

Intellectual educatin, I should add, does not consist, as some seem to suppose, merely or principally in the acquisitio of knowledge. But it is such a disciplining of the mind, as prepares it for the acquisition, retention and communication, as well as pratical application of knowledge; or, in other words, such a training of the intellectual faculties as gives vigor, proportion, and symmetry o the whole mind; or, in other words still, it is the formation of such habits of association, as brings the attention under the control of the will, gives acuteness and accuracy to the powers of investigateion, and prodces at once a ready and retentive memory, in connection with a lively fancy and a rich imagination. So far as education involves the acquisition of knowledge, its utility is principally incidental, or prospective. It is not so much the business of the teacher to crowd the mind of his pupil wit facts, and instill into his own principles and deductions; as it is to teach him the art of observation, classification, and investigation - to direct the inquiring mind in its researches after truth; in the often quoted and trite language of poetry, "to teach the young idea how to shoot." There i, says Dr. Brown, a "philosophical spirit which is far more valuable, than any limited acquirements of philosophy; and te cultivation of which, therefore, is the most precious advantage, that can be derived from te lessons and studies of many academic years." In accordance with this remark is the noted figurative observation of Locke, that "every man should know the length of is line" - or without a figure, should learn to limit his inquiries by the extent of his faculties, and confine them to the proper field of observation. Indeed it is less the object of education to awaken curiosity, han to direct its course, and restrain its wild and impetuous flights. The perfection of intellectual education to awaken curiosity, than to direct its course, and restrain its wild and impetuous flights. The perfection of intellectual education, by no means depend on the eagerness of research, or on the quantity of knowledge actually acquired. A man may have read much, and may remember all he has read; and yet be scarcely distinguished from an idiot; - be may still be destitute of common sense and practical skill. It has been well said by Dugald Stewart,

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that "the most essential object of education is first to cultivate all the various principles of our nature, both speculative and active, in such a manner as to bring them to the greatest perfection of which they are susceptible; and secondly, to watch over the impressions of associations of early life, and thus secure the mind against the influence of prevailing errors; and as far as possible, to engage its prepossessions on te side of truth." The period of pupilage to the scholar, is like the time of apprenticeship to the mechanic; and he object of the one bears a strong resemblance to that of the other. It is not the business of the mechanic, during his apprenticeship, to accumulate a stock of lumber; but to exercise his muscles and acquire the use of his tols. So it is not the principal object of the scholar, during his pupilage, to lay up a stock of intellectual lumber - a mass of speculative and useless knowledge; but to learn the art of study, to ascertain the powers of his mind, and acquire skill iin employing them; or, to continue the figure, it is to obtain the use of his intellectual tools, and give vigor and activity to his intellectual muscles. A well disciplined mind, iin the course of its discipline, does indeed often make rich acquisition of knowledge. But it is knowledge classified, arranged, incorporated with the intellectual powers, and rendered a constituent part of the mind itself. It is not held by mere accidental or arbitrary association, as a thing of memory alone - the borrowed sentiments of other minds. It becomes its own. It is appropriated. Like the food which nourishes the body, it is digested and diffused through the whole intellectual system, sustaining and invigorating every part; or like the elements of nature, which go to support and increase a luxuriant vegetable, it becomes assimilated to the mind iself, conformed to its habits of association, and incorporated with its powers; causing it to expand, and giving it enlargement, strength and vigor.

Were it, as I said before, the object of this discourse, to treat of education at large, I should here enter upon the discussion of the question, which regards the comparative influence of native genius and well directed industry, in producing intellectual greatness. I hould admit an original difference of intellectual capacity among men; equal, perhaps, to the difference in their physical organization. I should accede to phrenologists one grand point in their ystem, that there is a relation of the one to the other - of the mind to the body; especially so fara, as it regards the size, and form, and healthy

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state of the great organ of perception and thought and feeling. I should hence allow the impossibility, by any system of education or combination of circumstances, of bringing all minds to a common standard. And yet I should contend, (and contend most strenuously, because I consider the point of vital importance) that the actual difference in the intellectual characters of men, with a few extraordinary exceptions, depends principally on education. I should strenuously maintain, that industry and perseverance, under judicious guidance, will generally reach a point in the scale of usefulness and happiness, which uncultivated talents, however splendid, can never approach. For genius, undisciplined and uncontrolled, is, like the brilliant meteor, which with a dazzling light fits across your path, and in a moment disappears, rather bewildering, than aiding to direct your steps. While a common mind, - the mind of ordinary capacity, properly disciplined and improved by persevering study, resembles the polar star, which, though it may seem to shine but feebly, still sheds a steady light, and becomes an unerring guide to the nightly traveller.

I should, too, in this connexion, discuss the question often agitated, whether knowledge, refinement, and intellectual culture are favorable to personal happiness. And although knowledge perverted, and talents abused, like all the blessings of heaven, when misapplied, become sources of misery; and notwithstanding all that has been said and may be said, in praise of primitive simplicity and innocent inexperience - of ignorance, as the mother of devotion; and of stupidity, as the preserver from cares and woes, I should contend, that knowledge, under proper direction, is not the only power, but a fruitful source of happiness - I should conclude with a distinguished philosopher, "that happiness, in so far as it arises from the mind itself, is always proportioned to the degree of perfection which its powers have attained." I should say, that every degree of intellectual culture must increase the susceptibility of the mind, and of course the capacity for enjoyment. So that, other circumstances being equal and favorable, the degree of happiness, which any one enjoys, will depend very much on the degree of his intellectual improvement - on the harmonious and judicious cultivation of all the powers and susceptibilities of his mind.

But since neither physical nor intellectual education, however perfect, (were it possible to render them perfect, without

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a corresponding cultivation of the heart) can secure to man the chief end of his being; I propose, as already intimated, to consider more particularly the subject of MORAL EDUCATION, in its bearings on personal happiness and the interests of society; and especially, in connexion with intellectual education.

Man is a moral being, possessing a moral nature - capable of feeling moral obligation - capable of discerning moral relations, and of regarding moral duties, - capable of understanding and obeying law; - sustaining the relation of absolute dependence on God; and capable of loving him and obeying his will; - sustaining various reciprocal and mutual relations to his fellow-men; and capable of loving them, and promoting their happiness. - Now this capacity renders him susceptible of moral education; and this education consists essentially in cultivating his moral powers and susceptibilities; and thus rendering him what he is capable of becoming and designed to be, "an adorer of God and benefactor of mankind."

Among the moral powers of man, indeed the essential moral power, to which all others are subordinate and subsidiary, and without all others would be perfectly inefficient, is conscience, or that capacity by which we are enabled instinctively and instantaneously, to feel approbation of what we view as virtuous and right, and disapprobation of what we count vicious or wrong: or, to give a definition more precise and exclusive, it is a susceptibility of pleasure or pain, as our actions agree or disagree with our views of duty -- with the standard of moral obligation, which we have adopted. Whatever therefore has a tendency to increase or diminish, this original susceptibility, must have an important bearing on moral education. For, like every other original principle of human nature, this may be cherished, purified, and strengthened; and all this must be done, to constitute what the Scriptures denominate "a good conscience:" or, on the other hand, it may be neglected, perverted, and stupified; or, in the language of Scripture, it may be "seared as with a hot iron;" and thus it becomes "an evil conscience," - useless or worse than useless - failing to perform its appropriate office, as a prompter and reprover - silent, when its voice should be heard, like seven thunders; or speaking so feebly and equivocally, as only to mock and deceive.

A good moral education, then, must provide for the direct

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culture of the conscience, by calling it early into exercise, and giving it frequent opportunities to act, as well as by guarding it in its feeble state, against the rude attacks of temptation, and aiding it in the execution of its incipient decisions. Here two opposite mistakes of parents, guardians, and teachers frequently occur. In some plans of education, arbitrary command and absolute authority become the invariable substitute for the decisions of conscience, directing every action, controlling every propensity, and leaving no opportunity for the conscience of the child or pupil to be consulted or exercised. And thus the capacity itself is never, or but very imperfectly developed. It becomes feeble and sickly; if, indeed, it has live and vigor enough to act at all, and form any thing like positive and independent character. Sometimes, on the other hand, the conscience of a tender child, or an inexperienced youth, is trusted too soon, or too far, - left to act and contend without aid or advice - exposed, single-handed, to the rudest and most violent attacks of the tempter; and thus it is often overcome and led captive, before it has gathered strength by exercise and discipline to meet its numerous enemies, as they proceed from a corrupt heart within, and a wicked world without. us in education, as in every thing else at the present day, we have our ultraism and our anti-ultraism. The true course here, as in most cases, unquestionably is the middle course: "In medio tutissimus ibis" - if you would secure to the child or youth you are educating, a "good conscience," avoid the two extremes of entire control and unlimited exposure. Both are generally fatal to virtuous, manly, and independent character. So far as education can give direct assistance to conscience, it must be done by securing its early development, and affording it opportunity for full exercise and steady action; and, at the same time, by watching over its movements, throwing light upon its path; aiding it by advice, strengthening its decisions by authority, and every where guarding it, as far as possible, against the sudden and insidious attacks of temptation.

Closely connected with conscience, in constituting man a moral agent, is Reason; which if not in itself a moral power, is nevertheless indispensable to moral agency. Reason is that power of the mind, by which we discover relations; either at once, by a single comparison; or by deduction, or a succession of comparisons; and the result in both cases is a judgment. - Now as a moral power, or as connected with the

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great moral power of which we have been speaking, it discovers, and leads us to feel, moral relations; and thus becomes subservient to conscience, and even necessary to its salutary operations. In moral education, therefore, the one must be cultivated in connection with the other. For if a man reasons wrong and forms erroneous opinions on moral subjects, his conscience, following his judgment, will fail to guide him in the path of duty; nor will it reprove him in opposition to his perverted judgment, even for the grossest iniquity. Thus the Hindoo mother sacrifices her infant child with the same approbation of conscience, that the christian mother feels; when, with sleepless solicitude, she watches over the sickness of the cradle, and strives to deliver her tender offspring from the jaws of death. Thus, too, the bloody persecutor drags his innocent victim to the stake, and applies to him the faggot and the torch, with as little as compunction of conscience, as the faithful magistrate feels, when he pronounces the righteous sentence of the law on the murderer of his father, or the betrayer of his country. - Indeed, where our opinions are correct - our judgment sound, the approving or condemning sentence of conscience will harmonise with the decisions of Heaven. But where our opinions are erroneous, or our judgment perverted by passion and prejudice, our feelings of approbation or disapprobation will follow these erroneous opinions and this perverted judgment; and may come at last, as in the case of Saul of Tarsus, to be directly at variance with the will of God; so that we may persuade ourselves, that we are doing God service; while, like that bloody persecutor on his way to Damascus, we are opposing his cause, and breathing out threatenings and vengeance against his people. In forming rules for moral education, therefore, we should never forget, that while moral sensibility or conscience is to be carefully cherished and cultivated; reason must likewie be trained and exercised in connection with it, or it will dwell in darkness; and its movements will be uncertain and inefficient, giving neither purity nor stability to character. We should never forget, that the office of conscience is not that an instructor; but simply that or a prompter or reprover; - that it was not designed to discover truth; -- that it cannot of itself distinguish between right and wrong; - that it acts only in accordance with moral judgment -- preconceived opinions - rules of action, already settled in the mind. We should remember, that conscience without reason is blind, - that its

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monitions, while under the influence of erroneous opinions and a perverted judgment, are coincident with the dictates of a perverse and unsubdued will, producing nothing but obstinacy and rebellion against rightful authority, - indeed, that the very conscientiousness of an ignorant man often counteracts the best natural sympathies, and renders him a worse member of society. And remembering this, we should never forget the practical lesson, which it teaches, on the subject of moral education; nor fail to encourage the youth and even the child, to think and reason for himself, to investigate truth, and to form deliberate and independent opinions, on all practical subjects. I know a different course, in these days of double ultraism has been recommended. It has been said, that children are not to be reasoned with; but instructed, directed - commanded: they are to be taught to believe, that because you affirm; and to act, because you make the requisition. The whole system of education, so far as it regards moral sentiment and moral conduct, must , according to this theory, rest on authority, be maintained by coercion, and result in blind submission. The very idea of furnishing evidence to produce faith, or secure obedience, is ridiculed, as a departure from the good old way of education, - as the fruit of modern degeneracy and rash innovation - as, at once, exhibiting and fostering a spirit of radicalism, insubordination and licentiousness. But it seems to me, that this theory, especially as it served up, in a recent article in a popular publication, is ultraism of the worst kind; and carried to the greatest extreme. It must have originated with those, who are given to hypothesis - who have much theory, and no practical knowledge - to whom Providence has never committed the care of children, nor awakened in their bosoms the sympathies, which belong only to the parent, and flourish only around the family altar, whose sole "blessedness" (and if these sentiments are to be retained may it ever be their state,) is that of "single life." Now while I admit, that there is an extreme of weak indulgence in education; and, that the tendency in this country, for the last half century, has been toward that extreme; I am obliged to contend, that the doctrines recently advocated, and to which I have just alluded, involve a grosser absurdity, and would if generally adopted, lead to more pernicious consequences, than the most extravagant innovations of the wildest enthusiast. While I would encourage obedience - even implicit obedience; I enter my protest against the doctrine of

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passive obedience. Obedience truly we must have - obedience to authority; but let it be active obedience to rightful authority. While too, I would advocate the cause of faith - if you please, implicit faith; I must contend for a rational faith, in opposition to blind credulity - for a faith resting on conviction, supported by evidence, and "working by love." Against the theory of education, which thus rejects all appeals to reason and conscience - sympathy and affection - which demands passive obedience, implicit confidence, unconditional submission, I again, and forever, enter my protest. If you would educate children and youth, to be men - moral men, to act for themselves, and to act from principle, you must encourage them to think and judge, as well as feel and act, - you must appeal to reason, strive to awaken conscience, and aid them in forming habits of reflection, thorough investigation, and firmness of purpose. You must not appeal to the rod, even in training the earliest childhood; much less, in controlling the wayward propensities of youth; till you have exhausted the resources of moral power. Where this, after a thorough trial fails - where the understanding has already become darkened, and the eye of reason blinded, - through the influence of passion, and prejudice, and vice; or where the will has usurped the place of conscience; - where all appeals, both to the reason and the heart, prove utterly in vain, resort must be had to physical force, or some other coercive measures. And here the inspired direction of the wise man comes in and applies in full force: "Chasten thy son, while there is hope; and let not thy soul spare for his crying." In cases of obstinacy and perverseness, all reasoning and persuasion are vain; here stern authority must be exercised, till submission is produced. But in all ordinary cases, corporal punishment is unnecessary; judicious and persevering appeals to reason and conscience, both with children and youth are sufficient for all the purposes of government, in the family and in the school. At least, it is always safe to begin with these. By adopting the other course - by beginning with the exercise of authority, and thus neglecting to cultivate, and call into exercise, the moral power of children and youth, you may indeed succeed in procuring immediate and temporay submission; but you fail of teaching them, what they most need to learn, self-government. You fail of forming virtuous and manly character; - you train up a generation of slaves - you educate your children to become fit subjects for the Pope of

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