The Project Gutenberg eBook of Philistine and genius
This ebook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this ebook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.
Title: Philistine and genius
Author: Boris Sidis
Release date: May 28, 2024 [eBook #73718]
Language: English
Original publication: Boston: Richard G. Badger, 1917
Credits: Sean, an independent e-book maker in Canada (ttd ali at yahoo com)
*** START OF THE PROJECT GUTENBERG EBOOK PHILISTINE AND GENIUS ***
[Transcriber’s note: No text has intentionally been changed from the
original; no printing errors were found. There are two unbalanced
quotes in the original, which are duplicated here. The first is on
p. 24, in the area “When an attempt”; the second is on p. 77, in the
area “exclaims Mill”.
This text is based on the Internet Archive scan with the identifier
“philistinegenius00sidirich”.]
PHILISTINE AND
GENIUS
BY
BORIS SIDIS, A.M., Ph.D., M.D.
_Medical Director, Sidis Institute, Portsmouth, New Hampshire_
BOSTON: RICHARD G. BADGER
TORONTO: THE COPP CLARK CO., LIMITED
* * * * *
Copyright, 1917, by Boris Sidis
All Rights Reserved
Made in the United States of America
The Gorham Press, Boston, U. S. A.
* * * * *
TO
THE FATHERS AND MOTHERS
OF
THE UNITED STATES
* * * * *
PREFACE
When in 1909 “Philistine and Genius” was delivered by me in the form of
a Commencement address before the Harvard Summer School, my prediction
of the coming European war storm was regarded by everybody as dream and
fancy. My best friends and sympathisers thought my foreboding
unjustified and ill-founded. I was an alarmist, a Cassandra, when I
spoke of the coming catastrophe which was to shake Europe to its very
foundation. When “Philistine and Genius” was published in 1911 the
American and European press, dealing with the views advanced in this
little volume, completely ignored the following warning given by me:
“About the middle of the nineteenth century Buckle made the prediction
that no war was any more to occur among civilized nations. Henceforth
peace was to reign supreme. ‘The wolf shall dwell with the lamb, and the
leopard shall lie down with the kid; their young ones shall lie down
together, and the lion shall eat straw like the ox.... Nations shall
beat their swords into ploughshares, and their spears into pruning
hooks. Nations shall not lift up swords against nations, nor shall they
learn war any more.’ This prophecy was rather hasty. We have had since
the Civil war, the Franco-Prussian war, the Spanish-American war, the
Boer war, the Russo-Japanese war, not counting the ceaseless wars of
extermination carried on by civilized nations among the various
semi-civilized and primitive tribes. Civilized nations do not as yet
beat their swords into ploughshares, but keep on increasing the strength
of their ‘armed peace,’ and are ready to fight bloody battles in the
quest of new lands and the conquest of new markets.
“In spite of the Hague conference, convoked by the peace-loving Czar, no
other age has had such large standing armies provided with such costly
and efficient weapons of execution ready for instant use. The red
spectre still stalks abroad claiming its victims. We still believe in
the baptism of fire and redemption by blood. The dogma of blood
redemption is still at the basis of our faith, and, consciously or
unconsciously, we brand that sacred creed on the minds of the young
generation.”
The present European upheaval has finally disclosed to the impartial
observer the fearful state of Europe as the final outcome of its “armed
peace.” Instead of realizing the dangers of armed peace or of
“preparedness,” we are ready to become a military democracy in which
every able-bodied man is a soldier or a sailor, every child is a scout,
and every woman a nurse or a munition worker. We are anxious to waste
our resources on preparedness rather than on the education of the young.
We hanker for the greatest navy in the world at a cost of several
billions of dollars. We aspire after a million headed, billion armed
navy and army. We clamor for universal, compulsory, military service in
which our children should be drilled for murder and slaughter at the
decree of a few autocratic officials and officers. We imitate Europe
slavishly, in spite of the fact that the policy of preparedness or of
“armed peace” has kept Europe in a state of turmoil for generations, has
brought her to the brink of ruin, and has plunged her into the most
cruel and most destructive war ever waged by man.
The recent estimate of Count von Roedern, Secretary of the Imperial
German Treasury, puts the total cost of the war to date, the end of
1916, for all the belligerents, at fifty-nine and a half billions of
dollars. The Mechanics and Metals National Bank of New York City figures
that seventy-five billion dollars will be spent for direct military
purposes, if the war lasts another year. The enormity of that
expenditure can only be realized if we consider that the total wealth of
Great Britain and Ireland is eighty-five billions of dollars, that of
Germany eighty billions, that of France fifty billions, that of Russia
forty billions, that of Austria-Hungary twenty-five billions, and that
of Italy twenty billions. Such waste is appalling!
According to the figures given by Mr. Frank H. Simonds, eighteen and a
half million casualties, of which deaths make up nearly one-quarter, is
the toll already levied on the fighting men of all the belligerent
nations by twenty-six months of war. More than any other war the present
European struggle squanders the wealth of empires and sacrifices the
lives of nations.
Our social status is a reversion to savagery of the most degenerate
type, an atavistic lapse towards the paleolithic and eolithic man, only
more brutal, on account of the greater power for evil possessed by
modern man. What Hun or Vandal ever dreamt of such colossal destruction!
The fame of Attila, Jenghiz Khan, Batu, and Tamerlane pales and fades
before the glory of the Kaiser. In a couple of years the aggressive
German “Kultur” has caused more ruin to humanity than all the invasions
of the yellow peril in the history of mankind. Can we take issue with
the late Professor Royce of Harvard when he declares the German Empire
to be “the wilful and the deliberate enemy of the human race”?
Some future historian in describing our times will place us below the
moral level of our contemporaries, the Bushman and the Hottentot. He may
say: “Towards the end of the nineteenth and at the beginning of the
twentieth century there took place a vast accumulation of wealth, due to
a rapid development of science and practical arts. Instead, however, of
improving their condition, European nations deteriorated morally and
intellectually.
“Liberal education gave way to technical training. Science served greed.
Education became mechanical and military in character. The successful
banker, the greedy usurer, the commonplace storekeeper, the mediocre
shopkeeper, the philistine patriotic business man became the patterns,
the ideals, the guides, and leaders of commercialized nations.
Advertising and notoriety became the rage and the bane of society. The
thinker gave way to the tinker, the scientist to the mechanic, the
artist to the artisan, the genius to the philistine. False patriotism of
the jingo type, controlled and animated by industrial and commercial
interests, became the standard of nations. An insane frenzy of
militarism seized on the minds of nations. Blind obedience became a
virtue.
“The state enslaved the individual. Drill and discipline stupefied
people. Nations boasting of scientific efficiency and ‘kultur’ broke
treaties, attacked, destroyed, deported, enslaved whole populations of
small, weak, neighboring countries. Women and babes were drowned like
rats in the middle of the ocean. Aeroplanes and Zeppelins showered
explosive missiles on defenceless people. For such cowardly, inhuman,
and diabolical acts the miscreants were decorated and honored as heroes
by their alleged superiors. Man could not have fallen to any lower
level.
“The elements of nature were let loose for the ruin of nations. Man
gloried in his devilish, military, inventive power of destruction.
Professors, carrying high the banner of ‘kultur,’ exulted in the
degrading, vicious process of training by which the individual is
hypnotized and narcotized into submission to a brutal organization of
military junkers, hallowed by the name of State. All conception of free,
individual development was lost among the Germanic tribes of Central
Europe. It was the darkest period in the history of mankind. Assaults on
countries, massacres of nations, deportation of populations into slavery
for powerful munition interests, all such outrages, dignified by the
name of war for the defense of the Fatherland, had not their parallel
even in the most degrading period of the history of humanity. Man was
crazed with the lust of blood, frenzied with rapine and slaughter.”
Such will be the just estimate of our times by a future impartial
historian.
We possess indeed vast stores of wealth, but we have not as yet learned
their use. Like silly upstarts, we use our wealth for dissipation and
ruin. Our greed and cruelty seem to grow with our possessions. Greed
with its army and navy is like the Biblical horseleech that “hath two
daughters crying, ‘Give, give.’” Human life, man’s genius, we hold in no
esteem. We sink the value of man in the price of his product. We raise
the value of stock, but lower the worth of man. Our young generation is
trained by fear into discipline and obedience. We suppress the genius in
the child, raise mediocrity, and cultivate the philistine.
“Obedience and discipline are the mainstay of family and school,” told
me an otherwise intelligent schoolmaster. “I control my children with
kindness, if possible, and if needs be, with force.” The child is
trained to act not by the light of reason, but by the command of
superior force. The child is ruled by fear!
As a protection against fear the child learns to be secretive, evasive
of truth, and cowardly of action. These traits of character, acquired in
early childhood, become basic. The child will never fully rid himself of
fear and its distressing consequences. Fear will stay with him, and dog
his steps all his life long.
Fear is one of the most fundamental of animal instincts, it is the
companion of the most primitive impulse of self-preservation. Once this
fear instinct is aroused, it grows like an avalanche in its downward
course. In later life this fear instinct becomes manifested in various
ways, giving rise to the most distressing nervous and mental symptoms.
In my medical practice, as specialist of nervous and mental diseases, I
have traced again and again the worst forms of maladies to the fear
instinct aroused in early childhood.
Training by fear, submission, and obedience opens the door wide to all
kinds of nervous and mental germs, weakening the mental and moral
constitution of man. Man becomes unreasonable, capricious, driven by the
impulse of self-preservation and by the furies of the fear instinct. The
impulse of self-preservation with its satellite the fear instinct
becomes predominant in character which lacks the stamina of sturdiness,
frankness, openmindedness and independence.
A person brought up in the school of fear and blind obedience lacks
steadiness of purpose, courage, independence, critical judgment, becomes
bigoted and intolerant. He falls an easy prey to the suggestions of his
times and surroundings, succumbs to the influence of unscrupulous
leaders. Such a person lacks mental and moral poise, he is wanting in
the true courage of reason, present in the fully developed man and
woman. He can not withstand the pressure of social opinion, being unable
to stand by his post in the face of threatening social opposition. Ruled
by fear at home, he is governed by terror in society. He is afraid of
social punishment, “of losing face,” as the Chinese say, with his
neighbors, gossips, circles and clubs. He dreads above all the judgment
of the crowd, and is scared by the jeers and ridicule of the mob. Human
life interests become limited by the narrow horizon of a mob-ruled
personality. The unceasing obedience to the suggestions of the crowd
weakens and loosens the reasoning and moral fibre, reduces the energies
of the mind to the animal level, controlled by self-preservation and
fear.
With reduced and impoverished energies, the person, in case of trouble
and misfortune, is unable to fall back on his inner resources, he falls
a prey to worry, fear, anxiety, and disease. In other cases the
intellectual and moral powers are enfeebled by the rigid discipline and
by the course of enforced obedience, the person falls a victim to all
forms of temptations. With no principle to guide him, with no will to
stay him, the person drifts helplessly on the stream of life. Lured by
seductive sirens, his life is finally wrecked on the rocks and reefs of
vice, sin, crime, and disease.
Where stumbling on vice, disease, and crime is avoided, the person
inevitably lands on the dull shores of the Lotophagi. Ideas and ideals
are forgotten and forsaken in the routine of animal existence. This is
the land of Philistinism, a land where all human, humane interests,
independent thought, and courageous action are wanting. Philistines are
uncritical, unconscious of defects and faults, living in the mire of
self-contented stupidity and mediocrity. They cease to grow mentally and
morally. Their intellectual and moral capacities become paralyzed,
atrophied. _Man becomes the equal of the brute._
With a philistine education and training, man is fit to become one of
those unfortunate and pitiful European pawns and automata who obey
blindly the commands of their superior officers. Philistines shoot,
stab, poison, pillage, bum, outrage, and murder at the command of
unscrupulous, self-seeking leaders, brutal junkers, bloodhounds of
empires.
Brought up in a school of fear, obedience, and suggestibility, the
philistine, like Cain, murders his brother without aim and without
understanding the full significance of the awful deed. He is no more
responsible than is the machine gun which he accurately trains and
points at his supposed enemies. Philistines are led to the battlefield
like cattle to the slaughter house. Philistines have no personality, no
individuality, they are cogs in wheels, links in chains of monster
mechanisms.
The philistine, the product of our home and school, is suggestible and
gullible, he is always on the lookout for authority, for a leader whom
he should worship, by whose opinions and conviction he is ready to
swear, whose command he is ready and proud to follow. The philistine is
good material for mobs, for mental epidemics, for religious crazes, and
for all kinds of hysterical movements in which not reason but emotional
automatism is in the foreground. _Philistinism, stupidity, and implicit
obedience of a monstrous, efficient war machine are intimately
interrelated. The individual becomes a private, the nation an army, and
the country a camp._
Do we as parents wish to bring up our children as soulless, willless
machines? Do we wish them to be without good judgment, without personal
convictions? Do we wish them to be led about like cattle? We certainly
wish them to be of strong nature and sturdy character, able to stand by
their convictions, able to use their critical judgment, able to
discriminate the right from the wrong, able to love the good and avoid
the evil.
In _The Psychology of Suggestion_, published by me in 1897, I arrive at
the conclusion that “Personality is suppressed by the rigidity of social
organization; the cultivated, civilized individual is an automaton, a
mere puppet.”... Again, “Under the enormous weight of the sociostatic
press ... the personal self sinks, the suggestible, subconscious,
social, impersonal self rises to the surface, gets trained and
cultivated, and becomes the hysterical actor in all the tragedies of
historical life.”... In recent European events the suggestible, social
self plays the chief rôle.
In the same work I come to the following conclusion: “When social
conditions are of such a nature as to charge society with strong
emotional excitement, or when institutions dwarf individuality, when
they arrest personal growth, when they hinder the free development and
exercise of the personal, controlling consciousness, then society falls
into a hypnoid condition, the social mind gets disaggregated. The
gregarious self begins to move within the bosom of the crowd, and
becomes active; the demon of the demos emerges to the surface of social
life, and throws the body politic into convulsions of demoniac fury.”
The European horrors, atrocities, and brutalities, dignified by the
stupefying and hypnotizing slogan “Kultur, Patriotism,” are due to the
early training, by fear and force, of the individual into submission to
superior authority. Such pernicious training sacrifices the genius of
the child, the originality of the man, to a highly efficient, but brutal
and blood-thirsty Moloch State. The European war is a mental plague
which attacks gigantic, social aggregates when their ultimate
constituent units, the individuals, are deprived of independent thought
and liberty of decision and action, when men are swayed by hypnotizing
suggestions of “superior leaders” who represent the interests not of
every individual at his best, but of high noble castes and of commercial
classes. The organized murder of European nations is due to the stifling
of human genius by the cultivation of mob spirit which is the cause of
all forms of social insanity and mental epidemics.
In the stifling of the genius of the child and the cultivation of the
mob spirit America does not lag behind Europe. Mental epidemics, excited
by the fear instinct and by the impulse of self-preservation, are
prevalent in the States. As described by me in _The Psychology of
Suggestion_: “American society oscillates between acute financial mania
and attacks of religious insanity. No sooner is the business fever over
than the _delirium acutum_ of religious mania sets in. Society is thrown
from Scylla into Charybdis. From the heights of financial speculation
society sinks into the abyss of revivalism. _American society seems to
suffer from circular insanity._”
Revivalism, a mental frenzy to which the American mob mind is specially
prone, is a resurrection of Greek Bacchanalia and Roman Saturnalia.
Revivals are emotional debauches, religious orgies. As I had pointed out
in the same work: “Revivalism is far more dangerous to the life of
society than drunkenness.... As a sot man falls below the brute; as a
revivalist he sinks lower than the sot.”
If Europe is in violent convulsions of war insanity, America suffers
from no less serious mental maladies,—speculation frenzies, revival
manias, and preparedness plagues. Mental epidemics are ineradicable
afflictions of the highly evolved mob spirit characteristic of the
philistine. The evolution of the philistine is the involution of genius.
Philistinism is social decay. _The progress of humanity is from brute to
man, from Philistine to Genius._
Boris Sidis.
_Sidis Institute,_
_Maplewood Farm,_
_Portsmouth, New Hampshire._
PHILISTINE AND GENIUS
I
I address myself to you, fathers and mothers, and to you, open-minded
readers. I take it for granted that your life-work is with you a serious
matter and that you put forth all your efforts to do your best in the
walk of life which you have chosen. I assume that you want to develop
your energies to the highest efficiency and bring out the best there is
in you. I assume that you earnestly wish and strive to bring out and
develop to the highest efficiency the faculties not only of your
children, but also those of your friends and co-workers with whom you
associate in your daily vocation, and that you are deeply interested in
the education of your countrymen and their children, who share with you
the duties, rights and privileges of citizenship. I also assume that as
men and women of liberal education you are not limited to the narrow
interests of one particular subject, to the exclusion of all else. I
assume that you are especially interested in the development of
personality as a whole, the true aim of education. I also assume that
you realize that what is requisite is not some more routine, not more
desiccated, quasi-scientific methods of educational psychology, not the
sawdust of college-pseudagogics and philistine, normal school-training,
but more light on the problems of life. What you want is not the
training of philistines, but the education of genius.
We need more light, more information on “the problems of life.” Is it
not too big a phrase to employ? On a second thought, however, I must say
that your problems are the problems of life. For the problems of
education are fundamental, they are at the bottom of all vital problems.
The ancient Greeks were aware of it and paid special attention to
education. In rearing his revolutionary, utopian edifice, Plato insists
on education as the foundation of a new social, moral and intellectual
life. Plato in his Republic makes Socrates tell his interlocutor,
Adeimantus: “Then you are aware that in every work the _beginning_ is
the most important part, especially in dealing with anything young and
tender? For that is the time when any impression which one may desire to
communicate is most readily stamped and taken.”
We may say that all man’s struggles, religious, moral and economical,
all the combats and conflicts that fill the history of mankind, can be
traced finally to the nature and vigor of the desires, beliefs and
strivings which have been cultivated by the social environment in the
early life of the individual. The character of a nation is moulded by
the nature of its education. The character of society depends on the
early training of its constituent units. The fatalism, the
submissiveness of the Oriental; the æstheticism, the independence, love
of innovations and inquisitiveness of the ancient Greek; the ruggedness,
sturdiness, harshness and conservatism of the ancient Roman; the
emotionalism, the religious fervor of the ancient Hebrew; the
commercialism, restlessness, speculation and scientific spirit of modern
times, are all the results of the nature of the early education the
individual gets in his respective social environment. We may say that
the education of early life forms the very foundation of the social
structure.
Like clay in the hands of the potter, so is man in the hands of his
community. Society fashions the beliefs, the desires, the aims, the
strivings, the knowledge, the ideals, the character, the minds, the very
selves of its constituent units. Who has the control of this vital
function of moulding minds? Fathers and mothers, the child is under your
control. To your hands, to your care is entrusted the fate of young
generations, the fate of the future community, which, consciously or
unconsciously, you fashion according to the accepted standards and
traditions with which you have been imbued in your own education.
It is related, I think, in Plutarch’s Lives, of Themistocles telling
with the ironical frankness characteristic of the Greek temperament that
his son possessed the greatest power in Greece: “For the Athenians
command the rest of Greece, I command the Athenians, his mother commands
me, and he commands his mother.” This bit of Greek irony is not without
its significance. The mind of the growing generation controls the future
of nations. The boy is father to the man, as the proverb has it; he
controls the future. But who controls the boy? The home, the mother and
father, the guides of the child’s early life. For it is in early life
that the foundation of our mental edifice is laid. All that is good,
valid and solid in man’s mental structure depends on the breadth, width,
depth, and solidity of that foundation.
II
That the groundwork of man’s character is laid in his childhood appears
as a trivial platitude. I am almost ashamed to bring it before you. And
yet, as I look round me and find how apt we are to forget this simple
precept which is so fundamental in our life, I cannot help calling your
attention to it. If we consider the matter, we can well understand the
reason why its full significance is not realized. We must remember that
all science begins with axioms which are apparently truisms. What is
more of a truism than the axioms of Geometry and Mechanics—that the
whole is greater than the part, that things which are equal to the same
thing are equal to one another, or that a body remains in the same state
unless an external force changes it? And yet the whole of Mathematics
and Mechanics is built on those simple axioms.
The elements of science are just such obvious platitudes. What is needed
is to use them as efficient tools and by their means draw the consequent
effects. The same holds true in the science of education. The axiom or
the law of early training is not new, it is well known, but it is
unfortunately too often neglected and forgotten, and its significance is
almost completely lost.
It is certainly surprising how this law of early training is so
disregarded, so totally ignored in the education of the child. Not only
do we neglect to lay the necessary solid basis in the early life of the
child, a solid basis ready for the future structure, we do not even take
care to clear the ground. In fact, we even make the child’s soul a
dunghill, full of vermin of superstitions, fears and prejudices,—a
hideous heap saturated with the spirit of credulity.
We regard the child’s mind as a _tabula rasa_, a vacant lot, and empty
on it all our rubbish and refuse. We labor under the delusion that
stories and fairy tales, myths and deceptions about life and man are
good for the child’s mind. Is it a wonder that on such a foundation men
can only put up shacks and shanties? We forget the simple fact that what
is harmful for the adult is still more harmful to the child. Surely what
is poisonous to the grown-up mind cannot be useful food to the young. If
credulity in old wives’ tales, lack of individuality, sheepish
submissiveness, barrack-discipline, unquestioned and uncritical belief
in authority, meaningless imitation of jingles and gibberish,
memorization of mother-goose wisdom, repetition of incomprehensible
prayers and articles of creed, unintelligent aping of good manners,
silly games, prejudices and superstitions and fears of the supernormal
and supernatural, are censured in adults, why should we approve their
cultivation in the young?
At home and at school we drill into the child’s mind uncritical beliefs
in stories and tales, fictions and figments, fables and myths, creeds
and dogmas which poison the very sources of the child’s mind. At home
and at school we give the child over as a prey to all sorts of fatal
germs of mental diseases and moral depravity. We leave the child’s mind
an open field to be sown with dragon’s teeth which bring forth a whole
crop of pernicious tendencies,—love and admiration of successful evil,
and adoration of the rule of brute force. From the dragon’s teeth sown
in early childhood there rises in later life a whole brood of
flint-hearted men who blindly jostle and fight and mercilessly tear one
another, to obtain for some greedy Jason, some witch of a Medea their
coveted golden fleece.
Ill
We regard with disapproval the bloody combats of some savage tribe; we
regard with horror the sacrifice of children and prisoners to some idol
of a Phenician Moloch or Mexican Huitzlio-Potchli; we are shocked at the
criminal proceedings of the infamous Torquemada with his inquisition
glorying in its terrors and tortures in the name of Christ; we are
sickened as we read of the religious wars in Europe; we shudder at the
horrors of the night of St. Bartholomew; we are appalled by the recent
slaughters of the Jews in Russia, by the wholesale massacre of the
Christians in Turkey.
All such atrocities, we say, belong to barbaric ages and are only
committed in semi-civilized countries. We flatter ourselves that we are
different in this age of enlightenment and civilization. Are we
different? Have we changed? Have we a right to fling stones at our older
brothers, the savage and the barbarian? We are so used to our life that
we do not notice its evils and misery. We can easily see the mote in the
eye of our neighbor, but do not notice the beam in our own.
We are still savage at heart. Our civilization is mere gloss, a thin
coating of paint and varnish. Our methods of inflicting pain are more
refined than those of the Indian, but no less cruel, while the number of
the victims sacrificed to our greed and rapacity may even exceed the
numbers fallen by the sword of the barbarian or by the torch of the
fanatic. The slums in our cities are foul and filthy, teeming with
deadly germs of disease where the mortality of our infants and children
in some cases rises to the frightful figure of 204 per thousand!
The sanitary conditions of our cities are filthy and deadly. They carry
in their wake all forms of plagues, pests and diseases, among which
tuberculosis is so well known to the laity. “Tuberculosis,” reads a
report of a Tenement House Commission, “is one of the results of our
inhumane tenements; it follows in the train of our inhumane sweatshops.
It comes where the hours of labor are long and the wages are small; it
afflicts the children who are sent to labor when they should yet be in
school.”
“The Consumers’ League,” says Mr. John Graham Brooks, “long hesitated to
lay stress upon these aspects of filth and disease, because of their
alarmist and sensational nature, and of the immediate and grave risk to
the consumer of the goods manufactured in the sweatshop and the tenement
house. If the sweatshop spread diphtheria and scarlet fever, there is
the hue and cry before personal danger. But these diseases are the very
slightest elements of the real risk to the general good. It is the
spoiled human life, with its deadly legacy of enfeebled mind and body,
that reacts directly and indirectly on the social whole.” We do not
realize that we drift into national degeneracy. We fail to realize that
we raise a generation of stunted lives, of physical and nervous wrecks,
of mental invalids and moral cripples.
We boast of our wealth unrivalled by other countries and by former ages.
We should remember the great poverty of our masses, the filthy
conditions of our wealthy cities, with their loathsome city-slums, in
which human beings live, breed and teem like so many worms.
We spend on barracks and prisons more than we do on schools and
colleges. What is the level of a civilization in which the cost of crime
and war far exceeds that of the education of its future citizens? We
spend on our army and navy a quarter of a billion dollars, which is
found to be insufficient, while the “total money burden of crime amounts
in this country to the enormous sum of 600 million dollars a year!”
The cost of crime alone is so enormous that a representative of the
Board of Charities of one of our Eastern states considers “the entire
abolition of all the penal codes and the complete liberty of the
criminal class.” Our civilization can boast of the city-slum, the abode
of misery and crime, the gift of our modern industrial progress, wealth
and prosperity.
Professor James and myself were over once on a visit to a charitable
institution for mentally defective. With his clear eye for the
incongruities and absurdities of life, Professor James remarked to me
that idiots and imbeciles were given the comforts, in fact, the luxuries
of life, while healthy children, able boys and girls, had to struggle
for a livelihood. Children under fourteen work in factories, work at a
wage of about twenty-five cents a day, and, according to the labor
bureau, the daily wage of the factory children of the South is often as
low as fifteen cents and sometimes falls to nine cents. In many of our
colleges many a student has to live on the verge of starvation, freeze
in a summer overcoat the whole winter and warm his room by burning
newspapers in the grate. We are charitable and help our mediocrities,
imbeciles and idiots, while we neglect our talent and genius. We have a
blind faith that genius, like murder, will out. We know of successful
talent, but we do not know of the great amount of unsuccessful talent
and genius that has gone to waste. We favor imbecility and slight
genius.
One of the physicians of the institution overheard our conversation and
attempted to justify his work by an argument commonly advanced and
uncritically accepted—“Our civilization, our Christian civilization
values human life.” Does our civilization really value human life? The
infant mortality of the slums of our large cities and the factory work
of our young children do not seem to justify such a claim.
The loss of life on our railways is as large as one caused by a national
war. Thus the number of persons killed on American railways during a
period of three years ending June 30, 1900, was about 22,000, while the
mortality of British forces, including death from disease, during three
years of the South African war amounted to 22,000. In 1901, one out of
every 400 railway employees was killed and one out of every 26 was
injured. In 1902, 2,969 employees were killed and 50,524 were injured.
Commenting on the statistics of railway accidents, Mr. John Graham
Brooks says: “One has to read and re-read these figures before their
grewsome significance is in the least clear. If we add the mining, iron
and lumbering industries,—portions of which are more dangerous than the
railroad,—some conception is possible of the mutilated life due to
machinery as it is now run.” It may also be of interest to learn that,
according to the calculation made by a representative of one of the
insurance companies, more than a million and a half are annually killed
and injured in the United States alone.
The waste of human life is in fact greater than in any previous age.
“Saul hath slain his thousands, but David his ten thousands.” Think of
our modern warfare, with its infernal machines of carnage, mowing down
more men in a day than the warlike Assyrians and Romans, with their
crude bows, arrows and catapults, could destroy in a century. And is not
our country, our civilized Christian society, with its high valuation of
human life, keeping on increasing its army and navy, and perfecting
deadly weapons of slaughter and carnage? What about the justice dealt
out by Judge Lynch? From 1882 to 1900 there were about three thousand
lynchings! What about our grand imperial policy? What about our
dominance over weak and ignorant tribes, treated in no gentle way by the
armed fist of their civilized masters, who send to the benighted
heathens their missionaries to preach religion and their soldiers to
enforce the sale of narcotics and other civilizing goods?
IV
We are stock-blind to our own barbarities; we do not realize the
enormities of our life and consider our age and country as civilized and
enlightened. We censure the faults of other societies, but do not notice
our own. Thus Lecky, in describing Roman society, says: “The
gladiatorial games form indeed the one feature which to a modern mind is
almost inconceivable in its atrocity. That not only men, but women, in
an advanced period of civilization,—men and women who not only
professed, but very frequently acted upon a high code of morals—should
have made the carnage of men their habitual amusement, that all this
should have continued for centuries with scarcely a protest, is one of
the most startling facts in moral history. It is, however, perfectly
normal, while it opens out fields of ethical inquiry of a very deep,
though painful, character.”
As in modern times, our college authorities justify the brutalities of
football and prize-fights, so in ancient times the great moralists of
those ages justified their gladiatorial games. Thus the great orator,
the moralizing philosopher, Cicero, in speaking of the gladiatorial
games, tells us: “When guilty men are compelled to fight, no better
discipline against suffering and death can be presented to the eye.” And
it is certainly instructive for us to learn that “the very men who
looked down with delight, when the sand of the arena reddened with human
blood, made the theater ring with applause when Terence in his famous
line proclaimed the brotherhood of men.”
One feeble protest is on record, a protest coming from the mother of
civilization, from ancient Athens. “When an attempt was made to
introduce the games into Athens, the philosopher Demonax appealed
successfully to the better feelings of the people by exclaiming: “You
must first overthrow the altar of pity!”
The philosopher Demonax had not the compromising spirit of the modern
professor. Although the brutal games of our youth and populace need a
Demonax, we certainly should not look for one in our colleges and
universities. Our college authorities assure us that athletic prestige
is indispensable to a good university. In fact, according to some
official statements, football teams are supposed to express the superior
intellectual activities of our foremost colleges. Like Cicero of old, we
claim that “our games are good,—they train men, and no better
discipline can be presented to the eye.”
The fact is, man is bat-blind to the evils of the environment in which
he is bred. He takes those evils as a matter of course, and even finds
good reasons to justify them as edifying and elevating. In relation to
his own surroundings, man is in the primitive condition of the Biblical
Adam,—he is not conscious of his own moral nakedness. Six days in the
week we witness and uphold the wholesale carnage, national and
international, political, economical, in shops, factories, mines,
railroads and on the battlefields, while on the seventh we sing hymns to
the God of mercy, love and peace.
We pick up the first newspapers or popular magazines that come to our
hand, and we read of wars, slaughters, murders, lynchings, crimes and
outrages on life and liberty; we read of strikes, lockouts, of tales of
starvation and of frightful infant mortality; we read of diseases and
epidemics ravaging the homes of our working population; we read of
corporation iniquities, of frauds and corruption of our legislative
bodies, of the control of politics by the criminal classes of the great
metropolis of our land. We read of all that evil and corruption, but
forget them next moment.
Our social life is corrupt, our body politic is eaten through with
cankers and sores, “the whole head is sick and the whole heart is faint.
From the sole of the foot even unto the head, there is no soundness in
it; but wounds, and bruises and putrefying sores,” and yet we think we
are a civilized people, superior to all countries and to all ages. “The
voice of our brother’s blood crieth unto us from the ground.” How can we
be so callous? How can we be so mole-blind and so stone-deaf?
The truth is, we have but a thin varnish of humaneness, glossing over a
rude barbarism. With our lips we praise the God of love, but in our
hearts we adore the God of force. How much physical force is worshipped
we can realize from the crowds that throng the games of baseball,
football, prize-fights and boxing exhibitions. They go into tens of
thousands. How many would be drawn by a St. Paul, an Epictetus, or a
Socrates?
The newspaper, the mirror of our social life, is filled with the names
and exploits of our magnates of high finance, our money-mongers and
usurers. Our journals teem with deeds and scandals of our refined “smart
set” set up as patterns, as ideals, after which our middle class so
longingly craves. Like the Israelites of old we worship golden calves
and sacred bulls. Our daughters yearn after the barbaric shimmer and
glitter of the bejewelled, bespangled, empty-minded, parasitic females
of “the smart set.” Our college boys admire the feats of the trained
athlete and scorn the work of the “grind.” Our very schoolboys crave for
the fame of a Jeffries and a Johnson. If in the depths of space there is
some solar system inhabited by really rational beings, and if one of
such beings should by some miracle happen to visit our planet, he would
no doubt turn away in horror.
V
We press our children into the triumphant march of our industrial
Juggernaut. Over 1,700,000 children under 15 years of age toil in
fields, factories, mines and workshops. The slums and the factory
cripple the energies of our young generation. The slaughter of the
innocents and the sacrifice of our children to the insatiable Moloch of
industry exclude us from the rank of civilized society and place us on
the level of barbaric nations.
Our educators are narrow-minded pedants. They are occupied with the dry
bones of text-books, the sawdust of pedagogics and the would-be
scientific experiments of educational psychology; they are ignorant of
the real vital problems of human interests, a knowledge of which goes to
make the truly educated man.
About the middle of the nineteenth century, Buckle made the prediction
that no war was any more to occur among civilized nations. Henceforth
peace was to reign supreme. “The wolf shall dwell with the lamb, and the
leopard shall lie down with the kid; their young ones shall lie down
together, and the lion shall eat straw like the ox.... Nations shall
beat their swords into ploughshares and their spears into pruning hooks.
Nation shall not lift up sword against nation, nor shall they learn war
any more.” This prophecy was rather hasty. We have had since the Civil
war, the Franco-Prussian war, the Spanish-American war, the Boer war,
the Russo-Japanese war, not counting the ceaseless wars of extermination
carried on by civilized nations among the various semi-civilized nations
and primitive tribes. Civilized nations do not as yet beat their swords
into ploughshares, but keep on increasing the strength of their “armed
peace,” and are ready to fight bloody battles in the quest of new lands
and the conquest of new markets.
In spite of The Hague conference of peace convoked by the peace-loving
Czar, no other age has had such large standing armies provided with such
costly and efficient weapons of execution ready for instant use. The red
spectre still stalks abroad claiming its victims. We still believe in
the baptism of fire and redemption by blood. The dogma of
blood-redemption is still at the basis of our faith and, consciously or
unconsciously, we brand that sacred creed on the minds of the young
generation.
We are not educated to see and understand the wretchedness, the misery
of our life,—the evil of the world falls on the blind spot of our eye.
In the name of evolution and the survival of the fittest, we justify the
grasping arm of the strong, and even glory in the extermination of the
weak. The weak, we say, must be weeded out by the processes of natural
selection. The strong are the best; it is right that they should survive
and flourish like a green bay tree. The fact is that we are still
dominated by the law of the jungle, the den and the cave. We are still
wild at heart. We still harken to the call of the wild; we are ruled by
the fist, the claw and the tooth.
Love, justice, gentleness, peace, reason, sympathy and pity, all humane
feelings and promptings are with us sentiments of “unnatural” or
supernatural religion which we profess in our churches, but in which we
really have no faith as good for actual life. We mistake brutishness for
courage, and by fight and by war we train the beast in man.
All humane feelings are regarded as so many hindrances to progress; they
favor, we claim, the survival of the weak. We are, of course,
evolutionists, and believe most firmly in progress. We believe that the
luxuries and vices of the strong are conducive to prosperity, and that
the evils of life by the automatic grinding of that grind-organ known as
the process of evolution _somehow_ lead to a higher civilization.
When in the beginning of the eighteenth century Bernard de Mandeville
proclaimed the apparently paradoxical principle that _Private Vices are
Public Benefits_, the academic moralists were shocked at such profane
brutality. Mandeville only proclaimed the leading, the guiding principle
of the coming age of industrial prosperity. We now know better. Are we
not evolutionists? Have we not learned that progress and evolution and
the improvement of the race are brought about by the fierce struggle for
existence, by the process of natural selection, by the merciless
elimination of the weak and by the triumph of the strong and the fit?
What is the use of being sentimental? Like Brennus, the Gaul, we throw
our sword on the scales of blinded justice and shout triumphantly _“Væ
victis!”_
VI
We are confirmed optimists and sow optimism broadcast. We have
optimistic clubs and mental scientists and Christian scientists,—all
afflicted with incurable ophthalmia to surrounding evil and misery. We
are scientific, we are evolutionists, we have faith in the sort of
optimism taught by Leibnitz in his famous Theodicea. We are the Candides
of our oracles, the Panglosses. You may possibly remember what Voltaire
writes of Professor Pangloss. “Pangloss used to teach the science of
metaphysico-theologo-cosmologo-noodleology. He demonstrated to
admiration that there is no effect without a cause and that this is the
best of all possible worlds. It has been proved, said Pangloss, that
things cannot be otherwise than they are; for everything, the end for
which everything is made, is necessarily the best end. Observe how noses
are made to carry spectacles, and spectacles we have accordingly.
Everything that is, is the best that could possibly be.” It is such
shallow optimism that now gains currency.
Verily, we are afflicted with mental cataract. “If we should bring
clearly to a man’s sight,” says Schopenhauer, “the terrible sufferings
and miseries to which his life is constantly exposed, he would be seized
with horror, and if we were to conduct the confirmed optimist through
the hospitals, infirmaries, and surgical operating-rooms, through
prisons, asylums, torture-chambers and slave-kennels, over battlefields
and places of execution; if we were to open to him all the dark abodes
of misery, where it hides itself from the glance of cold curiosity, he
would understand at last the nature of this _best of possible worlds_.”
Schopenhauer is metaphysical, pessimistic, but he is certainly not
blinded by a shallow optimism to the realities of life. Drunk with the
spirit of optimism, we do not realize the degradation, the misery and
poverty of our life. Meanwhile the human genius, the genius which all of
us possess, languishes, famishes, and perishes, while the brute alone
emerges in triumph. We are so overcome by the faith in the transcendent,
optimistic evolution of the good, that through the misty, heavenly,
angelic visions, we do not discern the cloven hoof of the devil.
Professor James in a recent address told the Radcliffe graduates that
the aim of a college-education is “_to recognize the good man_,” when
you see him. This advice may be good for Radcliffe young ladies; but,
fathers and mothers, _the true education of life is the recognition of
evil wherever it is met_.
The Bible begins the story of man in a paradise of ignorance and
finishes it with his tasting of the fruits of the forbidden tree of
knowledge of good and evil. “And the eyes of them both were opened and
they knew that they were naked. And the Lord God said,—Behold, the man
is become as one of us to know good and evil, and now, lest he put forth
his hand and take also of the tree of life and eat and live for ever.
Therefore, the Lord God sent him forth from the garden of Eden. So he
drove out the man.” We prefer the sinful, mortal, but godlike man with
his knowledge of evil to the brutish philistine in the bliss of Elysium.
VII
In the education of the young generation the purpose of the nation is to
bring up the child as a good man, as a liberal-minded citizen, devoted
soul and body to the interests of social welfare. This purpose in the
education of the young citizen is of the utmost importance in every
society, but it is a vital need in a democratic society. We do not want
narrow-minded patriots devoted to party-factions, nor bigoted
sectarians, nor greedy _entrepreneurs_ fastening in trusts, like so many
barnacles, on the body-politic. We do not want ringleaders and mobs,
unscrupulous bosses and easily led voters. What we need is men having at
heart the welfare of their fellow-men.
The purpose of the education provided by the nation for its young
generation is the rearing of healthy, talented, broad-minded citizens.
We need, above all, good citizens, active and intelligent, with a
knowledge of life and with a delicate sense of discrimination and
detection of evil in all its protean forms; we need strong-minded
citizens with grit and courage to resist oppression and root out evil
wherever it is found. A strong sense of recognition of evil should be
the social sense of every well-educated citizen as a safeguard of social
and national life. _The principle of recognition of evil under all its
guises is at the basis of the true education of man._
Is it not strange that this vital principle of education, the
recognition of evil,—a fundamental principle with the great thinkers of
humanity,—should remain so sadly neglected by our educators and public
instructors? Our educators are owl-wise, our teachers are pedants and
all their ambition is the turning out of smooth, well-polished
philistines. It is a sad case of the blind leading the blind.
It is certainly unfortunate that the favored type of superintendent of
our public education should be such a hopeless philistine, possessed of
all the conceit of the mediocre business man. Routine is his ideal.
Originality and genius are spurned and suppressed. Our
school-superintendent with his well-organized training-shop is proud of
the fact that there is no place for genius in our schools.
Unfortunate and degraded is the nation that has handed over its
childhood and youth to guidance and control by hide-bound mediocrity.
Our school-managers are respected by the laity as great educators and
are looked up to by the teachers as able business men. Their merit is
routine, discipline and the hiring of cheap teaching-employees.
It is certainly a great misfortune to the nation that a good number of
our would-be scientific pedagogues are such mediocrities, with so absurd
an exaggeration of their importance that they are well satisfied if the
mass of their pupils turn out exact reproductions of the silly
pedagogue. What can be expected of a nation that entrusts the fate of
its young generation to the care or carelessness of young girls, to the
ire of old maids, and to pettifogging officials with their educational
red tape, discipline and routine,—petty bureaucrats animated with a
hatred towards talent and genius?
The goody-goody schoolma’am, the mandarin-schoolmaster, the
philistine-pedagogue, the pedant-administrator with his business
capacities, have proved themselves incompetent to deal with the
education of the young. They stifle talent, they stupefy the intellect,
they paralyze the will, they suppress genius, they benumb the faculties
of our children. The educator, with his pseudo-scientific,
pseudo-psychological pseudogogics, can only bring up a set of
philistines with firm, set habits,—marionettes,—dolls.
Business is put above learning, administration above education,
discipline and order above cultivation of genius and talent. Our schools
and colleges are controlled by business men. The school-boards, the
boards of trustees of almost every school and college in the country
consist mainly of manufacturers, storekeepers, tradesmen, bulls and
bears of Wall street and the market-place. What wonder that they bring
with them the ideals and methods of the factory, the store, the bank and
the saloon. If the saloon controls politics, the shop controls
education.
Business men are no more competent to run schools and colleges than
astronomers are fit to run hotels and theaters. Our whole educational
system is vicious. A popular scientific journal entered a protest
against the vulgarization of our colleges, the department-store trade
methods of our universities, but to no avail. The popular hero, the
administrative business superintendent still holds sway, and poisons the
sources of our social life by debasing the very foundation of our
national education.
VIII
From time to time the “educational” methods of our philistine teachers
are brought to light. A girl is forced by a schoolma’am of one of our
large cities to stay in a corner for hours, because she unintentionally
transgressed against the barrack-discipline of the school-regulations.
When the parents became afraid of the girl’s health and naturally took
her out of school, the little girl was dragged before the court by the
truant officer. Fortunately “the judge turned to the truant officer and
asked him how the girl could be a truant, if she had been suspended. He
didn’t believe in breaking children’s wills.”
In another city a pupil of genius was excluded from school because “he
did not fall in with the system” laid out by the “very able
business-superintendent.” A schoolmistress conceives the happy idea of
converting two of her refractory pupils into pin-cushions for the
edification of her class. An “educational” administrative superintendent
of a large, prosperous community told a lady who brought to him her son,
an extraordinarily able boy, “I shall not take your boy into my
high-school, in spite of his knowledge.” When the mother asked him to
listen to her, he lost patience and told her with all the force of his
school-authority, “Madam, put a rope around his neck, weigh him well
down with bricks!”
A principal of a high school in one of the prominent New England towns
dismisses a highly talented pupil because, to quote verbatim from the
original school document, “He is not amenable to the discipline of the
school, as his school life has been too short to establish him in the
habit of obedience.” “His intellect,” the principal’s official letter
goes on to say, “remains a marvel to us, but we do not feel, and in this
I think I speak for all, that he is in the right place.” In other words,
in the opinion of those remarkable pedagogues, educators and teachers,
the school is not the right place for talent and genius!
A superintendent of schools in lecturing before an audience of
“subordinate teachers” told them emphatically that _there was no place
for genius in our schools_. Dear old fogies, one can well understand
your indignation! Here we have worked out some fine methods, clever
rules, beautiful systems and then comes genius and upsets the whole
structure! It is a shame! Genius cannot fit into the pigeon-holes of the
office desk. Choke genius, and things will move smoothly in the school
and the office.
Not long ago we were informed by one of those successful
college-mandarins, lionized by office-clerks, superintendents and
tradesmen, that he could measure education by the foot-rule! Our Regents
are supposed to raise the level of education by a vicious system of
examination and coaching, a system which Professor James, in a private
conversation with me, has aptly characterized as “idiotic.”
Our schools brand their pupils by a system of marks, while our foremost
colleges measure the knowledge and education of their students by the
number of “points” passed. The student may pass either in Logic or
Blacksmithing. It does not matter which, provided he makes up a certain
number of “points”!
College-committees refuse admission to young students of genius, because
“it is against the policy and the principles of the university.”
College-professors expel promising students from the lecture-room for
“the good of the class as a whole,” because the students “happen to
handle their hats in the middle of a lecture.” This, you see, interferes
with class discipline. _Fiat justitia, pereat mundus._ Let genius
perish, provided the system lives. Why not suppress all genius, as a
disturbing element, for “the good of the classes,” for the weal of the
commonwealth? Education of man and cultivation of genius, indeed! This
is not school policy.
We school and drill our children and youth in schoolma’am mannerism,
school master mind-ankylosis, school-superintendent stiff-joint
ceremonialism, factory regulations and office-discipline. We give our
pupils and students artisan-inspiration and business-spirituality.
Originality is suppressed. Individuality is crushed. Mediocrity is at a
premium. That is why our country has such clever business men, such
cunning artisans, such resourceful politicians, such adroit leaders of
new cults, but no scientists, no artists, no philosophers, no statesmen,
no genuine talent and no true genius.
School-teachers have in all ages been mediocre in intellect and
incompetent. Leibnitz is regarded as a dullard and Newton is considered
as a blockhead. Never, however, in the history of mankind have school
teachers fallen to such a low level of mediocrity as in our times and in
our country. For it is not the amount of knowledge that counts in true
education, but originality and independence of thought that are of
importance in education. But independence and originality of thought are
just the very elements that are suppressed by our modern barrack-system
of education. No wonder that military men claim that the best
“education” is given in military schools.
We are not aware that the incubus of officialdom, and the succubus of
bureaucracy have taken possession of our schools. The red tape of
officialdom, like a poisonous weed, grows luxuriantly in our schools and
chokes the life of our young generation. Instead of growing into a
people of great independent thinkers, the nation is in danger of fast
becoming a crowd of well-drilled, well-disciplined, commonplace
individuals, with strong philistine habits and notions of hopeless
mediocrity.
In levelling education to mediocrity we imagine that we uphold the
democratic spirit of our institutions. Our American sensibilities are
shocked when the president of one of our leading colleges dares to
recommend to his college that it should cease catering to the average
student. We think it un-American, rank treason to our democratic spirit
when a college president has the courage to proclaim the principle that
“To form the mind and character of one man of marked talent, not to say
genius, would be worth more to the community which he would serve than
the routine training of hundreds of undergraduates.”
We are optimistic, we believe in the pernicious superstition that genius
needs no help, that talent will take care of itself. Our kitchen clocks
and dollar timepieces need careful handling, but our chronometers and
astronomical clocks can run by themselves.
The truth is, however, that the purpose of the school and the college is
not to create an intellectual aristocracy, but to educate, to bring out
the individuality, the originality, the latent powers of talent and
genius present in what we unfortunately regard as “the average student.”
Follow Mill’s advice. Instead of aiming at athletics, social
connections, vocations and generally at the professional art of
money-making, “Aim at something noble. Make your system such that a
great man may be formed by it, and there will be a manhood in your
little men, of which you do not dream.”
Awaken in early childhood the critical spirit of man; awaken, early in
the child’s life, love of knowledge, love of truth, of art and
literature for their own sake, and you arouse man’s genius. We have
average mediocre students, because we have mediocre teachers,
department-store superintendents, clerkly principals and deans with
bookkeepers’ souls, because our schools and colleges deliberately aim at
mediocrity.
Ribot in describing the degenerated Byzantine Greeks tells us that their
leaders were mediocrities and their great men commonplace personalities.
Is the American nation drifting in the same direction? It was the system
of cultivation of independent thought that awakened the Greek mind to
its highest achievements in arts, science and philosophy; it was the
deadly Byzantine bureaucratic red tape with its cut-and-dried
theological discipline that dried up the sources of Greek genius. We are
in danger of building up a Byzantine empire with large institutions and
big corporations, but with small minds and dwarfed individualities. Like
the Byzantines we begin to value administration above individuality and
official, red-tape ceremonialism above originality.
We wish even to turn our schools into practical school-shops. We shall
in time become a nation of well-trained clerks and clever artisans. The
time is at hand when we shall be justified in writing over the gates of
our school-shops “mediocrity made here!”
IX
I assume that as liberal men and women you have no use for the process
of cramming and stuffing of college-geese and mentally indolent, morally
obtuse and religiously “cultured” prigs and philistines, but that you
realize that your true vocation is to get access to the latent energies
of your children, to stimulate their reserve energies and educate, bring
to light, man’s genius. The science of psychopathology now sets forth a
fundamental principle which is not only of the utmost importance in
psychotherapeutics, but also in the domain of education; it is the
principle of stored up, dormant, reserve-energy,—the principle of
potential, subconscious, reserve energy.
It is claimed on good evidence, biological, physiological and
psychopathological, that man possesses large stores of unused energy
which the ordinary stimuli of life are not only unable to reach, but
even tend to inhibit. Unusual combinations of circumstances, however,
radical changes of the environment, often unloose the inhibitions
brought about by the habitual narrow range of man’s interests and
surroundings. Such unloosening of inhibitions helps to release fresh
supplies of reserve energy. It is not the place here to discuss this
fundamental principle; I can only state it in the most general way, and
give its general trend in the domain of education.
You have heard the psychologizing educator advise the formation of good,
fixed, stable habits in early life. Now I want to warn you against the
dangers of such unrestricted advice. Fixed adaptations, stable habits,
tend to raise the thresholds of mental life, tend to inhibit the
liberation, the output of reserve-energy. _Avoid routine._ Do not let
your pupils fall into the ruts of habits and customs. Do not let even
the _best_ of habits harden beyond the point of further possible
modification.
Where there is a tendency towards formation of over-abundant mental
cartilage, set your pupils to work under widely different circumstances.
Confront them with a changed set of conditions. Keep them on the move.
Surprise them by some apparently paradoxical relations and strange
phenomena. Do not let them settle down to one definite set of actions or
reactions. Remember that rigidity, like sclerosis, induration of tissue,
means decay of originality, destruction of man’s genius. With solidified
and unvariable habits not only does the reserve energy become entirely
inaccessible, but the very individuality is extinguished.
Do not make of our children a nation of philistines. Why say, you make
man in your own image? Do not make your schools machine-shops, turning
out on one uniform pattern so much mediocrity per year. _Cultivate
variability._ The tendency towards variability is the most precious part
of a good education. Beware of the philistine with his set, stable
habits.
The important principle in education is not so much _formation_ of
habits as the power of their _re-formation_. The power of breaking up
habits is by far the more essential factor of a good education. It is in
this power of breaking down habits that we can find the key for the
unlocking of the otherwise inaccessible stores of subconscious reserve
energy. _The cultivation of the power of habit-disintegration is what
constitutes the proper education of man’s genius._[1]
-----
[1] A well known editor of one of the academic Journals on Educational
Psychology writes to me as follows:
“Your remarks on the avoidance of routine would be like a red rag to a
bull for a number of educators who are emphasizing the importance of
habit formation in education at present.”
X
The power of breaking down or dissolving habits depends on the amount
and strength of the _aqua fortis_ of the intellect. The logical and
critical activities of the individual should be cultivated with special
care. The critical self, as we may put it, should have control over the
automatic and the subconscious. For the subconscious has been shown to
form the fertile soil for the breeding of the most dangerous germs of
mental disease, epidemics, plagues and pestilences in their worst forms.
We should try to develop the individual’s critical abilities in early
childhood, not permitting the suggestible subconsciousness to
predominate, and to become overrun with noxious weeds and pests.
We should be very careful with the child’s critical self, as it is weak
and has little resistance. We should, therefore, avoid all dominating
authority and categorical imperative commands. Autocratic authority
cultivates in the child the predisposition to abnormal suggestibility,
to hypnotic states, and leads towards the dominance of the subconscious
with its train of pernicious tendencies and deleterious results.
There is a period in the child’s life between the ages of five and ten
when he is very inquisitive, asking all kinds of questions. _It is the
age of discussion in the child._ This inquisitiveness and discussion
should by all means be encouraged and fostered. We should aid the
development of the spirit of inquisitiveness and curiosity in the child.
For this is the acquisition of control over the stored-up, latent
energies of man’s genius.
We should not arrest the child’s questioning spirit, as we are often apt
to do, but should strongly encourage the apparently meddlesome and
troublesome searching and prying and scrutinizing of _whatever interests
the child_. Everything should be open to the child’s searching interest;
nothing should be suppressed and tabooed as too sacred for examination.
The spirit of inquiry, the genius of man, is more sacred than any
abstract belief, dogma and creed.
A rabbi came to ask my advice about the education of his little boy. My
advice was: “Teach him not to be a Jew.” The man of God departed and
never came again. The rabbi did not care for education, but for faith.
He did not wish his boy to become a man, but to be a Jew.
The most central, the most crucial part of the education of man’s genius
is _the knowledge, the recognition of evil_ in all its protean forms and
innumerable disguises, intellectual, æsthetic and moral, such as
fallacies, sophisms, ugliness, deformity, prejudice, superstition, vice
and depravity. Do not be afraid to discuss these matters with the child.
For the knowledge, the recognition of evil does not only possess the
virtue of immunization of the child’s mind against all evil, but
furnishes the main power for habit-disintegration with consequent
release and control of potential reserve energy, of manifestations of
human genius. When a man becomes contented and ceases to notice the
evils of life, as is done by some modern religious sects, he loses his
hold on the powers of man’s genius, he loses touch with the throbbing
pulse of humanity, he loses hold on reality and falls into subhuman
groups.
The purpose of education, of a _liberal_ education, is not to live in a
fool’s paradise, or to go through the world in a post-hypnotic state of
negative hallucinations. The true aim of a liberal education is, as the
Scriptures put it, to have the _eyes opened_,—to be free from all
delusions, illusions, from the _fata morgana_ of life. We prize a
liberal education, because it _liberates_ us from subjection to
superstitious fears, delivers us from the narrow bonds of prejudice,
from the exalted or depressing delusions of moral paresis, intellectual
dementia-praecox, and religious paranoia. A liberal education liberates
us from the enslavement to the degrading influence of _all_
idol-worship.
In the education of man do not play on his subconscious sense by
deluding him by means of hypnotic and post-hypnotic suggestions of
positive and negative hallucinations, with misty and mystic, beatific
visions. Open his _eyes_ to undisguised reality. Teach him, show him how
to strip the real from its unessential wrappings and adornments and see
things in their nakedness. _Open the eyes of your children so that they
shall see, understand and face courageously the evils of life._ Then
will you do your duty as parents, then will you give your children the
proper education.
XI
I have spoken of the fundamental law of early education. The question is
“_how early?_” There are, of course, children who are backward in their
development. This backwardness may either be congenital or may be due to
some overlooked pathological condition that may be easily remedied by
proper treatment. In the large majority of children, however, the
beginning of education _is between the second and third year_. It is at
that time that the child begins to form his interests. It is at that
critical period that we have to seize the opportunity to guide the
child’s formative energies in the right channels. To delay is a mistake
and a wrong to the child. We can at that early period awaken a love of
knowledge which will persist through life. The child will as eagerly
play in the game of knowledge as he now spends the most of his energies
in meaningless games and objectless silly sports.
We claim we are afraid to force the child’s mind. We claim we are afraid
_to strain his brain prematurely_. This is an error. In _directing_ the
course of the use of the child’s energies we do not force the child. If
_you_ do not _direct_ the energies in the right course, the child will
_waste_ them in the _wrong_ direction. The same amount of mental energy
used in those silly games, which we think are specially adapted for the
childish mind, can be directed, with lasting benefit, to the development
of his _interests in intellectual activity and love of knowledge_. The
child will learn to play at the game of knowledge-acquisition with the
same ease, grace and interest as he is showing now in his nursery-games
and physical exercises.
XII
Aristotle laid it down as a self-evident proposition that all Hellenes
_love knowledge_. This was true of the national genius of the ancient
Greeks. The love of wisdom is the pride of the ancient Greek in
contradistinction to the barbarian, who does not prize knowledge. We
still belong to the barbarians. Our children, our pupils, our students
have no love of knowledge.
The ancient Greeks knew the value of a good education and understood its
fundamental elements. They laid great stress on early education and they
knew how to develop man’s mental energies, without fear of injury to the
brain and physical constitution. The Greeks were not afraid of thought,
that it might injure the brain. They were strong men, great thinkers.
The love of knowledge, the love of truth for its own sake, is entirely
neglected in our modern schemes of education. Instead of training men we
train mechanics, artisans and shopkeepers. We turn our national schools,
high schools and universities into trade-schools and machine-shops. The
school, whether lower or higher, has now one purpose in view, and that
is the training of the pupil in the art of money-making. Is it a wonder
that the result is a low form of mediocrity, a dwarfed and crippled
specimen of humanity?
Open the reports of our school superintendents and you find that the
illustrations setting forth the prominent work performed by the school
represent carpentry, shoemaking, blacksmithing, bookkeeping,
typewriting, dressmaking, millinery and cookery. One wonders whether it
is the report of a factory inspector, the “scientific” advertisement of
some instrument-maker or machine-shop, a booklet of some popular hotel,
or an extensive circular of some large department-store. Is this what
our modern education consists in? Is the aim of the nation to form at
its expense vast reserve armies of skilled mechanics, great numbers of
well-trained cooks and well-behaved clerks? Is the purpose of the nation
to form cheap skilled labor for the manufacturer, or is the aim of
society to form intelligent, educated citizens?
The high-school and college courses advised by the professors and
elected by the student are with reference to the vocation in life, to
business and to trade. Our schools, our high schools, our colleges and
our universities are all animated with the same sordid aim of giving
electives for early specialization in the art of money-getting. We may
say with Mill that our schools and colleges give no true education, no
true culture. We drift to the status of Egypt and India with their
castes of early trained mechanics, professionals and shopkeepers. Truly
educated men we shall have none. We shall become a nation of
narrow-minded philistines, well contented with their mediocrity. The
savage compresses the skull of the infant, while we flatten the brain
and cramp the mind of our young generation.
XIII
The great thinker, John Stuart Mill, insists that “the great business of
every rational being is the strengthening and enlarging of his own
intellect and character. The empirical knowledge which the world
demands, which is the stock in trade of money-getting, we would leave
the world to provide for itself.” We must make our system of education
such “that a great man may be formed by it, and there will be a manhood
in your little men of which you do not dream. We must have a system of
education capable of forming great minds.” Education must aim at the
bringing out of the genius in man. Do we achieve such aim by the
formation of philistine-specialists and young petty-minded artisans?
“The very cornerstone of an education,” Mill tells us, “intended to form
great minds, must be the recognition of the principle, that the object
is to call forth the greatest possible quantity of intellectual _power_,
and to inspire the intensest _love of truth; and this without a particle
of regard to the results to which the exercise of that power may lead_.”
With us the only love of truth is the one that leads to the shop, the
bank and the counting-house.
The home controls the school and the college. As long as the home is
dominated by commercial ideals, the school will turn out mediocre
tradesmen.
This, however, is one of the characteristic types of the American home:
the mother thinks of dresses, fashions and parties. The daughter twangs
and thrums on the piano, makes violent attempts at singing that sound as
“the crackling of thorns under a pot,” is passionately fond of shopping,
dressing and visiting. Both, mother and daughter, love society, show and
gossip. The father works in some business or at some trade and loves
sports and games. Not a spark of refinement and culture, not a redeeming
ray of love of knowledge and of art, lighting up the commonplace and
frivolous life of the family. What wonder that the children of ten and
eleven can hardly read and write, are little brutes and waste away their
precious life of childhood in the close, dusty, overheated rooms of the
early grades of some elementary school? Commercial mediocrity is raised
at home and cultivated in the school.
“As a means of educating the many, the universities are absolutely
null,” exclaims Mill. The attainments of any kind required for taking
all the degrees conferred by these bodies are, at Cambridge, utterly
contemptible.” Our American schools, with their ideals of money-earning
capacities, our colleges glorying in their athletics, football teams and
courses for professional and business specializations would have been
regarded by Mill as below contempt.
What indeed is the worth of an education that does not create even as
much as an ordinary respect for learning and love of truth, and that
prizes knowledge in terms of hard cash? What is the educational worth of
a college or of a university which suppresses its most gifted students
by putting them under the ban of disorderly behavior, because of not
conforming to commonplace mannerisms? What is the educational value of a
university which is but a modern edition of a gladiatorial school with a
smattering of the humanities? What is the educational value of an
institution of learning that expels its best students because they
“attract more attention than their professors”? What is the intellectual
level of a college that expels from its courses the ablest of its
students for some slight infringement, and that an involuntary one,
under the pretext that it is done for the sake of class-discipline, “for
the general good of the class”? What travesty on education is a system
that suppresses genius in the interest of mediocrity? What is the
cultural, the humanistic value of an education that puts a prize on
mediocrity?
XIV
Discipline, fixed habits approved by the pedagogue are specially
enforced in our schools. To this may be added some “culture” in the art
of money-getting in the case of the boys, while in the case of girls the
æsthetic training of millinery and dressmaking may be included. The
colleges, in addition to class-discipline looked after by the professors
and college-authorities, are essentially an organization of
hasty-pudding clubs, football associations and athletic corporations.
What is the use of a college if not for its games? Many regard the
college as useful for the formation of business acquaintances in later
life. Others again consider the college a good place for learning fine
manners. In other words, the college and the school are for athletics,
good manners, business companionship, mechanical arts and money-getting.
They are for anything but education.
We have become so used to college athletics that it appears strange and
possibly absurd to demand of a college the cultivation of man’s genius.
Who expects to find an intellectual atmosphere among the great body of
our college undergraduates? Who expects of our schools and colleges true
culture and the cultivation of a taste for literature, art and science?
A dean, an unusually able man, of one of the prominent Eastern colleges
tells me that he and his friends are very pessimistic about his students
and especially about the great body of undergraduate students.
Literature, art, science have no interest for the student; games and
athletics fill his mental horizon.
In the training of our children, in the education of our young, we think
that discipline, obedience to paternal and maternal commands, whether
rational or absurd, are of the utmost importance. We do not realize that
in such a scheme of training we fail to cultivate the child’s critical
faculties, but only succeed in suppressing the child’s individuality. We
only break his will-power and originality. We also prepare the ground
for future nervous and mental maladies characterized by their fears,
indecisions, hesitations, diffidence, irritability, lack of
individuality and absence of self-control.
We laugh at the Chinese, because they bandage the feet of their girls,
we ridicule those who cripple their chest and mutilate their figure by
the tight lacing of their corsets, but we fail to realize the baneful
effects of submitting the young minds to the grindstone of our
educational discipline. I have known good fathers and mothers who have
unfortunately been so imbued with the necessity of disciplining the
child that they have crushed the child’s spirit in the narrow bonds of
routine and custom. How can we expect to get great men and women when
from infancy we train our children to conform to the philistine ways of
Mrs. Grundy?
In our schools and colleges, habits, discipline and behavior are
specially emphasized by our teachers, instructors and professors. Our
deans and professors think more of red tape, of “points,” of discipline
than of study; they think more of authoritative suggestion than of
critical instruction. The pedagogue fashions the pupil after his own
image. The professor, with his disciplinarian tactics, forces the
student into the imbecile mummy-like mannerism of Egyptian pedantry and
into the barrack-regulations of class-etiquette. Well may professors of
our “war-schools” claim that the best education is given in military
academies. They are right, if discipline is education. But why not the
reformatory, the asylum and the prison?
We trust our unfortunate youth to the Procrustean bed of the mentally
obtuse, hide-bound pedagogue. We desiccate, sterilize, petrify and
embalm our youth in keeping with the rules of our Egyptian code and in
accordance with the Confucian regulations of our school-clerks and
college mandarins. Our children learn by rote and are guided by routine.
XV
Being in a barbaric stage, we are afraid of thought. We are under the
erroneous belief that thinking, study, causes nervousness and mental
disorders. In my practice as physician in nervous and mental diseases, I
can say without hesitation that I have not met a single case of nervous
or mental trouble caused by too much thinking or overstudy. This is at
present the opinion of the best psychopathologists. What produces
nervousness is worry, emotional excitement and lack of interest in the
work. But that is precisely what we do with our children. We do not take
care to develop a love of knowledge in their early life for fear of
brain injury, and then when it is late to acquire the interest, we force
them to study, and we cram them and feed them and stuff them like geese.
What you often get is fatty degeneration of the mental liver.
If, however, you do not neglect the child between the second and third
year, and see to it that the brain should not be starved, should have
its proper function, like the rest of the bodily organs, by developing
an interest in intellectual activity and love of knowledge, no forcing
of the child to study is afterwards requisite. The child will go on by
himself,—he will derive intense enjoyment from his intellectual
activity, as he does from his games and physical exercise. The child
will be stronger, healthier, sturdier than the present average child,
with its purely animal activities and total neglect of brain-function.
His physical and mental development will go apace. He will not be a
barbarian with animal proclivities and a strong distaste for knowledge
and mental enjoyment, but he will be a strong, healthy, _thinking man_.
Besides, many a mental trouble will be prevented in adult-life. The
child will acquire knowledge with the same ease as he learns to ride the
bicycle or play ball. By the tenth year, without almost any effort, the
child will acquire the knowledge which at present the best
college-graduate obtains with infinite labor and pain. That this can be
accomplished I can say with authority; I know it as a fact from my own
experience with child-life.
From an economical standpoint alone, think of the saving it would ensure
for society. Consider the fact that our children spend nearly eight
years in the common school, studying spelling and arithmetic, and do not
know them when they graduate! Think of the eight years of waste of
school buildings and salaries for the teaching force. However, our real
object is not economy, but the development of a strong, healthy, great
race of genius.
As fathers and mothers it may interest you to learn of one of those boys
who were brought up in the love and enjoyment of knowledge for its own
sake. At the age of twelve, when other children of his age are hardly
able to read and spell, and drag a miserable mental existence at the
apron strings of some antiquated school-dame, the boy is intensely
enjoying courses in the highest branches of mathematics and astronomy at
one of our foremost universities. The Iliad and the Odyssey are known to
him by heart, and he is deeply interested in the advanced work of
Classical Philology. He is able to read Herodotus, Æschylus, Sophocles,
Euripides, Aristophanes, Lucian and other Greek writers with the same
zest and ease as our schoolboy reads his Robinson Crusoe or the
productions of Cooper and Henty. The boy has a fair understanding of
Comparative Philology and Mythology. He is well versed in Logic, Ancient
History, American History and has a general insight into our politics
and into the groundwork of our Constitution. At the same time he is of
an extremely happy disposition, brimming over with humor and fun. His
physical condition is splendid, his cheeks glow with health. Many a girl
would envy his complexion. Being above five feet four he towers above
the average boy of his age. His physical constitution, weight, form and
hardihood of organs, far surpasses that of the ordinary schoolboy. He
looks like a boy of sixteen. He is healthy, strong and sturdy.
The philistine-pseudagogues, the self-contented school-autocrats are so
imbued with the fear of intellectual activity and with the superstitious
dread of early mental education, they are so obsessed with the morbid
phobia of human reflective powers, they are so deluded by the belief
that study causes disease that they eagerly adhere to the delusion, to
quote from a school-superintendent’s letter, about the boy being “in a
sanitarium, old and worn-out.” No doubt, the cramming, the routine, the
rote, the mental and moral tyranny of the principal and
school-superintendent do tend to nervous degeneracy and mental
break-down. Poor old college owls, academic barn-yard-fowls and worn-out
sickly school-bats, you are panic-stricken by the power of sunlight, you
are in agonizing, in mortal terror of critical, reflective thought, you
dread and suppress the genius of the young.
We do not appreciate the genius harbored in the average child, and we
let it lie fallow. We are mentally poor, not because we lack riches, but
because we do not know how to use the wealth of mines, the hidden
treasures, the now inaccessible mental powers which we possess.
In speaking of our mental capacities, Francis Galton, I think, says that
we are in relation to the ancient Greeks what the Bushmen and Hottentots
are in relation to us. Galton and many other learned men regard the
modern European races as inferior to the Hellenic race. They are wrong,
and I know from experience that they are wrong. It rests in our hands
either to remain inferior barbarians or to rival and even surpass in
brilliancy the genius of the ancient Hellenes. We can develop into a
great race by the proper education of man’s genius.
XVI
One other important point claims our attention in the process of
education of man’s genius. We must immunize our children against mental
microbes, as we vaccinate our babies against small-pox. _The cultivation
of critical judgment and the knowledge of evil are two powerful
constituents that form the antitoxin for the neutralization of the
virulent toxins produced by mental microbes._ At the same time we should
not neglect proper conditions of mental hygiene. We should not people
the child’s mind with ghost-stories, with absurd beliefs in the
supernatural, and with articles of creed charged with brimstone and
pitch from the bowels of hell. _We must guard the child against all evil
fears, superstitions, prejudices and credulity._
We should counteract the baneful influences of the pathogenic,
pestiferous, mental microbes which now infest our social air, since the
child, not having yet formed the antitoxin of critical judgment and
knowledge of evil, has not the power of resisting mental infection, and
is thus very susceptible to mental contagion on account of his extreme
suggestibility. The cultivation of credulity, the absence of critical
judgment and of recognition of evil, with consequent increase of
suggestibility, make man an easy prey to all kinds of social delusions,
mental epidemics, religious crazes, financial manias, and political
plagues, which have been the baleful pest of aggregate humanity in all
ages.
The immunization of children, the development of resistance to mental
germs whether moral, immoral or religious, can only be effected by the
medical man with a psychological and psychopathological training. Just
as science, philosophy and art have gradually passed out of the control
of the priest, so now we find that the control of mental and moral life
is gradually passing away from under the influence of the church into
the hands of the medical psychopathologist.
The physical life of the nation is now gradually being regulated by
medical science with a consequent decrease of disease and mortality.
Gradually and slowly the school begins to feel the need of medical
advice, both as to the health of the pupils and their more efficient
training. Gradually the medical man assumes the responsibility of
guiding the teacher and telling him why the pupils are defective in
their studies and why the pedantic methods of academic pedagogy are arid
and sterile. In some cases the doctor actually undertakes the training
of the young. Thus the Italian doctor, Maria Montessori, from the
education of defective children has finally undertaken, with immense,
almost phenomenal, success, the training and education of normal
children.
As we look forward into the future we begin to see that the school is
coming under the control of the medical man. The medical man free from
superstitions and prejudices, possessed of the science of mind and body,
is to assume in the future the supervision of the education of the
nation.
The schoolmaster and the schoolma’am with their narrow-minded, pedantic
pseudogogics are gradually losing prestige and passing away, while the
medical man alone is able to cope with the serious threatening danger of
national mental degeneration. Just as the medical profession now saves
the nation from physical degeneration and works for the physical
regeneration of the body-politic, so will the medical profession of the
future assume the duty of saving the nation from mental and moral
decline, from degeneration into a people of fear-possessed, mind-racked
psychopathies and neurotics, with broken wills and crushed
individualities on the one hand, accompanied, on the other hand, by the
still worse affliction and incurable malady of a self-contented
mediocrity and a hopeless, Chinese philistinism.
There are in the United States about two hundred thousand insane, while
the victims of psychopathic, mental maladies may be counted by the
millions. Insanity can be greatly alleviated, but much, if not all, of
that psychopathic mental misery known as functional mental disease is
entirely preventable. It is the result of our pitiful, wretched,
brain-starving, mind-crippling methods of education.
XVII
In my work of mental and nervous diseases I become more and more
convinced of the preponderant influence of early childhood in the
causation of psychopathic mental maladies. _Most, in fact all, of those
functional mental diseases originate in early childhood._ A couple of
concrete cases will perhaps best illustrate my point:
The patient is a young man of 26. He suffers from intense melancholic
depression, often amounting to agony. He is possessed by the fear of
having committed the unpardonable sin. He thinks that he is damned to
suffer tortures in hell for all eternity. I cannot go here into the
details of the case, but an examination of the patient by the hypnoidal
state clearly traced his present condition to the influence of an old
woman, a Sunday school teacher, who infected him with those virulent
germs in his very early childhood, about the age of five. Let me read to
you a paragraph from the patient’s own account: “It is difficult to
place the beginning of my abnormal fear. It certainly originated from
doctrines of hell which I heard in early childhood, particularly from a
rather ignorant elderly woman, who taught Sunday school. My early
religious thought was chiefly concerned with the direful eternity of
torture that might be awaiting me, if I was not good enough to be
saved.”
Another patient of mine, a clergyman’s wife, was extremely nervous,
depressed, and suffered from insomnia, from nightmares, from panophobia,
general fear, dread of the unknown, from claustrophobia, fear of
remaining alone, fear of darkness and numerous other fears and insistent
ideas, into the details of which I cannot go here. By means of the
hypnoidal state the symptoms were traced to impressions of early
childhood; when at the age of five, the patient was suddenly confronted
by a maniacal woman. The child was greatly frightened, and since that
time she became possessed by the fear of insanity. When the patient gave
birth to her child, she was afraid the child would become insane; many a
time she even had a feeling that the child _was_ insane. Thus the fear
of insanity is traced to an experience of early childhood, an experience
which, having become subconscious, is manifesting itself persistently in
the patient’s consciousness.
The patient’s parents were very religious, and the child was brought up
not only in the fear of God, but also in the fear of hell and the devil.
Being sensitive and imaginative, the devils of the gospel were to her
stern realities. She had a firm belief in “diabolical possessions” and
“unclean spirits”; the legend of Jesus exorcising in the country of the
Gadarenes unclean spirits, whose name is Legion, was to her a tangible
reality. She was brought up on brimstone and pitch, with everlasting
fires of the “bottomless pit” for sinners and unbelievers. In the
hypnoidal state she clearly remembered the preacher, who used every
Sunday to give her the horrors by his picturesque descriptions of the
tortures of the “bottomless pit.” She was in anguish over the unsolved
question: “Do little sinner-girls go to hell?” This fear of hell made
the little girl feel depressed and miserable and poisoned many a
cheerful moment of her life.
What a lasting effect and what a melancholy gloom this fear of ghosts
and of unclean spirits of the bottomless pit produced on this young life
may be judged from the following facts: When the patient was about
eleven years old, a young girl, a friend of hers, having noticed the
patient’s fear of ghosts, played on her one of those silly, practical
jokes, the effect of which on sensitive natures is often disastrous and
lasting. The girl disguised herself as a ghost, in a white sheet, and
appeared to the patient, who was just on the point of falling asleep.
The child shrieked in terror and fainted. Since that time the patient
suffered from nightmares and was mortally afraid to sleep alone; she
passed many a night in a state of excitement, frenzied with the fear of
apparitions and ghosts.
When about the age of seventeen, she apparently freed herself from the
belief in ghosts and unclean powers. But the fear acquired in her
childhood did not lapse; it persisted subconsciously and manifested
itself in the form of uncontrollable fears. She was afraid to remain
alone in a room, especially in the evening. Thus, once when she had to
go upstairs, alone to pack her trunks, a gauzy garment called forth the
experience of her ghost-fright; she had the illusion of seeing a ghost,
and fell fainting to the floor. Unless specially treated, fears acquired
in childhood last through life.
“Every ugly thing,” says Mosso, the great Italian physiologist, “told to
the child, every shock, every fright given him, will remain like minute
splinters in the flesh, to torture him all his life long.
“An old soldier whom I asked what his greatest fears had been, answered
me thus: ‘I have only had one, but it pursues me still. I am nearly
seventy years old, I have looked death in the face I do not know how
many times; I have never lost heart in any danger, but when I pass a
little old church in the shades of the forest, or a deserted chapel in
the mountains, I always remember a neglected oratory in my native
village, and I shiver and look around, as though seeking the corpse of a
murdered man which I once saw carried into it when a child, and with
which an old servant wanted to shut me up to make me good.’” Here, too,
experiences of early childhood have persisted subconsciously throughout
lifetime.
XVIII
I appeal to you, fathers and mothers, and to you, liberal-minded
readers, asking you to turn your attention to the education of your
children, to the training of the young generation of future citizens. I
do not appeal to our official educators, to our scientific,
psychological pseudagogues, to the clerks of our teaching shops,—for
they are beyond all hope. From that quarter I expect nothing but attacks
and abuse. We cannot possibly expect of the philistine-educator and
mandarin-pseudagogue the adoption of different views of education. We
should not keep new wine in old goat-skins. The present school-system
squanders the resources of the country and wastes the energies, the
lives of our children. Like Cato our cry should be _Carthago delenda
est_,—the school-system should be abolished and with it should go the
present psychologizing educator, the schoolmaster and the schoolma’am.
Fathers and mothers, you keep in your hands the fate of the young
generation. You are conscious of the great responsibility, of the vast,
important task laid upon you by the education of your children. For,
according to the character of the training and education given to the
young, they may be made a sickly host of nervous wrecks and miserable
wretches; or they may be formed into a narrow-minded, bigoted, mediocre
crowd of self-contented “cultured” philistines, bat-blind to evil; or
they may be made a _great race of genius_ with powers of rational
control of their latent, potential, reserve energy. The choice remains
with you.
APPENDIX
PRECOCITY IN CHILDREN[1]
By precocity I mean the manifestation of the child’s mental functions at
a period earlier than the one observed in the past and present
generations of children.
In the course of his growth and development the individual unfolds his
inner powers through acquisition of the stored-up experiences of
previous generations. The well known biogenetic law may, with some
modifications, be applied to mental life. The development of the
individual is an abbreviated reproduction of the evolution of the
species. Briefly put: Ontogenesis is an epitome of Phylogenesis. This
biogenetic law holds true in the domain of education. The stored-up
experiences of the race are condensed, foreshortened, and recapitulated
in the child’s life history. This process of progressive “precocity,” or
of foreshortening of education, has been going on unconsciously in the
course of human evolution. We have reached a stage when man can be made
_conscious_ of this fundamental process, thus getting control over his
own growth and development.
Although the process of foreshortening of education has been taking
place throughout the history of mankind, and especially of civilized
humanity, still the process has remained imperceptible on account of its
extremely slow rate of progress. Hence the fact of “precocity,” or of
early development of children, has been hitherto regarded as rare, as
phenomenal. Like all rare phenomena, precocity, or early child
development, is considered as unique, as abnormal, and even as
pathological. In fact, many still regard precocity as some form of
malady akin to mental alienation.
It is well to bear in mind that phenomena, at first scarce and rare, may
under favorable conditions become sufficiently numerous to be quite
common. In fact, we may lay it down as a law that all discoveries,
inventions, and changes in general, economical, political, social,
mental, moral, and religious, first appear on a small scale in limited
areas from which they spread in various directions. Organisms start, as
variations or mutations, from minute nuclei of growth; species have
their origin in small centres and restricted areas. A new species may
begin with some apparently insignificant variation which may grow and
develop, and which, from a certain standpoint, may be regarded as an
abnormality.
What at present is considered as “precocity,” and hence as an
abnormality, may really be the foreshadowing of the future. The
apparently precocious variation may and will turn out a normal
phenomenon. The stone which the builders refused is become the head
stone of the corner. Early education, precocity, is to become the corner
stone of human life. _At present the preliminary period of child
education is unduly retarded to the detriment of the individual and
society._
The truth is, we do not realize the importance of early training. We
begin education late in the child’s life, when dispositions have become
formed and habits have become rigid. This delay seriously injures the
growth of the child by lowering the level of mental activity. The
critical points of formation of mental interests are allowed to slip by,
leaving the individual irresponsive to mental, æsthetic, and moral
interests. The critical turning points, when the best energies could be
brought out, are not taken care of at the right moment.
The mental functions become prematurely atrophied and degenerated. When
we later on attempt to awaken those functions, we are surprised to find
them absent. We labor under the false impression that the child is
naturally inapt and deficient. To make up for this apparent deficiency
we force the child’s mind into narrow channels, crippling and deforming
it into mean mediocrity. The child is run into the rigid moulds of home,
school, and college with the result of permanent mutilation of
originality and genius. The individual is deformed, because the critical
spirit of inquiry and originality is racked on the Procrustes’ bed of
home and school. The unfortunate thing about it is the firm belief that
the crippled spirit of the child is a congenital mediocrity. Instead of
shouldering the fault, we put the burden on Heredity. Darwinism with its
spontaneous variation and hereditary transmission, Austro-Germanic
Mendelism, accompanied by a widespread propaganda of Eugenics, have
blotted out from view the far more fundamental factors of environment
and education which play such a paramount rôle in man’s life.
We may profit by recent studies in Psychopathology. In my investigations
I have shown the important rôle which early child experience plays in
the patient’s life. Psychopathic affections can be traced to child fears
which become afterwards reinforced by unfavorable conditions of life.
This is formulated in my works on Psychopathology. Psychopathology
clearly brings out the significant fact that a good start in early
childhood is of the utmost consequence to the individual. Only a good
education in early life can save man from the innumerable psychopathic
maladies to which he is subject. The seeds of vicious habits and of
criminal tendencies can be eliminated in early childhood.
Early development or what is termed “precocity” in children will not
only prevent vice, crime, and disease, but will strengthen the
individual along all lines, physical, mental, and moral. We should be
careful not to cast the child’s mind into ready made moulds, not to
subject his mind, his character to the yoke of meaningless mannerisms
and rigid formalities. We should have respect for the child’s
personality. We should remember that there is genius in every healthy,
normal child.
We are blind to the child’s latent genius, because we look to brute
force as our standard. Like savages, we are afraid of genius, especially
when it is manifested as “precocity in children.” This abject fear of
genius and of precocity is one of the most pernicious philistine
superstitions, causing the retardation of the progress of humanity. The
fear of mental precocity is essentially the phobia of the inveterate
philistine.
We should bear in mind that the philistine is an insignificant, though
exact part of a huge social machine, of a Frankenstein “kultur” before
which the philistine prostrates himself in dust, a social monster of
which he is proud to form an irresponsible mite. Whether he be an atom
of a political organization, of a nation, or of a military
kultur-system, the philistine is trained to be content to play the same
ignoble, slavish rôle of submission, obedience, and irresponsibility.
Without personal conscience, without personal will, without personal
initiative, the impersonal philistine is like the stupid genie of
Aladdin’s lamp who slavishly obeys the master of the magic lamp.
The present horrible European war (predicted in this volume several
years before the onset of the war. See pp. 30, 31) is the unfortunate,
but natural outcome of philistine education and philistine life. The
immediate cause of the war may be traced to politics, greed,
competition, to commercial, industrial, cultural, national,
international, and racial complications. At bottom, however, the present
European war is ultimately due to our pernicious system of training, the
bane of our industrial, social life. Millions of men are drilled and
disciplined to act as automata; men are trained from childhood, at home,
school, college, and university to surrender their individual judgment,
and follow blindly an alleged “social consciousness,” entrusted, by a
set of philistine bureaucrats, to superior leaders, to generals,
admirals, and field-marshals. Men are hypnotized by a pernicious and
vicious system of training and quasi-education to consider it a high,
sacred ideal to obey implicitly the will of a few officials and
diplomats, to attack, plunder and slaughter at the command of generals
and officers, in the interest of a plutocratic oligarchy, hallowed by
the vague shibboleth: “Flag, Country, Patriotism.”[2] The youth of
nations is debauched with the belief in the supreme grandeur of
delivering their personal responsibility in the keeping of a handful of
Byzantine bureaucrats, irresponsible junkers, and half-crazed Cæsars.
The principle “Be Childlike” is paramount in the education of mankind.
The child represents the future, all the possibilities, all the coming
greatness of the human race. We, the adults, are contaminated by the
brutal passions and vices incident to the struggle for existence and
self-preservation.
Plasticity of mind is characteristic of genius. Plasticity of mind and
body is preëminently characteristic of the child. Adaptability and
plasticity are found in all young tissue, muscle, gland, and nerve. As
the organism ages, becomes differentiated, and adapted to special
functions and conditions of life, it loses its original plasticity. The
tissues become fixed and the functions set. The adult’s brain and mind
begin to work in ruts. The child is superior to the adult.
The child looks at the world with eyes simple, clear, bright, not
blinded by the heavy scales of traditions, superstitions, and prejudices
of remote ages. The intricate worries, complex fears, selfish motives,
brutal passions, greed, revenge, malice, vice, enmity do not as yet mar
the soul of the child. Artificial needs, strong animal passions have no
firm hold on the child’s mind. The child’s mind is purer, fresher,
brighter, far more original than the adult intelligence with its
philistine notions and hide-bound habits of thought and belief.
With age the mind becomes specialized and degraded in quality. Unless
checked by a good education and by a persistent course of mental
activity, intellectual and other mental interests, the adult mind is apt
to deteriorate. Unless controlled by a good education and by intense
mental interests, free from service to animal needs, the emotions of
self-regard, the impulse of self-preservation with its fear instinct
gradually gain in man the upper hand. In the child, on the contrary, the
personal interests are relatively weak, and fluctuating, hence the
possibility of pure disinterestedness, pure curiosity, love of learning,
the root of all originality present both in genius and the child. The
child presents the innocence and gentleness of human genius, the adult
philistine is the embodiment of the force and cunning of the brute.
We should not be scared by the bug-bear of precocity. We should awaken
man’s genius by giving the child an early, a “precocious” education. We
should bear in mind that the knowledge of our schoolboys and schoolgirls
far surpasses that of the ancient sages or of the mediæval doctors. We
should learn to understand and to utilize the process of progressive
foreshortening of race acquisitions in the history of the individual.
The great biologist, Professor C. S. Minot, comes to a similar
conclusion, as the result of his profound biological investigations: “I
believe,” says Minot, “that this principle of psychological development,
paralleling the career of physical development, needs to be more
considered in arranging our educational plans. For if it be true that
the decline in the power of learning is most rapid at first, it is
evident that we want to make as much use of the early years as
possible—that the tendency, for instance, which has existed in many of
our universities, to postpone the period of entrance into college, is
biologically an erroneous tendency. It would be better to have the young
man get to college earlier, graduate earlier, get into practical life or
into professional schools earlier, while the power of learning is
greater.”
I may say that within my experience children who had the advantage of an
early education and training manifested a higher grade of intellectual
and moral life, a far better state of physical health than children
brought up under the present retarding and crippling system of
education. In conclusion I may add that in order to gain access to man’s
Reserve Energy we must have recourse to early child education, to the
much maligned, and greatly feared “Precocity in Children.”
-----
[1] Reproduced in part, with the kind permission of the publishers, from
my contribution to the forthcoming Encyclopædia of Education, published
by Sir Isaac Pitman and Sons, London, England.
[2] “The cheapest form of pride,” says Schopenhauer, “is national pride;
for if a man is proud of his own nation it follows that he has no
qualities of his own of which he can be proud; otherwise he would not
have recourse to those which he shares with his fellow-men.... Every
miserable fool who has nothing at all of which he can be proud adopts as
a last resource pride in the nation to which he belongs; he is ready and
glad to defend all its faults and follies, tooth and nail, thus
reimbursing himself for his own inferiority.... National character is
only another name for the particular form which the littleness,
perversity, and baseness of mankind take in every country.”...
“Narrowness, prejudice, vanity, and self-interest are the main elements
of patriotism.”... “Does not all history show that whenever a king is
firmly established on the throne, and the people reach some degree of
prosperity, he uses it to lead an army, like a band of robbers, against
adjoining countries? Are not almost all wars ultimately undertaken for
purpose of plunder?”... Schopenhauer prophetically warns his countrymen:
“All war is a matter of robbery, and the Germans should take that as a
warning.”
*** END OF THE PROJECT GUTENBERG EBOOK PHILISTINE AND GENIUS ***
Updated editions will replace the previous one—the old editions will
be renamed.
Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg™ electronic works to protect the PROJECT GUTENBERG™
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for an eBook, except by following
the terms of the trademark license, including paying royalties for use
of the Project Gutenberg trademark. If you do not charge anything for
copies of this eBook, complying with the trademark license is very
easy. You may use this eBook for nearly any purpose such as creation
of derivative works, reports, performances and research. Project
Gutenberg eBooks may be modified and printed and given away—you may
do practically ANYTHING in the United States with eBooks not protected
by U.S. copyright law. Redistribution is subject to the trademark
license, especially commercial redistribution.
START: FULL LICENSE
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg™ mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase “Project
Gutenberg”), you agree to comply with all the terms of the Full
Project Gutenberg™ License available with this file or online at
www.gutenberg.org/license.
Section 1. General Terms of Use and Redistributing Project Gutenberg™
electronic works
1.A. By reading or using any part of this Project Gutenberg™
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg™ electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg™ electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the person
or entity to whom you paid the fee as set forth in paragraph 1.E.8.
1.B. “Project Gutenberg” is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg™ electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg™ electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg™
electronic works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation (“the
Foundation” or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg™ electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg™ mission of promoting
free access to electronic works by freely sharing Project Gutenberg™
works in compliance with the terms of this agreement for keeping the
Project Gutenberg™ name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg™ License when
you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg™ work. The Foundation makes no
representations concerning the copyright status of any work in any
country other than the United States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg™ License must appear
prominently whenever any copy of a Project Gutenberg™ work (any work
on which the phrase “Project Gutenberg” appears, or with which the
phrase “Project Gutenberg” is associated) is accessed, displayed,
performed, viewed, copied or distributed:
This eBook is for the use of anyone anywhere in the United States and most
other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this eBook or online
at www.gutenberg.org. If you
are not located in the United States, you will have to check the laws
of the country where you are located before using this eBook.
1.E.2. If an individual Project Gutenberg™ electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase “Project
Gutenberg” associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg™
trademark as set forth in paragraphs 1.E.8 or 1.E.9.
1.E.3. If an individual Project Gutenberg™ electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg™ License for all works
posted with the permission of the copyright holder found at the
beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg™
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg™.
1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg™ License.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg™ work in a format
other than “Plain Vanilla ASCII” or other format used in the official
version posted on the official Project Gutenberg™ website
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original “Plain
Vanilla ASCII” or other form. Any alternate format must include the
full Project Gutenberg™ License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg™ works
unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg™ electronic works
provided that:
• You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg™ works calculated using the method
you already use to calculate your applicable taxes. The fee is owed
to the owner of the Project Gutenberg™ trademark, but he has
agreed to donate royalties under this paragraph to the Project
Gutenberg Literary Archive Foundation. Royalty payments must be paid
within 60 days following each date on which you prepare (or are
legally required to prepare) your periodic tax returns. Royalty
payments should be clearly marked as such and sent to the Project
Gutenberg Literary Archive Foundation at the address specified in
Section 4, “Information about donations to the Project Gutenberg
Literary Archive Foundation.”
• You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg™
License. You must require such a user to return or destroy all
copies of the works possessed in a physical medium and discontinue
all use of and all access to other copies of Project Gutenberg™
works.
• You provide, in accordance with paragraph 1.F.3, a full refund of
any money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days of
receipt of the work.
• You comply with all other terms of this agreement for free
distribution of Project Gutenberg™ works.
1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg™ electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from the Project Gutenberg Literary Archive Foundation, the manager of
the Project Gutenberg™ trademark. Contact the Foundation as set
forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg™ collection. Despite these efforts, Project Gutenberg™
electronic works, and the medium on which they may be stored, may
contain “Defects,” such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right
of Replacement or Refund” described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg™ trademark, and any other party distributing a Project
Gutenberg™ electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg™ electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg™
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg™ work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg™ work, and (c) any
Defect you cause.
Section 2. Information about the Mission of Project Gutenberg™
Project Gutenberg™ is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg™’s
goals and ensuring that the Project Gutenberg™ collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg™ and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at www.gutenberg.org.
Section 3. Information about the Project Gutenberg Literary Archive Foundation
The Project Gutenberg Literary Archive Foundation is a non-profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation’s EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state’s laws.
The Foundation’s business office is located at 809 North 1500 West,
Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
to date contact information can be found at the Foundation’s website
and official page at www.gutenberg.org/contact
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg™ depends upon and cannot survive without widespread
public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine-readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular state
visit www.gutenberg.org/donate.
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate.
Section 5. General Information About Project Gutenberg™ electronic works
Professor Michael S. Hart was the originator of the Project
Gutenberg™ concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg™ eBooks with only a loose network of
volunteer support.
Project Gutenberg™ eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.
Most people start at our website which has the main PG search
facility: www.gutenberg.org.
This website includes information about Project Gutenberg™,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.
