id="Page_28" class="x-ebookmaker-pageno" title="28"/> like affection. We get used to the chains we wear, and we miss them when removed. 'Tis an old story that through custom we finally embrace what at first wore a hideous mien. Unpleasant, because meaningless, activities may get agreeable if long enough persisted in. It is possible for the mind to develop interest in a routine or mechanical procedure if conditions are continually supplied which demand that mode of operation and preclude any other sort. I frequently hear dulling devices and empty exercises defended and extolled because "the children take such an 'interest' in them." Yes, that is the worst of it; the mind, shut out from worthy employ and missing the taste of adequate performance, comes down to the level of that which is left to it to know and do, and perforce takes an interest in a cabined and cramped experience. To find satisfaction in its own exercise is the normal law of mind, and if large and meaningful business for the mind be denied, it tries to content itself with the formal movements that remain to it—and too often succeeds, save in those cases of more intense activity which cannot accommodate themselves, and that make up the unruly and declassé of our school product. An interest in the formal apprehension of symbols and in their memorized reproduction becomes in many pupils a substitute for the original and vital interest in reality; and all because, the subject-matter of the course of study being out of relation to the concrete mind of the individual, some substitute bond to hold it in

some kind of working relation to the mind must be discovered and elaborated.

The second substitute for living motivation in the subject-matter is that of contrast-effects; the material of the lesson is rendered interesting, if not in itself, at least in contrast with some alternative experience. To learn the lesson is more interesting than to take a scolding, be held up to general ridicule, stay after school, receive degradingly low marks, or fail to be promoted. And very much of what goes by the name of "discipline," and prides itself upon opposing the doctrines of a soft pedagogy and upon upholding the banner of effort and duty, is nothing more or less than just this appeal to "interest" in its obverse aspect—to fear, to dislike of various kinds of physical, social, and personal pain. The subject-matter does not appeal; it cannot appeal; it lacks origin and bearing in a growing experience. So the appeal is to the thousand and one outside and irrelevant agencies which may serve to throw, by sheer rebuff and rebound, the mind back upon the material from which it is constantly wandering.

Human nature being what it is, however, it tends to seek its motivation in the agreeable rather than in the disagreeable, in direct pleasure rather than in alternative pain. And so has come up the modern theory and practice of the "interesting," in the false sense of that term. The material is still left; so far as its own characteristics are concerned, just material externally selected and

formulated. It is still just so much geography and arithmetic and grammar study; not so much potentiality of child-experience with regard to language, earth, and numbered and measured reality. Hence the difficulty of bringing the mind to bear upon it; hence its repulsiveness; the tendency for attention to wander; for other acts and images to crowd in and expel the lesson. The legitimate way out is to transform the material; to psychologize it—that is, once more, to take it and to develop it within the range and scope of the child's life. But it is easier and simpler to leave it as it is, and then by trick of method to arouse interest, to make it interesting; to cover it with sugar-coating; to conceal its barrenness by intermediate and unrelated material; and finally, as it were, to get the child to swallow and digest the unpalatable morsel while he is enjoying tasting something quite different. But alas for the analogy! Mental assimilation is a matter of consciousness; and if the attention has not been playing upon the actual material, that has not been apprehended, nor worked into faculty.

How, then, stands the case of Child vs. Curriculum? What shall the verdict be? The radical fallacy in the original pleadings with which we set out is the supposition that we have no choice save either to leave the child to his own unguided spontaneity or to inspire direction upon him from without. Action is response; it is adaptation, adjustment. There is no such thing as sheer self-activity possible—because all activity takes place in a medium, in

a situation, and with reference to its conditions. But, again, no such thing as imposition of truth from without, as insertion of truth from without, is possible. All depends upon the activity which the mind itself undergoes in responding to what is presented from without. Now, the value of the formulated wealth of knowledge that makes up the course of study is that it may enable the educator to determine the environment of the child, and thus by indirection to direct. Its primary value, its primary indication, is for the teacher, not for the child. It says to the teacher: Such and such are the capacities, the fulfilments, in truth and beauty and behavior, open to these children. Now see to it that day by day the conditions are such that their own activities move inevitably in this direction, toward such culmination of themselves. Let the child's nature fulfil its own destiny, revealed to you in whatever of science and art and industry the world now holds as its own.

The case is of Child. It is his present powers which are to assert themselves; his present capacities which are to be exercised; his present attitudes which are to be realized. But save as the teacher knows, knows wisely and thoroughly, the race-expression which is embodied in that thing we call the Curriculum, the teacher knows neither what the present power, capacity, or attitude is, nor yet how it is to be asserted, exercised, and realized.