The Essential Writings of Jean-Jacques Rousseau. Jean-Jacques RousseauЧитать онлайн книгу.
now we were concerned with what touches ourselves, with our immediate environment, and all at once we are exploring the round world and leaping to the bounds of the universe. This change is the result of our growing strength and of the natural bent of the mind. While we were weak and feeble, self-preservation concentrated our attention on ourselves; now that we are strong and powerful, the desire for a wider sphere carries us beyond ourselves as far as our eyes can reach. But as the intellectual world is still unknown to us, our thoughts are bounded by the visible horizon, and our understanding only develops within the limits of our vision.
Let us transform our sensations into ideas, but do not let us jump all at once from the objects of sense to objects of thought. The latter are attained by means of the former. Let the senses be the only guide for the first workings of reason. No book but the world, no teaching but that of fact. The child who reads ceases to think, he only reads. He is acquiring words not knowledge.
Teach your scholar to observe the phenomena of nature; you will soon rouse his curiosity, but if you would have it grow, do not be in too great a hurry to satisfy this curiosity. Put the problems before him and let him solve them himself. Let him know nothing because you have told him, but because he has learnt it for himself. Let him not be taught science, let him discover it. If ever you substitute authority for reason he will cease to reason; he will be a mere plaything of other people's thoughts.
You wish to teach this child geography and you provide him with globes, spheres, and maps. What elaborate preparations! What is the use of all these symbols; why not begin by showing him the real thing so that he may at least know what you are talking about?
One fine evening we are walking in a suitable place where the wide horizon gives us a full view of the setting sun, and we note the objects which mark the place where it sets. Next morning we return to the same place for a breath of fresh air before sun-rise. We see the rays of light which announce the sun's approach; the glow increases, the east seems afire, and long before the sun appears the light leads us to expect its return. Every moment you expect to see it. There it is at last! A shining point appears like a flash of lightning and soon fills the whole space; the veil of darkness rolls away, man perceives his dwelling place in fresh beauty. During the night the grass has assumed a fresher green; in the light of early dawn, and gilded by the first rays of the sun, it seems covered with a shining network of dew reflecting the light and colour. The birds raise their chorus of praise to greet the Father of life, not one of them is mute; their gentle warbling is softer than by day, it expresses the langour of a peaceful waking. All these produce an impression of freshness which seems to reach the very soul. It is a brief hour of enchantment which no man can resist; a sight so grand, so fair, so delicious, that none can behold it unmoved.
Fired with this enthusiasm, the master wishes to impart it to the child. He expects to rouse his emotion by drawing attention to his own. Mere folly! The splendour of nature lives in man's heart; to be seen, it must be felt. The child sees the objects themselves, but does not perceive their relations, and cannot hear their harmony. It needs knowledge he has not yet acquired, feelings he has not yet experienced, to receive the complex impression which results from all these separate sensations. If he has not wandered over arid plains, if his feet have not been scorched by the burning sands of the desert, if he has not breathed the hot and oppressive air reflected from the glowing rocks, how shall he delight in the fresh air of a fine morning. The scent of flowers, the beauty of foliage, the moistness of the dew, the soft turf beneath his feet, how shall all these delight his senses. How shall the song of the birds arouse voluptuous emotion if love and pleasure are still unknown to him? How shall he behold with rapture the birth of this fair day, if his imagination cannot paint the joys it may bring in its track? How can he feel the beauty of nature, while the hand that formed it is unknown?
Never tell the child what he cannot understand: no descriptions, no eloquence, no figures of speech, no poetry. The time has not come for feeling or taste. Continue to be clear and cold; the time will come only too soon when you must adopt another tone.
Brought up in the spirit of our maxims, accustomed to make his own tools and not to appeal to others until he has tried and failed, he will examine everything he sees carefully and in silence. He thinks rather than questions. Be content, therefore, to show him things at a fit season; then, when you see that his curiosity is thoroughly aroused, put some brief question which will set him trying to discover the answer.
On the present occasion when you and he have carefully observed the rising sun, when you have called his attention to the mountains and other objects visible from the same spot, after he has chattered freely about them, keep quiet for a few minutes as if lost in thought and then say, "I think the sun set over there last night; it rose here this morning. How can that be?" Say no more; if he asks questions, do not answer them; talk of something else. Let him alone, and be sure he will think about it.
To train a child to be really attentive so that he may be really impressed by any truth of experience, he must spend anxious days before he discovers that truth. If he does not learn enough in this way, there is another way of drawing his attention to the matter. Turn the question about. If he does not know how the sun gets from the place where it sets to where it rises, he knows at least how it travels from sunrise to sunset, his eyes teach him that. Use the second question to throw light on the first; either your pupil is a regular dunce or the analogy is too clear to be missed. This is his first lesson in cosmography.
As we always advance slowly from one sensible idea to another, and as we give time enough to each for him to become really familiar with it before we go on to another, and lastly as we never force our scholar's attention, we are still a long way from a knowledge of the course of the sun or the shape of the earth; but as all the apparent movements of the celestial bodies depend on the same principle, and the first observation leads on to all the rest, less effort is needed, though more time, to proceed from the diurnal revolution to the calculation of eclipses, than to get a thorough understanding of day and night.
Since the sun revolves round the earth it describes a circle, and every circle must have a centre; that we know already. This centre is invisible, it is in the middle of the earth, but we can mark out two opposite points on the earth's surface which correspond to it. A skewer passed through the three points and prolonged to the sky at either end would represent the earth's axis and the sun's daily course. A round teetotum revolving on its point represents the sky turning on its axis, the two points of the teetotum are the two poles; the child will be delighted to find one of them, and I show him the tail of the Little bear. Here is a another game for the dark. Little by little we get to know the stars, and from this comes a wish to know the planets and observe the constellations.
We saw the sun rise at midsummer, we shall see it rise at Christmas or some other fine winter's day; for you know we are no lie-a-beds and we enjoy the cold. I take care to make this second observation in the same place as the first, and if skilfully lead up to, one or other will certainly exclaim, "What a funny thing! The sun is not rising in the same place; here are our landmarks, but it is rising over there. So there is the summer east and the winter east, etc." Young teacher, you are on the right track. These examples should show you how to teach the sphere without any difficulty, taking the earth for the earth and the sun for the sun.
As a general rule—never substitute the symbol for the thing signified, unless it is impossible to show the thing itself; for the child's attention is so taken up with the symbol that he will forget what it signifies.
I consider the armillary sphere a clumsy disproportioned bit of apparatus. The confused circles and the strange figures described on it suggest witchcraft and frighten the child. The earth is too small, the circles too large and too numerous, some of them, the colures, for instance, are quite useless, and the thickness of the pasteboard gives them an appearance of solidity so that they are taken for circular masses having a real existence, and when you tell the child that these are imaginary circles, he does not know what he is looking at and is none the wiser.
We are unable to put ourselves in the child's place, we fail to enter into his thoughts, we invest him with our own ideas, and while we are following our own chain of reasoning, we merely fill his head with errors and absurdities.
Should the method of studying science be analytic or synthetic? People dispute over this question,