The Mind and Its Education. George Herbert BettsЧитать онлайн книгу.
lies in its use. Stated briefly, the only way to train attention is by attending. No amount of theorizing or resolving can take the place of practice in the actual process of attending.
Making Different Kinds of Attention Reënforce Each Other.—A very close relationship and interdependence exists between nonvoluntary and voluntary attention. It would be impossible to hold our attention by sheer force of will on objects which were forever devoid of interest; likewise the blind following of our interests and desires would finally lead to shipwreck in all our lives. Each kind of attention must support and reënforce the other. The lessons, the sermons, the lectures, and the books in which we are most interested, and hence to which we attend nonvoluntarily and with the least effort and fatigue, are the ones out of which, other things being equal, we get the most and remember the best and longest. On the other hand, there are sometimes lessons and lectures and books, and many things besides, which are not intensely interesting, but which should be attended to nevertheless. It is at this point that the will must step in and take command. If it has not the strength to do this, it is in so far a weak will, and steps should be taken to develop it. We are to "keep the faculty of effort alive in us by a little gratuitous exercise every day." We are to be systematically heroic in the little points of everyday life and experience. We are not to shrink from tasks because they are difficult or unpleasant. Then, when the test comes, we shall not find ourselves unnerved and untrained, but shall be able to stand in the evil day.
The Habit of Attention.—Finally, one of the chief things in training the attention is to form the habit of attending. This habit is to be formed only by attending whenever and wherever the proper thing to do is to attend, whether "in work, in play, in making fishing flies, in preparing for an examination, in courting a sweetheart, in reading a book." The lesson, or the sermon, or the lecture, may not be very interesting; but if they are to be attended to at all, our rule should be to attend to them completely and absolutely. Not by fits and starts, now drifting away and now jerking ourselves back, but all the time. And, furthermore, the one who will deliberately do this will often find the dull and uninteresting task become more interesting; but if it never becomes interesting, he is at least forming a habit which will be invaluable to him through life. On the other hand, the one who fails to attend except when his interest is captured, who never exerts effort to compel attention, is forming a habit which will be the bane of his thinking until his stream of thought shall end.
7. PROBLEMS IN OBSERVATION AND INTROSPECTION
1. Which fatigues you more, to give attention of the nonvoluntary type, or the voluntary? Which can you maintain longer? Which is the more pleasant and agreeable to give? Under which can you accomplish more? What bearing have these facts on teaching?
2. Try to follow for one or two minutes the "wave" in your consciousness, and then describe the course taken by your attention.
3. Have you observed one class alert in attention, and another lifeless and inattentive? Can you explain the causes lying back of this difference? Estimate the relative amount of work accomplished under the two conditions.
4. What distractions have you observed in the schoolroom tending to break up attention?
5. Have you seen pupils inattentive from lack of (1) change, (2) pure air, (3) enthusiasm on the part of the teacher, (4) fatigue, (5) ill health?
6. Have you noticed a difference in the habit of attention in different pupils? Have you noticed the same thing for whole schools or rooms?
7. Do you know of children too much given to daydreaming? Are you?
8. Have you seen a teacher rap the desk for attention? What type of attention was secured? Does it pay?
9. Have you observed any instance in which pupils' lack of attention should be blamed on the teacher? If so, what was the fault? The remedy?
10. Visit a school room or a recitation, and then write an account of the types and degrees of attention you observed. Try to explain the factors responsible for any failures in attention, and also those responsible for the good attention shown.
CHAPTER III
A fine brain, or a good mind. These terms are often used interchangeably, as if they stood for the same thing. Yet the brain is material substance—so many cells and fibers, a pulpy protoplasmic mass weighing some three pounds and shut away from the outside world in a casket of bone. The mind is a spiritual thing—the sum of the processes by which we think and feel and will, mastering our world and accomplishing our destiny.
1. THE RELATIONS OF MIND AND BRAIN
Interaction of Mind and Brain.—How, then, come these two widely different facts, mind and brain, to be so related in our speech? Why are the terms so commonly interchanged?—It is because mind and brain are so vitally related in their processes and so inseparably connected in their work. No movement of our thought, no bit of sensation, no memory, no feeling, no act of decision but is accompanied by its own particular activity in the cells of the brain. It is this that the psychologist has in mind when he says, no psychosis without its corresponding neurosis.
So far as our present existence is concerned, then, no mind ever works except through some brain, and a brain without a mind becomes but a mass of dead matter, so much clay. Mind and brain are perfectly adapted to each other. Nor is this mere accident. For through the ages of man's past history each has grown up and developed into its present state of efficiency by working in conjunction with the other. Each has helped form the other and determine its qualities. Not only is this true for the race in its evolution, but for every individual as he passes from infancy to maturity.
The Brain as the Mind's Machine.—In the first chapter we saw that the brain does not create the mind, but that the mind works through the brain. No one can believe that the brain secretes mind as the liver secretes bile, or that it grinds it out as a mill does flour. Indeed, just what their exact relation is has not yet been settled. Yet it is easy to see that if the mind must use the brain as a machine and work through it, then the mind must be subject to the limitations of its machine, or, in other words, the mind cannot be better than the brain through which it operates. A brain and nervous system that are poorly developed or insufficiently nourished mean low grade of efficiency in our mental processes, just as a poorly constructed or wrongly adjusted motor means loss of power in applying the electric current to its work. We will, then, look upon the mind and the brain as counterparts of each other, each performing activities which correspond to activities in the other, both inextricably bound together at least so far as this life is concerned, and each getting its significance by its union with the other. This view will lend interest to a brief study of the brain and nervous system.
2. THE MIND'S DEPENDENCE ON THE EXTERNAL WORLD
But can we first see how in a general way the brain and nervous system are primarily related to our thinking? Let us go back to the beginning and consider the babe when it first opens its eyes on the scenes of its new existence. What is in its mind? What does it think about? Nothing. Imagine, if you can, a person born blind and deaf, and without the sense of touch, taste, or smell. Let such a person live on for a year, for five years, for a lifetime. What would he know? What ray of intelligence would enter his mind? What would he think about? All would be dark to his eyes, all silent to his ears, all tasteless to his mouth, all odorless to his nostrils, all touchless to his skin. His mind would be a blank. He would have no mind. He could not get started to think. He could not get started to act. He would belong to a lower scale of life than the tiny animal that floats with the waves and the tide in the ocean without power to direct its own course. He would be but an inert mass of flesh without sense or intelligence.
The Mind at Birth.—Yet this is the condition of the babe at birth. It is born practically blind and deaf, without definite sense of taste or smell. Born without anything to think about, and no way to get anything to think about until the senses wake up and furnish some material from the outside world. Born with all the mechanism of muscle and nerve ready to perform the countless complex movements of arms and legs and body which characterize every child, he could not successfully start these activities without