The Moral Instruction of Children

The Moral Instruction of Children

The following lectures were delivered in the School of Applied Ethics during its first session in 1891, at Plymouth, Mass. A few of the lectures have been condensed, in order to bring more clearly into view the logical scheme which underlies the plan of instruction here outlined. The others are published substantially as delivered.

I am deeply conscious of the difficulties of the problem which I have ventured to approach, and realize that any contribution toward its solution, at the present time, must be most imperfect. I should, for my part, have preferred to wait longer before submitting my thought to teachers and parents. But I have been persuaded that even in its present shape it may be of some use. I earnestly hope that, at all events, it may serve to help on the rising tide of interest in moral education, and may stimulate to further inquiry.

Felix Adler.

It will be the aim of the present course of lectures to give in outline the subject-matter of moral instruction for children from six to fourteen or fifteen years of age, and to discuss the methods according to which this kind of instruction should be imparted. At the outset, however, we are confronted by what certainly is a grave difficulty, and to many may appear an insuperable one. The opinion is widely held that morality depends on religious sanctions, and that right conduct can not be taught—especially not to children—except it be under the authority of some sort of religious belief. To those who think in this way the very phrase, unsectarian moral teaching, is suspicious, as savoring of infidelity. And the attempt to mark off a neutral moral zone, outside the domains of the churches, is apt to be regarded as masking a covert design on religion itself.

The principle of unsectarian moral instruction, however, is neither irreligious nor anti-religious. In fact—as will appear later on—it rests on purely educational grounds, with which the religious bias of the educator has nothing whatever to do. But there are also grounds of expediency which, at least in the United States, compel us, whether we care to do so or not, to face this problem of unsectarian moral education, and to these let us first give our attention. Even if we were to admit, for argument's sake, the correctness of the proposition that moral truths can only be taught as corollaries of some form of religious belief, the question would at once present itself to the educator, To which form of religious belief shall he give the preference? I am speaking now of the public schools of the United States.

These schools are supported out of the general fund of taxation to which all citizens are compelled to contribute. Clearly it would be an act of gross injustice to force a citizen belonging to one denomination to pay for instilling the doctrines of some other into the minds of the young—in other words, to compel him to support and assist in spreading religious ideas in which he does not believe. This would be an outrage on the freedom of conscience. But the act of injustice would become simply monstrous if parents were to be compelled to help indoctrinate their own children with such religious opinions as are repugnant to them.

There is no state religion in the United States. In the eyes of the state all shades of belief and disbelief are on a par. There are in this country Catholics, Episcopalians, Presbyterians, Methodists, Baptists, Jews, etc. They are alike citizens. They contribute alike toward the maintenance of the public schools. With what show of fairness, then, could the belief of any one of these sects be adopted by the state as a basis for the inculcation of moral truths? The case seems, on the face of it, a hopeless one. But the following devices have been suggested to remove, or rather to circumvent, the difficulty.

First Device.—Let representatives of the various theistic churches, including Catholics, Protestants, and Jews, meet in council. Let them eliminate all those points in respect to which they differ, and formulate a common creed containing only those articles on which they can agree. Such a creed would include, for instance, the belief in the existence of Deity, in the immortality of the soul, and in future reward and punishment. Upon this as a foundation let the edifice of moral instruction be erected. There are, however, two obvious objections to this plan. In the first place, this "Dreibund" of Catholicism, Protestantism, and Judaism would leave out of account the party of the agnostics, whose views may indeed be erroneous, or even detestable, but whose rights as citizens ought not the less on that account to be respected. "Neminem læde," hurt no one, is a cardinal rule of justice, and should be observed by the friends of religion in their dealings with their opponents as well as with one another. The agnostic party has grown to quite considerable dimensions in the United States. But, if it had not, if there were only a single person who held such opinions, and he a citizen, any attempt on the part of the majority to trample upon the rights of this one person would still be inexcusable. In the sphere of political action the majority rules, and must rule; in matters that touch the conscience the smallest minority possesses rights on which even an overwhelming majority arrayed on the opposite side can not afford to trespass. It is one of the most notable achievements of the American commonwealths that they have so distinctly separated between the domain of religion and of politics, adopting in the one case the maxim of coercion by majority rule, in the other allowing the full measure of individual liberty. From this standpoint there should be no departure.