THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 Moral Education 
 
 A. 
 
 By 
 
 G. FLACK 
 
 "The truest test of civilization is not the census, nor 
 the size of cities, nor the crops; no, but the kind of man 
 the country turns out." 
 
 Cochrane Publishing Company 
 
 Tribune Buihiing 
 
 New York 
 
 1910
 
 Copyright, 1910, by 
 Cochrane Publishing Co.
 
 INTRODUCTION. 
 
 Partly in response to the demand for more defmite 
 moral education, this is otfered as an aid in such a iHrec- 
 tion. 
 
 It has been written partly in accordance with theory, 
 and partly from practice and observation, and needs the 
 further test of practice. Owing to interfering circum- 
 stances the writer is unable to give this further test, 
 and offers the work just as it is. 
 
 Mr. Horace Mann, I believe, has said that as far as 
 gtiaranteed by his observation, ten men fail from moral 
 defect to one who fails from intellectual defect, ami 
 if this is the case, together with the tendency shown 
 by the evident growing desire for better moral education, 
 then there is both the expressed need and wish for the 
 latter. If, too. Mr. John Dewey's statement that "What 
 the best and wisest parent wants for his own child, that 
 must be the community's want for all of its children." 
 includes detailed training in morals and manners, this 
 is another evidence of its need. 
 
 In systematic moral training it is desirable that as far 
 as possible it should be put upon the same scientific 
 basis as other branches of learning — taught according 
 to the laws of psychology and education. 
 
 A knowledge of the laws of modern psychology 
 makes it possible to give younger children teaching 
 through making the proper mental suggestion interest- 
 ing. 
 
 The ideas to be developed and applied are given in a 
 variety of forms — some are the ordinary ethical teach- 
 ing'i. others are proverbs, practical maxims, and so 
 forth. Since it is not desired to interfere with run 
 
 8247^0
 
 4 .\1( )RAI. I'.DlcA riOX 
 
 religious convictions, llic moral teachings taken from re- 
 ligious sources are those which are essentially ethical. A 
 number of the elements of common law are to some 
 extent as given by Mr. Francis Wayland in his "Ele- 
 ments of Moral Science." As may be seen, there is little 
 new to add to ethical teachings themselves — the impor- 
 tant ones have already been given. The further consid- 
 eration is to bring about a better understanding of the 
 necessity for obedience to them, and a better obedience 
 where necessary. 
 
 Moral teaching forms part of general government — 
 that through education and prevention, and this being 
 so, the consequent need is for the proper teaching and 
 supervision of all children. It is a duty also toward the 
 rights of the individual as well as toward those of society 
 as a whole. 
 
 The suggestions and teachings given are suitable for 
 the use of parents and other teachers of children. 
 
 Among educational works which may be read by 
 those not desiring a general course of study, are Joseph 
 Payne's "Lectures on the Science and Art of Education," 
 Froebel's "Education of Man," Winterburn's "Nursery 
 Ethics," James' "Talks to Teachers on Psychology," and 
 that part of Hudson's "Law of Psychic Phenomena" 
 which treats of suggestion. 
 
 A special preparation for teaching morals would re- 
 quire at least an academic education, including physiology 
 and h3-giene, and in addition a further knowledge of 
 education and general psychology, with the study of 
 society, including principles of social development, politi- 
 cal economy, the history of art, religion, and ethics, with 
 the natural history of the latter. 
 
 In literature may be read : 
 
 The best religious and ethical teachings ;
 
 MORAL EDLXATIOX 5 
 
 Dante — The Divine Comedy; 
 
 Homer — The Ihad ; 
 
 Sophocles — Antigone ; 
 
 Shakespeare ; 
 
 -\Iihon — First six books of Paradise Lost; 
 
 Larned — A Muhitude of Counsellors; 
 
 Alodern poetry — extracts ; 
 
 Such social literature as fiction ; 
 
 Current events and science, and so forth. 
 
 A certain amount of general knowledge is necessary 
 from the fact that various branches of knowledge affect 
 the knowledge of other branches. 
 
 In general literature individual choice may to some ex- 
 tent decide, as it is not desirable to have too great fixed- 
 ness and imiformity in required knowledge. 
 
 It is hardly necessary to say that those who teach 
 morals should be persons of the best principles, as well 
 as of breadth of mind and sympathy, unprejudiced, and 
 as far as possible those who possess natural taste and fit- 
 ness for such work.
 
 Moral Education 
 
 GENERAL SUGGESTIONS. 
 
 One of the principles of education may be expressed as 
 being the fact that the mind has its natural growth or 
 development when the knowledge that it contains is the 
 product of its own action upon the facts presented to it, 
 or is founded upon such action upon the part of others, 
 just as natural physical growth is the product of the action 
 of the inner forces upon physical food. 
 
 Experience or observation being the general founda- 
 tion of knowledge, the foundation of moral knowledge 
 would be, therefore, no statements or precepts, but the 
 observation or experience of conduct, developing what is 
 right and what is wrong. Through parents' or instructors' 
 guifling a child's observation by means of questioning, 
 the moral precept should thus come from the child him- 
 self. The golden rule, for example, would not be given 
 to a child as a tradition, but, through the directing of his 
 observation and reasoning, be made a part of his own 
 thinking — one of his own conclusions. A child lias natur- 
 ally, from contact with parents and companions, a small 
 stock of ideas based upon his own observation, and that 
 is actually his own, although it may be distorted by self- 
 interest. As with education in general, he should not be 
 hindered by being told what under ordinary circum- 
 stances he should be able to perceive for himself. Just as 
 lack of exercise and proper food will dwarf his bodily 
 growth, so lack of observation and reasoning, with lack 
 of material for mental and moral growth, must tend to
 
 S MOKAI, I'lU'iATlOX 
 
 duarl the growth of his iniiul and character. Definite 
 moral education, by bringing the moral element in con- 
 duct to attention, should tend to cause more habitual 
 consideration for it. 
 
 As learning proceeds from the concrete to the abstract, 
 from the known to the unknown, a child should, from the 
 foundation of his own experience and observation, be 
 led to the better comprehension of and obedience to 
 moral teachings in general, without being obliged to learn 
 by experience that might cost him very dearly. 
 
 His training in the beginning should be according to 
 the best standards, as poor beginnings here as elsewhere 
 are detriments in themselves. 
 
 Many moral rules are general, and children need help 
 in applying them. Wherever possible, the application of 
 the general principles of morals should be taken into the 
 details of conduct, and not only into slight matters, but 
 into great affairs. 
 
 Stating the intellectual processes in a general way as 
 perception, reason, feeling and will, terminating in choice 
 and action, either in thought or outward contluct, it fol- 
 lows that moral education must consist in bringing before 
 the mind material for perception from the moral stand- 
 point, in cultivating a habit of correct and unprejudiced 
 reasoning to conclusions ; in reasoning, encouragement, 
 and discipline where suitable, in the matter of execution 
 or practice. Another part is, through the presentation of 
 good examples, to inspire, as is expressed in the follow- 
 ing: "But virtue, by the bare statement of its actions 
 can so affect men's minds as to create at once both ad- 
 miration of the thing done and desire to imitate the doers 
 of them." 
 
 Applying to the individual a method which is seen to 
 have been applied to the race during its earlier stages 
 of development, authoritative prohibition or warning is
 
 -MORAL EDUCATION 9 
 
 needed for moral teaching during the individual's earlier 
 stages of growth. With older children, those who have 
 reached a stage of reason, the reasoning in connection 
 with the principles should tend to give the proper com- 
 prehension and love of good, and as far as possible the 
 consequent will to put it into practice. This is e.xpres.sed 
 in the following: "Proper conditions are better guaran- 
 teed when the good or evil consequences of actions are 
 rationally understood than when they are simply believed 
 upon authority." 
 
 In the introduction of the formal teachings of morals, 
 as to another study, it should be shown why it is under- 
 taken — its value and necessity, its relationship to individ- 
 ual and social welfare. Morality, and moral teaching an:l 
 training, should be shown as means and not as ends. 
 Such teaching is to create the necessary regulative ele- 
 ment for conduct — to aid in cultivating, toward great 
 and small affairs, the right spirit, of which right conduct 
 and other conditions are the natural consequences. It is 
 to promote thoughtfulness and considerateness, the lack 
 of which, as well as wrong motive, may cause harm. It 
 is to promote moral self-activity. The necessity of learn- 
 ing in the beginning what is right and wrong, not only 
 to promote the welfare of others and self, but to avoid 
 the punishments which may come from ignorance, should 
 be taught, and that such teaching upon the part of elders 
 is a duty toward every child. The various forms of re- 
 ward and punishment for right and wrong conduct 
 should be shown, the nature of arbitration for the re- 
 dress of grievances, the facts which may modify judg- 
 ment, the nature of prevention and cure, the element of 
 reparation, or undoing of wrong, and that of suitability 
 of the remedy to the cause and nature of the offense. 
 
 The meaning of the words "principles." "character."
 
 10 MoKAi. i-:i)i'c.\'riox 
 
 "conscience," "motive"' and "habit, " and the duties in 
 connection with these factors, may be taught. 
 
 In questioning as to right and wrong courses of con- 
 duct, the imagination may be led to conceive the state of 
 affairs resulting from the general ])ractice of each : for 
 example, to picture the state of society if every one 
 redressed his own wrongs, hated, robbed, and killed his 
 neighbor if he chose, was indolent, untruthful, unjust, 
 unkind, rude, and so forth; and on the other hand to 
 picture a state of affairs where opposite circinnstances 
 ])revail. It should be shown that even in individual cases 
 wrong conduct is socially destructive, and that the oppo- 
 site conduct is constructive. The consequent duty of 
 each to self, each to all, all to each, and the rights of 
 others, as judged by the rights desired for self, should 
 be considered — the necessity of morality for the common 
 good. 
 
 From examples as varied and interesting as possible, 
 the truth, precept or knowledge may be derived or im- 
 pressed; then both through varied theoretical applications 
 an:l through actual practice where suitable, be expressed 
 by the children themselves. This, for younger children, 
 should give good suggestion in an interesting form. Such 
 examples should include illustrations of the truth that 
 knowledge of what is right is only a part of right — that 
 morality consists in its execution. 
 
 The variety of forms in which tlie truths are presented 
 to them, and which is necessary both for ]:)ro\)er interest 
 and in order to reach the different types of mind, may be 
 given as in other studies, as for instance stories read with 
 the moral action left blank to be filled out by pupils. In 
 such cases not the exact wor(!s or facts, which with un- 
 familiar matters cannot be known, but the spirit of the 
 action, should be regarded. Each child should as far as 
 possible be required to give an opinion, not only to be
 
 MORAT. RDUCATIOX 11 
 
 certain that he has exercised his mind, but that the nature 
 of his decisions may be known. 
 
 In presenting what may be termed a moral problem, 
 requiring children to say what they think is right, why to 
 their minds it is so, the causes, direct or indirect, the 
 effects known or possible, and so forth, there should, in 
 using attractive instances, be not alone greater interest 
 but greater insight. In matters involving the application 
 of principles with which the children are familiar, they 
 should as much as possible be required to solve the 
 problem without outer help, just as with mathematical 
 principles. In presenting a case that is afterward left 
 for later solution, the anticipation of having the answer 
 demanded should keep the matter before the attention 
 for a longer time, but this should not lead to co]iying, 
 without thinking for self, the answers of others. Cniess- 
 ing, in the sense of speaking without thought, should be 
 discouraged, and preference given to those who give evi- 
 dence of right spirit and consideration. It may some- 
 times not be possible for children to grasp the particular 
 idea, and it should then be told them, but not until they 
 have made the effort to think, and have cfjncentratel 
 their interest and attention upon it. Where it is wished, 
 conclusions may be put into the form of known (juota- 
 tions expressing them, and in this way hel]) be given 
 toward the understanding of moral truth as si)okcn an 1 
 written by others. The memorizing of such is also val 
 uable. In many fairy tales, too, which ])elong particul;irl\ 
 to childhood, there is a moral teaching win'rh slionM be 
 brought to observation. 
 
 Children's different ideas .should be heard and di.s 
 cussed, not alone as adding to the general interest, but 
 for the benefit of teacher as well as pupils, for as is 
 known, there is much to be learned from chihhcn tlu in 
 selves.
 
 12 MORAL I'.DrcA'nox 
 
 In some cases children may require individual teach- 
 ing at times, in order to impress ideas when tlTcre are no 
 distracting outer influences. 
 
 Where interest is especially desirable it is well to re- 
 member that children are fond of stories expressive of 
 action, but the exclusive use of such should be avoide<l, 
 as tending toward a taste that is satisfied with nothing 
 else. A fair balance as regards action anrl passivity gives 
 both moderation and variety. 
 
 Lessons should be suited as in other stu(Hes, to the 
 mental capacity and power of attention. A moderate and 
 suitable amount properly cared for is all that should be 
 attempted in a single lesson. 
 
 Some of the rules given are suited principally for older 
 children, but whatever part is suitable for those younger 
 may be used, omitting the others, or making them more 
 simple. 
 
 In the moral training of children they sliould not be 
 expected to be immediately made perfect— -moral, like 
 other growth, is a matter of time. Much must be over- 
 looked. In unimportant matters children should not be 
 held too strictly and constantly to rules — the chief req- 
 uisite is that they should know what is right, as many 
 children act wrongly from pure ignorance, and would 
 willingly do right if they only knew it. 
 
 Where, too, a child is naturally sensitive and conscien- 
 tious, moral knowledge is what is chiefly required, as the 
 child's own conscience will on the w^hole care for the rest. 
 As such a child suffers from the slightest trifles, this 
 must be considered. Over-conscientiousness should be 
 restrained by right reasoning showing that reasoning and 
 judgment are needed even in the doing of right. 
 
 Moral training in the department of practice or execu- 
 tion of moral knowledge — the drawing of the will into 
 right channels, needs especial care with those of unde-
 
 MORAL I'LDLCATIOX 13 
 
 veloped conscience and love of right. In all such teach- 
 ing great discretion is needed in order not to defeat the 
 very end sought. The spirit of co-operation in a common 
 cause is necessary. 
 
 Training should never deteriorate into a perpetual an- 
 noyance of children in regard to conduct, which is in- 
 jurious. If they are taught good principles in such a way 
 tliat good is made attractive and desirable, their own 
 minds should be trusted to a great extent, with help in 
 practice given as discretion and experience see necessary. 
 As it is children who know the least, every fair-minded 
 ])erson must see that they are not always to blame. In 
 this way children's faults are often those for which their 
 elders, and not they, are responsible. The older person, 
 in exercising his or her minrl to find the natural and wisest 
 remedy for faults, particularly the jjreventive one. has the 
 more important duty. For this reason it is well to seek 
 the cause of failure in all concerned, and this from others 
 where necessary. 
 
 The natures of children and circumstances vary so 
 much that only general suggestions can be given — indi- 
 viflual judgment must be user!. Lessons may often appear 
 to have no effect, but this should not be accepted as a dis- 
 couragement but a frequent ])henomenon — results in 
 some cases appear later. 
 
 Teaching should succeed as far as through heredity, 
 early training, and general capability it lies in the pupil's 
 jjower, and as far as through patience, perseverance, thor- 
 oughness, intelligence, earnestness, and love of good, il 
 lies in the power of the teacher. The great necessary 
 effort is toward bringing about the inner conviction which 
 leads to the pupil's self-active effort toward morality. 
 
 Together with the fear of making no progress sliould 
 be avoided the opposite extreme, that of fearing lh;it
 
 14 -MURAL EDL'CATIUX 
 
 luinianity may become too good, for after centuries of 
 teaching it has still the need of greater good. 
 
 Owing to an old idea connected with the word teach — 
 that of giving children instruction through the labor of 
 the teacher's mind instead of that of the pupil, in part 
 at least, the word develop is used synonymously with 
 teach. The ideas to be developed are for convenience 
 made separate and distinct as far as possible. 
 
 The rights of children to justice should be observed, 
 and they should not carelessly be misjudged or misbe- 
 lieved. 
 
 In the development of their own sense of justice, chil- 
 dren should from their suffering from the wrong doing 
 of others be led to see that others should have the same 
 justice froni them that they wish for themselves. From 
 judging rightly as to what touches their own interests 
 they should be helped to judge rightly as to the rights and 
 interests of others, and conversely, from judging calmly 
 and reasonably as to the affairs of others which do not 
 touch their own interests or prejudice, they should learn 
 to judge calmly and reasonably as to their own exactions. 
 
 Before language is developed, ideals should be held 
 up to children in the conduct of those surrounding them. 
 This is, of course, quite as necessary afterward. 
 
 From associated reading and other sources, in later ed- 
 ucation, examples of good ideals may be given, and when 
 moral knowledge has advanced to some extent, children 
 should be asked what good qualities they wish to culti- 
 vate, and so be led to set ideals toward which to aspire. 
 The setting of good qualities, and good principles or 
 rules of conduct, should have the element of self-activity 
 and spontaneity as far as possible. In connection with 
 the setting of ideals children may be helped to make a 
 summary of as many and varied elements of good char-
 
 MORAL EDUCATIOX 15 
 
 acter as they can, and including both major and minor 
 morals. 
 
 In speech and other conduct appeals should be made 
 to good qualities. 
 
 The fact that a great element of life is choice — a con- 
 stant succession of opportunities for choosing, makes the 
 proper guidance of choice, and the placing of it upon 
 children an important part of their training. 
 
 In all cases where a choice either way will do no real 
 injury, what is for and against the point in question 
 should be made clear, with encouragement or warning as 
 the case may demand, and the child allowed or obliged 
 to make his own choice, and enjoy, or suffer from, the 
 consequences. This helps in the foundation of self- 
 government, the perception of parents and teachers in 
 their true relation as helpers instead of arbitrary rulers, 
 and the seeking of their advice instead of avoiding it. 
 This should aid in creating the proper confidence between 
 children and their parents or other guardians, so that the 
 necessary oversight of their general conduct may be 
 accomplished in the best way. Where children's choice 
 brings its own punishment, which should not be tort 
 severe, they should be allowed to abide by it, and the 
 lesson learned should strengthen the knowledge of the 
 necessity for obedience to right, and increase the love 
 for, and influence of, the adviser. Through just and right 
 treatment, which is a fundamental kindness, children 
 should not only love but respect their ehlers. .Much of 
 government should be seen as proper reasoning, explana- 
 tion, teaching anfl guidance, instead of restraint alone, or 
 of finding fault. 
 
 When mistakes are made and suffered from, not an an- 
 tagonistic attitude of mind, Init the reasoning and sym- 
 pathy which make clear that the child's own choice took 
 it out of the power of the parent or instructor to help
 
 16 MORAL i<:duca riox 
 
 him, and which guides the development of the lesson to be 
 learned, is the better course, and avoids the tendency to 
 hard feelings. In placing a child upon his own feet in 
 this respect he must learn that each must accomplish his 
 good and happiness, and that of others as far as he is con- 
 cerned, by his own choice, his own effort. 
 
 To be ruled by outer force should be shown as belong- 
 ing to infancy and ignorance. 
 
 The love that parents have for their children should 
 avoid the prejudice which fails to see their faults, and the 
 prejudice of the opposite extreme, which sees faults 
 alone. 
 
 With young children, before the age of spoken lan- 
 guage, the universal sign language is the necessary means 
 of communication in letting them know what is required 
 of them, anrl the method of kindness, gentleness, pa- 
 tience, and firmness, with encouragement and reward as 
 they approximate or succeed in what is wished, is far 
 more influential in bringing about pleased and willing 
 obedience than teaching by means of blows. Only what 
 is really needed for them is best — all annoyance by fool- 
 ish and unnecessary requirements should be avoided, as a 
 child's business is to grow^ and then to learn primary 
 facts through self-teaching. For this reason, peace, 
 proper sleep, proper temperature, general cleanliness, 
 pure air, pure water, pure food, and the supply of oppor- 
 tunities for self-education and amusement, with the right 
 guidance, are what are needefl. The amusement given 
 children by others requires moderation, as even what is 
 pleasing creates irritation and distaste when overdone. 
 
 For the parents and nurses of young children to ha\e 
 some knowledge of the principles of education should be 
 for the greater pleasure as well as benefit of all concerned. 
 In adf'ition to this, the proper physical care, and such
 
 MORAL P:DLTATI0X \7 
 
 knowledge as to avoid spoiling a child by annoying, rock- 
 ing, unnecessary handling, and so forth, are needed. 
 
 When any particular training is necessary to he given a 
 child, it would be well that as many other matters as can 
 be set aside should be so for the time, and the attention 
 devoted to what is required. If rightly used, the time 
 taken should prove an economy and wise investment in 
 the end. With the love which considers what is for the 
 real good of a child, and a thinking mind, the firm will 
 that in being calm arouses no antagonism is accepted with 
 less resentment. A calm but firm will, and its unfailing 
 exercise in the keeping of rules, promises, and require- 
 ments which a child itself knows to be right, outvalues a 
 forest of birches. The fact that a person means what he 
 says is respected. The integrity of the executive power is 
 needed in small matters as in great ones. As to rules and 
 promises, it is perhaps unnecessary to say that they should 
 not be made upon impulse, but upon consideration, and 
 if found to be wrong, should be retracted. 
 
 A child, like a grown person, cannot have an appeal 
 made to his reason and good sense if his mind is preju- 
 diced by anger. When he is in an undisturbed frame of 
 mind, the impersonal necessity upon the part of parents 
 or others, for any punishment that is not naturally 
 brought about by his own free choice, should be de- 
 veloped — that punishment, whether through parents or 
 others, comes in kindness to keep him from injuring him- 
 self or others persons, and that the general law must bo 
 obeyed by elders as well as by children. The fact that 
 upon the part of parents it is not a pleasure but a duty, 
 disobedience to which would bring punishment, to the 
 parent himself, should be shown — that tlic highest au- 
 thority is that which is kind and just. 
 
 Refore their going to sleep is, for several reasons, one 
 of the best times for speaking to chilih-cn of tlieir con-
 
 18 MORAL EDUCATION 
 
 duct. It gives the opportunity for the mind's action dur- 
 ing sleep, and is the time when, after the expending of 
 their superfluous energy (hiring the day, they are more 
 sub(kied. Often a mere (|uiet conversation regarding any 
 particular misbehavior, made at this time, is all that is 
 needed to prevent its repetition, even with a strong-willed 
 child. For the reason that impressions made during the 
 day may afifect the sleep more or less, it is desirable upon 
 general principles that children go to sleep in a peaceful 
 and pleasant frame of mind. Not only before sleep, but 
 suitable at other times, simply to speak calmly and rea- 
 sonably about the nature of the wrongness of any conduct, 
 and the nature and need of the right, even if there is no 
 reply, letting the ideas accomplish their work themselves, 
 should aid in governing children by reason, and in aiding 
 their own self-government by reason. 
 
 If a child falls, or meets with any of the numerous mis- 
 haps to which children are liable, it is wise first to teach 
 it to seek the cause, instead of having its hurts kissed, 
 or of being encouraged to feel resentment at what is not 
 to blame. The kiss distracts attention from what is 
 really to blame — its own ignorance, wrongdoing or care- 
 lessness. After the child has perceived and acknowledged 
 the cause, with the resolution to do better, the kiss is then 
 in its place as an expression of sympathy. To teach chil- 
 dren to seek the cause of ills and mishaps is to use a 
 means which tends to prevent future and possibly greater 
 ones, and it is in this way by far the best form of kind- 
 ness. Weak indulgence, which does not consider the real 
 good of children, is. like unreasoning severity, not a true 
 love of them. 
 
 Tf a child has been guilty of any little act of thought- 
 lessness, disrespect, or whatever it may be. that necessi- 
 tates being mentioned, it is well that he should if possi- 
 bl\- think for- himself what it has been, as a help toward
 
 MORAL EDUCATIOX 19 
 
 making his own mind self-helpfiil in such matters, as well 
 as to amend the fault. As a help toward self-activity in 
 remembering about things to be done, and so forth, a child 
 should be asked after the required time, instead of being 
 told beforehand. This gives the mind an opportunit)- 
 to think for itself. 
 
 Tn all teaching that is contrary to the selfish wishes 
 of children who have not learned to accept and profit 
 by the just correction given by others, the possible pro- 
 test should be allowed for. and not considered a token of 
 unrelenting disobedience. The good should be trusted. 
 
 Punishments outside of the natural ones, which should 
 be used as far as possible, should not be meaningless and 
 arbitrary, but proportionate, and suited where possible to 
 remedy the cause of trouble. If exact undoing or suit- 
 ability is impossible, then something which in itself will 
 be of benefit to the child, or through tlie child's activity, 
 of benefit to others, is necessary. In cases wlierc 
 financial reparation for wrongdoing is possible and suit- 
 able, children should earn the money themselves, and 
 make the necessary reparation. 
 
 Self-activity in the matter of conscience is the desired 
 end, and to be encouraged by first giving cliildren an op- 
 portunity to say for themselves what should be the nat- 
 ural and conscientious reparation for their wrong doing. 
 The proper nature and form of self-judgmeitl should be 
 aided by the older person where necessary. Where a 
 child's own ccjnscience cares for such matters, nothing 
 further is needetl c.\cc|)t reasoning and restraint in cases 
 of those wlio are inclined to carry conscieiuiousness to in- 
 jurious extremes. .Self-judgmenl. like what may be called 
 self-choice, is the placing of chihfi-en ujKjn their own re 
 sponsibility where suitable and possible, and like self- 
 clioice. is a part (;f general help toward self-goverinnenl. 
 
 In the matter of i)unishnienl in general, tlic "lilTering
 
 20 MORAL 1>:D LCATIUX 
 
 natures and stages of progress of children must be con- 
 sidered. Some whom no amount of corporal punishment 
 could influence to obey are thoroughly rebuked by a sim- 
 ple reproof, or may be persuaded by reasoning, while 
 others, to whom a reproof is nothing, find in corporal 
 punishment the most convincing of arguments. As the 
 question of general development must touch punishment 
 as well, corporal punishment must disappear as children 
 are brought up by thinking, instead of by contention and 
 physical force. Prevention of wrong is the matter of 
 primary importance, and in addition to proper teaching 
 and so forth, the employment of children's energies in 
 proper channels as regards both work and play, is a rem- 
 edy of this kind. 
 
 It is important that children have nothing done for 
 them that they can do for themselves. The fact that at 
 the time it is easier for elders to attend to the matter 
 themselves than to show children how it should be done, 
 ■it is necessary to guard against. The little added time and 
 trouble will more than repay itself — in this respect the 
 more difficult way at the time is the easiest in the end. 
 Children should learn to wait upon themselves as far as 
 possible. Even as regards their toys, those which they 
 can make for themselves must through the exercise of 
 their own ingenuity, their self-activity, add to the pleasure 
 taken in them. 
 
 As the beaten path is the easiest to travel, beginnings 
 should be prepared for, and the foundation of good hab- 
 its laid by giving conduct in its various phases the right 
 direction from the first. In this way much of moral 
 teaching and training is in its place in childhood. 
 
 Anxiety, poorly directed efifort, and the consequent 
 waste of time and strength, should be prevented by thor- 
 ough planning beforehand, and the seeking of instruction, 
 from others where there is ignorance of the best method
 
 MORAL EDUCATTOX 21 
 
 to pursue. In all labor, to plan it is to help to master 
 it instead of being driven by it. 
 
 By reason of the influence which parents have with 
 children, it is important that they should see their respon- 
 sibility in this respect as in others — not only to give chil- 
 dren their necessary training, but in themselves to be ex- 
 amples of the virtues which they would have their chil- 
 dren cultivate. 
 
 Apparent laziness in children needs to have its cause 
 sought. It may be from lack of physical strength, lack 
 of a congenial form of expression for their energies, 
 lack of proper training, faults of character, and so forth. 
 With the uncongenial, for example, children may be 
 shown that even the uncongenial for a time is often a 
 valuable discipline, and with a right attitude of mind, and 
 the mastery of difficulties, may be the necessary prepara- 
 tion for what is more congenial. 
 
 It is with some a question as to whether a child should 
 jje rewarded for doing what is right, and if application 
 is made from the case with older people, it is quite as 
 proper to reward them as their elders, although not in 
 every case necessary. 
 
 In dealing with some matters, simply the ignoring of 
 them is what is needed. Where a repetition of any par- 
 ticular conduct is not wished, a preventive measure, that 
 of not permitting the opportunity, may be used when 
 others fail. When there is not opportunity for reasoning, 
 as in emergency, the diversion of attention to other mat- 
 ters, wdiich is employed with smaller children, is valuable 
 for older ones as well. Competition is another means 
 which, in many circumstances may be used to encourage 
 effort. In part of moral training, such as with .some of 
 the teachings in regard to manners, demand may be neces- 
 sary, just as in having a child read a sentence properly. 
 In many cases in general, there is little (hnibt that failure
 
 22 MORAL RDITATTOX 
 
 to do right comes not from a love of wrong, or because 
 the right is difficult, but because it is not demanded or 
 expected, as well as taught or suggested. 
 
 While in some teachings the right and wrong should 
 be shown, in others it is necessary to suggest only the 
 right conduct. 
 
 It is not desirable that all should express good in the 
 same way, but each through his own indivi(Kialily. 
 
 The right expression of esteem, and appreciation of 
 children who do well, should not be neglected. 
 
 The tendency to imitation must be considered — the fact 
 that children unconsciously imitate or are influenced bv 
 others both young and old, and they need to be taught to 
 choose that by which they should be properly influenced, 
 and to avoid the opposite. This applies to them equally 
 when they are older. 
 
 Until children are old enough to care for such tilings 
 of their own accord, right companions should be selected 
 for them, and a part of their general training consists in 
 helping them to choose such for themselves, giving the 
 reasons why. 
 
 Alany teachings in manners as well as in other morals 
 need pantomime and play, just as in ordinary teaching, 
 and actual practice w-here possible, as in the proper 
 handling of articles at the table, and so forth. This adds, 
 too, to the needed interest. If this method were used in 
 showing children how to take medicine, and so forth, it 
 should tend to do away wath some of the difficulty in 
 managing them when they are ill. 
 
 Moral teaching should to some extent take account of 
 moral and mental abnormalities such as lack of a sense 
 of responsibility, in practice as w-ell as theory, failure to 
 perceive the faults of self as such, failure or refusal to 
 see the truth, and so forth. Such cases as would require 
 special attention should if possible have it. Some of such
 
 MORAL EDUCATIOX 23 
 
 apparently trifling faults may through neglect become 
 serious deficiencies in after life. Moral teaching, help 
 toward self-help, should guide toward general normal 
 standards, and the cultivation of a proper balance as re- 
 gards the physical, mental and moral, avoiding that which 
 is one-sided, self-centered, and so forth. It should sup- 
 ply the regulative and co-ordinating element which should 
 make of all a unity, a proper individuality. Another part 
 of such training is to aid children in using their own 
 minds where there is the tendency to be aimlessly and 
 unreasoningly influenced by the suggestions and opinions 
 of others, to aid in correcting possible faults of heredity 
 and environment, and wrong tendencies in general. 
 
 The great moral teaching concerning moral teaching 
 itself, is not to carry it to extremes. 
 
 It is desirable that with regard to both home and school, 
 education should be consistent and harmonious. 
 
 Owing to the fact that children ordinarily inherit their 
 natures from either or both parents, and receive from 
 the latter their early training, a primary responsibility for 
 their conduct rests with their parents. Outside of what 
 discipline is ordinarily necessary, a teacher's time, in jus- 
 tice to all, .should be infringed upon as little as possible 
 by the necessity for giving correction. 
 
 As children grow older the chief consideration is the 
 application and practice of moral knowledge, and the 
 appreciation of such as it is found in literature, other art, 
 an 1 hfe. As the duty of elders is help toward self-help, 
 self-activity, self-government, this princii)le applied to 
 the ])ractice of moral knowledge would mean that such 
 practice, until essential self-activity is accomj)lished, must 
 be through the consistent help given by ciders. As said 
 elsewhere, perfect freedom of choice and action should 
 be given to children as much as [)ossible, explaining be- 
 forehand the reasons for the requirement, allowing them
 
 24 MORAI. EDUCATION 
 
 where necessary, to learn by harmless experience of re- 
 ward and punishment, the truth of the teaching. Such 
 explanation should include all necessary ideas, such as 
 the nature of the force of habit, and so forth. Insistence 
 should be needed only in important matters, and when 
 placing them upon their own responsibility fails to influ- 
 ence the mind as it should. The attitude of mind upon 
 both sides should be that of confidence, anrl except with 
 younger children, where authoritative teaching may be 
 . needed, should be as free as possible from the element 
 of i^ersonal authority. As with the individual in his own 
 self-help, the right wish, memory, perseverance, or con- 
 sistent continuity, and so forth, are needed by the helpers 
 in the helping of others to help themselves. 
 
 The associated literature for reading to children may 
 include among other things : 
 
 Ethics of the Dust. — Ruskm. 
 
 The Moral Teachings of Science. — Buckley. 
 
 The works of O. S. Marden. 
 
 Short biographies. 
 
 Suitable fairy tales and other stories. 
 
 Fables. 
 
 TRUTHFULNESS. 
 
 The necessity of truthfulness for the welfare and 
 stability of society should be developed, and its nature 
 as one of the fundamental elements of good character. 
 
 The nature of the conditions for truthfulness should 
 be similarly shown — that the mind should be a pure me- 
 dium for the impression of truth, and that consequently 
 everything that clouds this medium should be avoided — 
 anger, desire, cowardice, prejudice for or against others, 
 prejudice against self in the form of too little self-esteem, 
 prejudice toward self in the form of vanity or self-con-
 
 MORAL EDUCATION 25 
 
 ceit, and so forth. Truthfulness and honesty in mental 
 perception are of first importance. 
 
 The fact that truthfulness, as expressed in speech and 
 other conduct, lies in the impression that is given, may be 
 developed. In this way truthfulness avoids exaggeration, 
 underrating, deceiving, misleading, pretending, misrepre- 
 sentation, misquotation, inaccuracy in statement, speaking 
 of supposition or imagination as fact, and so forth. 
 
 There should be truthfulness not only as regards others, 
 but truthfulness as regards self. 
 
 If in stating facts they cannot be recalled with exact- 
 ness, it should be stated. 
 
 One part of truthfulness and honesty lies in frankly 
 accepting just correction. Another part, somewhat sim- 
 ilar, is to acknowledge honestly when one has been fairly 
 beaten at any game or trial of skill. 
 
 When a person is truthful his whole character should 
 correspond. 
 
 As the kee])ing of promises is a part of truthfulness, 
 it follows that a promise should not be made unless there 
 is a definite determination to keep it, the only prevention 
 being a circumstance or circumstances beyond the power 
 of the promiser. 
 
 Truthfulness regarding jjromises requires their fulfill- 
 ment according to the impression which is clearly under- 
 stood by all concerned. 
 
 They are not binding where their fullillment is after- 
 ward found to be unlawful or impossible; where exi)ccta- 
 tion is not aroused directly by the ])erson promising, as 
 where one per.son si)eaks to another in regard to doing 
 something for a third person; or where made upon false 
 representations made by another. 
 
 If a promise cannot be ke])t, word slionid be >ent as 
 soon as possible to prevent disappointment. 
 
 The nature of the natural and other puni>iinieiil <ii" un
 
 26 MORAL KDUCATTO.V 
 
 truthfulness should be developed — that an untruthful per- 
 son may not be believed even when he speaks the truth, 
 and so may suffer injury, and also that his untruthfulness, 
 in injuring social relations, may injure others' welfare as 
 well as his own. The reward may be shown in the gen- 
 eral welfare, including his own. 
 
 In dealing with untruthfulness in children, the natural 
 method may be used to teach a lesson when necessary, 
 but not used longer than is needed. The immaturity of 
 children must be allowed for, and they should not be held 
 too strictly. Sometimes to overlook, sometimes simply 
 to speak of the matter, is what is needed. The encour- 
 agement of untruthfulness through fear of punishment 
 should be avoided. Children who are untruthful from an 
 excess of imagination should be guided through a course 
 of reasoning, not only to prove the wrong, but to cultivate 
 the reasoning faculties. Such a fault often belongs 
 chiefl} to childhood. Where the defect is hereditarv, or 
 a persistent factor, it should be given more especial at- 
 tention. 
 
 To protect the truthful from being taken advantage of 
 by the unprincipled, it should be that under ordinary cir- 
 cumstances, when a person asks an impertinent question 
 he forfeits the right to an answer, and in such a case the 
 truthful person, in replying that he is not at liberty to 
 speak, or in taking any other proper way out of the diffi- 
 culty, should not be understood as being either affirmative 
 or negative. There are times, such as when truth must 
 be delayed, when to speak it prematurely might injure the 
 welfare of others or self. Reticence should with truth- 
 fulness best protect rights and promote general welfare. 
 Truthfulness, like kindness and various other virtues, 
 requires discretion. Untruthfulness and so forth may 
 be seen as accompaniments of primitive conditions.
 
 MORAL F.DL'CATION 27 
 
 JUSTICE TOWARD ^rATERIAL PROPERTY. 
 
 Proceeding from the material to the immaterial, from 
 the concrete to the abstract, the nature of honesty or jus- 
 tice toward the material property of others is considered 
 first, and as fundamental to it, the foundation of the 
 right to material property is made the primary subject : 
 
 A person has an equal right with others to what is free 
 to all. as for instance, to that which grows wild. 
 
 To what by physical or mental labor he has earned. 
 
 To what by gift, fair exchange, or inheritance through 
 will or by law. he may receive, and so forth. 
 
 Though possession may have been accorded those who 
 have acquired property through lack of a known pos- 
 sessor, it should be restored to the rightful owner should 
 the latter afterward become known, and the other receive 
 whatever compensation i.S' due. 
 
 The nature of honesty should be developed — that in all 
 transfers of material property, great or small, the full 
 knowledge and free and unforced consent of the owner 
 are necessary. 
 
 Justice forbids obtaining property by violence, or by 
 any form of cheating, deceiving, false pretense, untruth- 
 fulness, and so forth, or by taking advantage of any form 
 of mental incapacity, by api)ealing to weak points of 
 character, or by using any form of mental influence, thus 
 obtaining consent by psychical force, which constitutes 
 a .sort of psychical robbery. 
 
 Honesty requires that no one should accept more than 
 is due when owefl. except in case of gift, nor give les.s 
 than is due. 
 
 In cases where a strict ecjuity is impossible, then some- 
 thing more than justice should be given to others, but not 
 less.
 
 2^ MORAL l-:i)UCATl()N 
 
 Jubtice and honesty f(M-I)i(l the a(hilteration of food- 
 stufis. the imitation of genuine wares, and so forth. 
 
 It forbids the defacing or other injuring of another's 
 projierty, inchuHng borrowed and rented property. 
 
 With l)orro\ved or rented proi)erty the necessary deteri- 
 oration is uni'.erstood. Loss l)eyon(l that agreed upon is 
 pai 1 by the borrower. 
 
 In regard to borrowed i')roperty of any kind, as to which 
 there are no definite terms of agreement, all failure to 
 return it affects the lender in the end precisely as though 
 the motive upon the part of the borrower had been wrong 
 so that care .should be given to returning all borrowe;) 
 articles as promptly as possible. Discriminating honest}- 
 in this matter demands that with such articles the obliga- 
 tion in regard to them stands until their actual return. 
 In case of the death of the borrower the obligation to 
 return the article borrowed rests with any who know 
 of the fact of the loan, if it has not been specified by the 
 Ijorrower, and who have the power to do so, to see that 
 the obligation is fulfilletl. \'ice versa, if the lender dies, 
 the borrowed article should be returned to the lender's 
 heirs or assignees. 
 
 In returning lost property an honest person will not 
 seek to be paid for his honesty. When, however, the 
 restoration of lost property involves the outlay of money 
 or of valuable time upon the part of the restorer, it then 
 becomes the duty of the owner to repay it fully. Lhiless 
 w hat is restored is not of great value, it is at all times 
 suitable for the owner, if he wishes, to give the restorer 
 some token of his appreciation. accorcHng to circum- 
 stances. 
 
 The natural punishment to the wrongdoer, in offenses 
 against material property, the necessary self-protection of 
 society, the necessary reparation, and so forth, should be 
 shown.
 
 .MORAI. KDLXATIOX 29 
 
 Justice toward life, health an.l person. 
 
 Tlie necessity and various aspects of justice and kind- 
 ness toward the Hfe of others should he developed — to 
 abstain from taking life, to save life, and so forth. 
 
 The same may be done in connection with duties toward 
 the health and tiie person of others — to abstain from in- 
 juring and to aid in promoting welfare. Applications 
 should be made, and reward and forms of punishment 
 and reparation shown. 
 
 Justice toward immaterial property. 
 
 The difference in the nature of material and immaterial 
 property, between physical and spiritual possessions, 
 .should be developed, and then should be shown the neces- 
 sity for the same justice and kindness as obtains with 
 material possessions, toward the immaterial possessions 
 of others — character, reputation, original ideas, feelings, 
 harmless personal affairs which are (Hstinctly their own. 
 and so forth. 
 
 From the observation and consideratioivof instances of 
 both good and bad character, the necessity of good-will 
 and good character, individually and generally, for the in- 
 dividual and general good and hap])iness, may again be 
 brought to notice, with the fact that good character is one 
 of the most valuable possessions. 
 
 The consequent duties of kindness and justice to the 
 character of others should be developed, and the (huies 
 toward the character of self as regards that of others. 
 
 By reason of the force of example and intluence. one 
 of the first duties toward the character of others is for 
 each to strive toward what is right in his own conduct, 
 and to abstain from, and so help others to abstain from, 
 all that might injure character. .\s fundamentally no one 
 but self can injure the character of self, each being made 
 better or worse by his own chf)icc and will, the aiding of
 
 30 MURAL KD U CATION 
 
 the good character of others, and the abstaining from 
 anything that might injure it. is here understood in the 
 sense of help. 
 
 As heredity as well as environment is a factor in life, 
 parents in bequeathing to children a tendency to good 
 character, aid them. 
 
 The good character of others is helped b}- appeals made 
 to good instead of evil qualities; by avoiding everything 
 that weakens the power of resisting wrong, that arouses 
 wrong or injurious thoughts and feelings, that blunts the 
 moral sense, that holds up to ridicule or contempt that 
 which is good, that looks lightly and carelessly upon 
 wrong. Further justice and kindness toward the charac- 
 ter of others is the holding up of good example, the 
 strengthening of the power of resistance to evil, the arous- 
 ing of right thoughts and feelings, the cultivation of the 
 moral sense, the holding up to admiration that which is 
 worthy, and so forth. 
 
 According to the theory as to unconscious inHuence. the 
 presence of those who are lacking in good principles 
 should be avoided by the }oung. who should be taught to 
 seek the company of the good, and keep themselves within 
 the radius of their influence. Sometimes an injury of 
 such a kind may be partial, as where a person's freedom 
 to do what is right would, under circumstances beyond 
 his control, be handicapped by the character of others. 
 As books form a society in themselves, the same rule ap- 
 plies to them — the right kind should be selected for chil- 
 dren until they are able to choose such for themselves. 
 Through first acquaintance with good ideals there should 
 tend to be a distaste for the opposite. The same rules 
 apply to other forms of art. 
 
 Another wrong to be avoide-1- in regard to the char- 
 acter of others is tempting them to do wrong through 
 bribery or reward f(jr wrongdoing.
 
 -MORAL LUUCATIOX 31 
 
 To indulge in various injurious emotions is under some 
 circumstances to call forth the same in others, and so be 
 a cause of harm to all concerned. This is particularly 
 true with regard to anger. 
 
 The distinction between character and reputation it is 
 necessary to develo]:) — one is what a person really has, the 
 other is what he is supposed to have; The two should 
 correspond, but if there must be a difference, the charac- 
 ter should be the better of the two. 
 
 It should be shown that although a person's character 
 may be of the best, and his actions prompted by the best 
 of motives, he owes himself a (hity in caring for his repu- 
 tation, as great injustice may be done him through his 
 ignorance of the risk he takes — he should avoid the ap- 
 pearance of wrong. 
 
 The duties of kindness and justice toward the reputa- 
 tion of others may be developed — that no wrong should be 
 spoken of others except where necessary to promote social 
 welfare, or the good of the offender; to protect ignorance 
 and weakness ; and only to such persons and in such a way 
 as is consistent witli these ends. It should not be spoken 
 from an insufficient, a malicious, or otherwise bad motive 
 With this may be repeated the teaching that no one should 
 speak as true of others that which is not true, or that 
 which he does not know to be true. If to illustrate a mat- 
 ter, the affairs of others must be referred to, it should 
 Ije in a general way. without specifying as to the person. 
 
 Wrong motives should not be causelessly assigned tn 
 the actions of others. This applies to individual opinion 
 equally with publicly e.xprcssed opinion. Judgment in pri- 
 vate life and in small matters should be guided by the 
 same justice and mercy that is required in ]niblic atVair-^. 
 Caretidness not to misjudge is necessary also for the 
 reason that ri person m;i\- hv ahsohitcly right when nii-^
 
 ^^2 MORAL l':i)LC.\ TKJX 
 
 judged, but may not explain himself because to do so 
 would necessitate his speaking ill of others. 
 
 The unkinrl holding u]) of others to ridicule is an in- 
 justice, for some of that which may seem ridiculous is, 
 when properly seen, a matter for sympathy instead of the 
 reverse. Unless obviously harmless, ridicule is often an 
 insult to those who do not deserve it. 
 
 Taking property rights and the law of kindness from 
 the concrete to the abstract, then, as regards harmless 
 personal affairs, idle curiosity would be the seeking to 
 appropriate such property of others by force. 
 
 Gossip which is inconsiderate of such rights would be 
 the disposal of another's immaterial property without his 
 consent. In addition, according to the theory of telep- 
 athy, any unjust or unkind gossip about or criticism of 
 others would be unconsciously known by the latter, and 
 so be a cause of ill-feeling and inharmony, even influenc- 
 ing conduct. Then, according to the theory of mental 
 suggestion, harmful and unkind thoughts of others would 
 act similarly upon self. 
 
 Interference with the attairs of others, except for their 
 recognizable good, and in emergency, or with the young 
 and ignorant, would likewise be a violation of personal 
 rights. r 
 
 \'arious forms of justice and kindness toward the ma- 
 terial welfare of others may be developed — not to mter- 
 fere with, but to aid, and so forth. 
 
 The same may be done in regard to duties toward 
 the -happiness of others. It should be shown that no one 
 should seek his happiness at the expense of that of 
 others — that reciprocity is necessary. 
 
 The injury to individual and general welfare, and the 
 natural and other punishment of offenders against the 
 character of others should be sliown. and the same of 
 offenders against the reputation and other immaterial
 
 MORAL EDUCATION 33 
 
 rights of others. With some of the sHght offenses against 
 immaterial rights, it may be shown that the punishment 
 is what may be termed an immaterial one, and the repara- 
 tion, such as apology, the same. 
 
 MISCELLANEOUS. 
 
 The following teachings may be developed, their value 
 and necessity considered, and applications made : 
 
 "Thou shalt love thy neighbor as thyself." 
 
 "Xot that which goeth into the mouth deliletii a man ; 
 but that which cometh out of the mouth, this detileth a 
 man.'' 
 
 "Cast out the beam out of thine own eye ; then shalt 
 thou see clearly to cast out the mote that is in thy broth- 
 er's eye." 
 
 "But seek ye first the kingdom of God anel his right- 
 eousness; and all these things (food, clothing, and so 
 forth ) shall be added unto you." 
 
 "When thou doest alms, let not thy left hand know 
 what thy right hand doctli." 
 
 He that is faithful in few things is worthy to be made 
 ruler over many things. 
 
 "In honor preferring one another." 
 
 "Love worketh no ill to his neighbor: therefore love 
 is the fulfilling of the law." 
 
 "He that is slow to anger is better than the mighty ; 
 and he that ruleth his spirit than he that taketh a city." 
 
 "Before destruction the heart of man is haughty, and 
 before honor is humility." 
 
 "Whoso diggeth a pit shall fall therein." 
 
 "Let another man praise thee, and not thine own 
 mouth." 
 
 "Overcome evil with good." 
 
 "Keep thy heart with all diligence, for out of it are 
 the issues of life." "As a man thinketh in his heart, so
 
 34 MORAL EDUCATION 
 
 is he." The meaning of these should be developed — that 
 thought is conduct, and tending to express itself in ac- 
 tion, is the source of speech and other conduct, and there- 
 fore of fundamental importance. In this connection the 
 meaning of such teachings as "He tliat hateth his 
 brother is a murderer," should be shown, and also the 
 similar wrong of anger, envy, jealousy, greed, covetous- 
 ness, revenge, ill-temper, hurry, worry, fear, sensuality, 
 and so forth, and that in addition, such emotions may be 
 a physical injury as well. It may be shown, however, 
 that certain phases, as of fear, for example, are valuable 
 in early stages of development, as a safeguard to prevent 
 injury to ignorance, and so forth. 
 
 Other faults to be avoided are such as flattery, conceit, 
 sarcasm, egotism, meanness, and so forth. 
 
 "Do unto others as you would have others do unto 
 you." The fact of dififering tastes must in some cases 
 be recognized in connection with the golden rule. 
 
 "Know thyself." The first and most important of 
 criticisms is the criticism of self. 
 
 In small matters which are not touched upon by public 
 justice there should not be the spirit of revenge. 
 
 Among examples of what may be called practical moral 
 maxims the following are given, and to them others may 
 be added by children or teacher : 
 
 "Be just before you are generous." 
 
 "Least said, the soonest mended." 
 
 "Duty before pleasure." 
 
 "Penny wise and pound foolish." 
 
 "Well done is twice done." 
 
 "Actions speak louder than words." 
 
 "Practice makes perfect." 
 
 "Imitation is the sincerest form of flattery." This may 
 1 e applied to conduct in the sense that it is better to do 
 right than to praise others for doing right.
 
 MORAL EDUCATION 35 
 
 "Planning is half the battle." It is well to do work 
 first in the mind, and then outwardly. With planned 
 work time and energy are used to the greater advantage 
 of all concerned. 
 
 "New occasions teach new duties." The mind should 
 be open to the facts of development and progress, individ- 
 ual and social, avoiding the extremes of being either 
 rashly radical or rashly conservative. There should be 
 care in establishing precedent, even in slight matters — in 
 making a new move its possible results should be con- 
 sidered. On the other hand, to depend upon precedent in 
 everything is to fail to progress. Machinery, for ex- 
 ample, which was at first looked upon as an enemy of 
 industry, is now seen as a necessary helper. 
 
 "A stitch in time saves nine." An injury should be 
 remedied as soon as possible in order to prevent its effects 
 from spreading and causing more. 
 
 Nothing that should be done today should be put off 
 until tomorrow, and that which belongs wholly to to- 
 morrow should not be done today. 
 
 The necessity of the avoidance of acting from caprice, 
 or with no definite motive, or carelessly, should be de- 
 veloped — that such conduct may be as injurious in its 
 effects as though the motive were injurious. The person 
 who forgets to return borrowed property robs the owner 
 in effect, if not in motive. The person who carelessly 
 places an article where it is liable to meet with injury, as 
 on or near the edge of a table, has a share in the re- 
 sponsibility if it is broken by being brushed off by some 
 one in passing. In the same way. the person who piit> 
 or leaves, if another has left it, an unlightcd or smoulder- 
 ing match, or anything of the kind, where it runs any 
 risk of doing harm, is much to blame for any wrong con- 
 sequences. It should be shown that the pointing of tire 
 arms under any circumstances is a similar risk, and an
 
 36 MURAL l-:ULLAriUN 
 
 offense against ordinan- law. Unnecessary risk should 
 be distinguished from that which is necessary — there are 
 times for the latter, in business matters, in caring for the 
 lives of others, and so forth. A variety of applications 
 should be made. 
 
 It should be shown that ignorance, as well as wrong 
 motive or thoughtlessness, may be a cause of wrong, in- 
 dividual or social. 
 
 \\'hen old enough, children should be taught right 
 principles to guide them in regard to the earning, spend- 
 ing and saving of money, giving them their choice where 
 it will do no harm, and letting them abide by it. This 
 teaching should include that of the fact that capital de- 
 pends upon savings as well as upon earnings. The neces- 
 sity of such teaching should be shown — its nature as a 
 preventive measure, a help toward self-help, and so forth. 
 Proper instruction beforehand, as to the desirability or 
 undesirability of a particular course of conduct should 
 be given here as in other circumstances. 
 
 With both good and ill fortune the cause should be 
 sought, and what is learned profited by. 
 
 As sense of proportion is needed — what is compara- 
 tively unimportant should not hinder what is of more 
 real importance. 
 
 Duties in connection with the matter of habit should 
 include that of making beginnings in the right direction, 
 of not permitting habit, in unimportant things, to inter- 
 fere with adaptability, and so forth. 
 
 The need of not only kindness but the sense of duty 
 or obligation, not only love but equity, may be taught. 
 This is expressed in "Thou shalt" and "Thou shalt not." 
 Harm, may come from faults of both omission and com- 
 mission. 
 
 The need of meeting emergencies wath proper rea.son-
 
 MORAL EDUCATION 37 
 
 ing and consideration instead of with injurious emotion, 
 should be shown. 
 
 The necessity of both work anrl recreation should be 
 developed. 
 
 The wrongness of profanity ma)' be shown. It is 
 wrong not only because possibly ofifensive to others, but 
 as the expression of wrong thought or suggestion, and 
 so forth. 
 
 From the fact that manual and mental labor promote 
 the welfare of society and the individtial. it should be 
 shown that to obtain money through the element of 
 chance is a failure to do justice toward society and self. 
 
 The nature and necessity of the following qualities 
 may be developed, and many varied applications made. 
 In connection with many of them it may be shown how 
 their being carried to extremes should be avoided — how 
 they are me^ns between extremes. Courage, for exam- 
 ple, is a mean between rashness and cowardice. Re- 
 wards and ])iuiisliments as regards personal and general 
 welfare should be shown. 
 
 Love 
 
 Moderation 
 
 Faith 
 
 Prudence 
 
 Humility 
 
 Economy 
 
 Kindness 
 
 Discretion 
 
 Magnanimity 
 
 Reasonableness 
 
 Charity 
 
 judgment 
 
 Forgiveness 
 
 Courage 
 
 Humanity 
 
 Moral courage 
 
 Good-will 
 
 I leroism 
 
 Sympathy 
 
 Independence 
 
 (Gentleness 
 
 Integrity 
 
 Patience 
 
 Incorruptibility 
 
 Obedience 
 
 Impartiality 
 
 Peaceablepess 
 
 Decision
 
 3R 
 
 MORAL EDUCATION 
 
 I lope 
 
 Generosity 
 
 Thought fulness 
 
 Considerateness 
 
 Courtesy 
 
 Attention 
 
 Accuracy 
 
 Order 
 
 System 
 
 Thoroughness 
 
 Carefulness 
 
 Punctuality 
 
 Promptness 
 
 Perseverance 
 
 Industry 
 
 Thrift 
 
 Cleanliness 
 
 iMrmncss 
 
 Self control 
 
 Justice 
 
 Honesty 
 
 Equity 
 
 Self respect 
 
 Helpfulness 
 
 Self-helpfulness 
 
 Resourcefulness 
 
 Capability 
 
 Executive ability 
 
 The sense of duty or obligation 
 
 The eense of responsibility 
 
 Faithfulness 
 
 Conscientiousness 
 
 Trustworthiness 
 
 Efficiency 
 
 To the above virtues are added those of social purity 
 and abstinence from alcohol. Physical and other injury 
 to the individual, and to the rights and happiness of 
 others — the interference with and destruction of normal 
 social relationships and conditions, in social impurity 
 and in the use of alcohol, should be taught. 
 Examples of extremes in a general way are : 
 Of decision — obstinacy and vacillation. 
 Of economy — spendthrift tendencies and avarice. 
 Of industry — strenuousness and indolence. 
 Of peaceableness — quarrelsomeness and cowardice. 
 In making application of promptness, the return of bor- 
 rowed property, the payment of obligations, and so forth, 
 should be included. 
 
 The fact that indolence may be mental or moral, as 
 well as physical, should be shown. 
 
 In the teachings of good-will, the avoidance of pride,
 
 ^rORAT. EDUCATTOX 30 
 
 envy, and so forth, are to he inirhi le !. There i>, how- 
 ever, a right kind of pride — that which avoids wrong. 
 
 In connection with the teacliing of independence slioul ! 
 he taught the nature of social interdependence. 
 
 The principle of economy should include the avoidance 
 of wastefulness, of using unnecessarily ; it should include 
 the using to the greatest advantage, and so forth. 
 
 In making application of moderation, that to health 
 should be made, and the fact developed that to a great 
 extent lack and excess, or extremes in various directions, 
 are a cause of injury — in work, in play, in exercise, in 
 eating, drinking, heat. cold, and so forth. Self-protection 
 from infectious and contagious diseases — self-activity in 
 preventing illness in general, it may be added here, should 
 with other forms of self-protection, be taught to children. 
 Such principles as preventing disease as a habit, through 
 avoiding, as far as possible, its beginning and continuance, 
 and the avoiding of risk in these matters, should be in- 
 cluded. Carelessness in regard to illness threatens the 
 general welfare of others as well as of self. 
 
 In the teaching of kindness should be that toward ani- 
 mals — their proper treatment, housing, feeding, without 
 foolish extremes, and so forth. Where possil)le, gentle- 
 ness in speaking to, and in leading or driving horses and 
 cattle, for example, should have practical exercise. l"V)r 
 animals in captivity, the a])proximation to natural condi- 
 tions in various ways, and freedom Ironi annoyance, are 
 a part of kindness toward them. Much of the fear, ap- 
 parent ill-temper, or other defect of some animals, may 
 come from a general fear of the imknown common to 
 undeveloped minds, or from ill-treatment, and kindness 
 and gentleness are needed to have confidence and better 
 feeling on the part of all concerned. Xot only does kind- 
 ness apply to the larger animals, but to the smallest ones, 
 and to insects. Thev should not be unneces.sarily injured.
 
 40 MORAL EDUCATION 
 
 In connection with the general duty of kindness is that 
 of the proper return of kindness. Another element to be 
 considered is that of disinterestedness. 
 
 In the matter of moral practice the relation of the will 
 to reason and emotion should be shown — that it is the 
 executive power — that morality lies in the execution of 
 moral knowledge. 
 
 As helps in practice the following teachings may be 
 -given and applications made : 
 
 If anything that is right is to be done, the one sure way 
 to know whether it can be done is to try. 
 
 In attending to a duty, facts that should be a matter of 
 certainty should not be taken for granted. 
 
 Except for good reasons otherwise, what is undertaken 
 should be finished. 
 
 There should be the right attitude of mind toward fail- 
 ure — if an accomplishment is right and possible, failure 
 should mean the seeking of its cause, and another trial. 
 
 A strong will, Hke any other force, should be used and 
 regulated in right channels, in order not to injure self or 
 others. 
 
 Strength of character should not become obstinacy. 
 
 Wherever possible, it should be proven or made clear to 
 children through their personal practice that the disagree- 
 ableness of any particular duty, great or small, lies to 
 some extent in the thoughts of dislike or disagreeableness 
 concerning them. From the fact that thought tends to ex- 
 press itself in action, the right attitude of mind toward a 
 duty should be developed — that it should not be thought 
 of beforehand as being disagreeable or difficult. Such 
 preliminary thought must give the element of disagree- 
 ableness before as w-ell as during its execution, and the 
 opposite attitude of mind tend similarly, through sug- 
 gestion, to make the matter more agreeable both before 
 and after undertaking it.
 
 MORAL EDUCATION 41 
 
 In cultivating any good quality, in correcting a fault, 
 or in making any form of self-improvement, the mind 
 should be kept fixed upon the matter, when required, as 
 is done in learning a piece of music. As with the latter 
 each note is played slowly, with attention, until all can, 
 with little conscious efifort, be played as it should be, so, 
 similarly, each occasion for the exercise of the particular 
 form of good conduct, or other form of personal im- 
 provement wished, should be cared for at each oppor- 
 tunity, consciously or voluntarily doing the desired way 
 until the latter is done unconsciously, accomplishing with 
 ease the end sought. 
 
 In the care of character vigilance is necessary as else- 
 where. One man may conquer a number of weaker ene- 
 mies by meeting them singly, and even a weak will should 
 both strengthen itself and conquer wrong by suppressing 
 each injurious thought as it appears in the mind. A 
 single such thought it is easy to conquer, but if it is har- 
 bored it makes the way easier for others, whose conquest 
 is correspondingly more difficult. To su])press by substi- 
 tuting the o])posite kind of thought gives the mind a 
 start in the right cHrection, and where this is difificult. a 
 a help toward it is suppression by diversion — directing 
 the mind to some object of ab.sorbing interest which is 
 harmless. In the correcting of faults it is necessary to 
 give the matter proper reasoning Ijcforehand. To act 
 upon momentary impulse may not give resolution the 
 force and depth for persistence. After the resolution is 
 once made, the good should be obeyed without thought 
 or hesitation. In regard to good resolutions in general it 
 should be developed that it is not the first of the week or 
 the first of the year that is the time to begin to put them 
 into i)ractice — that now is always the oik- best time. Tlie 
 present moment is the one oi)portunity tliat is possessed — 
 that is actually within each person's power.
 
 42 MORA I. EDUCATTOX 
 
 r.h:AL"!A'. 
 
 "We require from buildings as from men, two kin:!s 
 of goodness ; first the doing their practical duty well : then 
 that they be graceful and pleasing in doing it ; which last 
 is in itself another form of duty." 
 
 The duty of beauty is one of the secondary or minor 
 moral duties — conduct, and accomplishment or work, 
 should be primarily good or useful, and secondarily 
 pleasing. 
 
 For the reason that some of the ideas connected with 
 the teaching of manners cannot be developed without an 
 understanding of beauty as a duty, the teaching of the 
 latter is made prior to that of manners. 
 
 Through the guiding of observation upon examples of 
 what is beautiful and pleasing, and what is otherwise, 
 with the reasons why. to children's minds, it is so, the 
 duty of beauty may be developed. However, as there is 
 much of beauty that is not explainable, this must neces- 
 sarily be taken into consideration. 
 
 The beauties of nature, from the minute to the sublime. 
 and the beauties of the works of man, may be brought to 
 their observation- — in their original forSn where possible, 
 and by means of pictures otherwise. Beauty in the 
 minute may be shown by means of the microscope, the 
 examples being snow-crystals, butterflies' wings, and so 
 forth. 
 
 Beauty in moderation, as a form of kindness, it may 
 be developed, should extend from within outward — be- 
 ginning with the mind, it should express itself in the 
 proper care of the body, dress, manner, immediate sur- 
 roundings, buildings, cities, and so forth. 
 
 The beauty which is inward, and that which is the re- 
 sult of personal endeavor and care, are better than th^ 
 outward beautv which is without them. The beautv
 
 MORAL EDUCATIOX 4J 
 
 which is in personal power is that which cannot fa 'e. 
 Culture as a whole means that of the entire personality — 
 physical, mental, and moral. 
 
 Cleanliness, neatness and order are a part of beauty. 
 Dirt and disorder are, however, excusable where neces- 
 sary or unavoidable. With these matters, as with other 
 forms of good, there must be the warning not to abuse 
 or misuse them — care must be taken not to go to an ex- 
 treme and make a tyranny of order and cleanliness, a 
 power for contention and discomfort instead of welfare. 
 
 Harmony, simplicity, and the variety and adornment 
 which avoid over-elaboration, are important elements of 
 beauty. In dress and surroundings, an unrelated com- 
 bination of articles, materials, colors or tlesigns is con- 
 trary to beauty. A beautified unity is the best rule. How- 
 ever, while order, regularity, and related organization are 
 elements of beauty, there is a certain lack of regularity 
 which is another element, but which must be cared for 
 with discrimination, as there should be a certain orderli- 
 ness even in the apparent lack of it. 
 
 As regards manner, the desire to cultivate the beautiful 
 is often likely to overstep the mark and result in affecta- 
 tion, so that perhaps the best general attitude is sim])ly 
 the seeking to avoid what might in any way be oft'ensive 
 or unkind to others. 
 
 Dress is to such an extent a part of the personalit\- 
 that it should not be neglected, but on the other hand it 
 shoulfl not be made to(j much an object of interest. T() 
 be neatly and properly dressed at all times, for work and 
 for leisure, is a part of respect for others and respccl 
 for self. In the matter of dress, unity, harmony, proper 
 quality, and suitability to the wearer and to the occasion, 
 are some of the necessities. Good taste is more desirable 
 and imp(^rtanl than great cost or display. Dress for 
 women should consider both health and beauty. Kashion
 
 44 MORAL EDUCATION 
 
 should be seen as existing for the in liviihial, and not the 
 inthvidual for the fashion. Adaptation to individual re- 
 quirements is necessary. Fashion as an institution is val- 
 uable as an aid in the cultivation of taste, in supplying the 
 element of variety, and so forth. While recognizing its 
 value the rule to "Seek elegance rather than luxury, and 
 refinement rather than fashion." gives it a necessary 
 mo(Hfication. The proper care of clothing is likewise a 
 duty to be taught — that it should be mended as soon as 
 possible when required, and kept brushed and folded, or 
 otherwise properly cared for when not in use. 
 
 Beauty in the house follows the same rules of modera- 
 tion, harmony, proper quality, cleanliness, order, and .so 
 forth, which are necessary in other matters. Where there 
 is a hesitancy or lack of assurance in the choice of objects, 
 it is well to remember a general rule — that the simplest 
 forms are always beautiful. With simplicity, however. 
 the element of variety is a necessity as well. 
 
 The elements of beauty as applying to cities should be 
 developed. 
 
 Moderation should be seen as giving to beauty the ele- 
 ment of refinement. 
 
 With the teaching of the duty of beauty belongs the 
 equally important teaching of its proper restraint— that 
 while as a rule it is the necessary aid to good, it as a duty 
 is to such an extent secondary that when it comes to a 
 question of right, a higher necessity, where a regard for 
 beauty would be a hindrance to good, or a weakness, 
 beauty itself should be sacrificed. With good and truth, 
 too much beautifying tends to obscure, and to weaken the 
 force of the greater good. 
 
 The good and true, and then the beautiful, is the best 
 order in which to hold these qualities in mind.
 
 MORAL EDUCATION 45 
 
 MANNERS. 
 
 In the teaching of the minor social laws to children, 
 they may. as with other subjects, learn from observation 
 of examples of good and bad manners given by means of 
 play or representation, or from recited instances, they 
 saying what they think right, why they think so. and 
 whether the olTense is against the primary duties of jus- 
 tice and kindness, or the secondary one of beauty. Other 
 elements, such as use. are to be considered also. 
 
 The familiar teachings following are. as principles for 
 development, given as a foundation for, and help toward, 
 the better comprehension and development of the spirit 
 underlying them. It should be made clear that manners 
 should not be seen as a finish or adornment to be put on 
 from without, but should be the outward expression of 
 the right spirit within. Being a part of general moral 
 training, their teaching is a help toward general moral 
 perception and knowledge. 
 
 From the foundation laid, children may receive tlic 
 further necessary training from others, which is best 
 when they seek it self-actively. 
 
 They should learn, in connection with the duty as to the 
 proper way in which various things should be done, that 
 kind feeling, sympathy, sincerity, simplicity, straightfor- 
 wardness, and the deference which springs from self-re- 
 spect and respect for others, and not from servility, are 
 among the fundamental beautifiers of the manner itself. 
 Another element is grace, which comes frf)m the control- 
 ling of the body by the mind. The knowledge of the 
 proper way to do is. too, one of the necessary helps in 
 overcoming shyness and awkwardness in children. 
 
 It should be developed that manners arc morals in 
 action — that they are self-government in small matters, 
 and that the minor social laws have as a rule a foundation
 
 46 MURAL ED LCATiUX 
 
 in kiiulncss and good sense. Tliey are consideration for 
 the rights of others in small matters — they are for free- 
 dom and protection from the small selfishnesses of others 
 which the greater social laws do not touch, and unless a 
 minor law is a survival of a custom which social evolu- 
 tion has caused to disappear, or is obviously absurd, it 
 should be obeyed. Some social customs may be seen, too, 
 as an unconscious avoidance of dirt, disease, and so 
 forth. The minor, like the major laws, aid in promoting 
 the general social welfare, and obedience to some of them 
 as a part of actual character, is important. The reward 
 and punishment of those who infringe upon the rights of 
 others in the minor social obligations should be consid- 
 ered, and that, from small to great offenses, lack of re- 
 spect, distrust, or avoidance, by others, are part of the 
 punishment to those who persist in them. 
 
 As regards the making of introductions, the teaching of 
 .1 proper but simple form of speech, suitable for children, 
 such as "Elizabeth, this is Mary Brown." is best. With 
 this should be the rule that younger persons should be 
 presented to older, men to women, and so forth. 
 
 In making a call, or going to see another, there should 
 be consideration for the convenience of the other in the 
 time chosen for going, and in the length of the call. Leav- 
 ing should be done promptly but not abruptly. Upon 
 general principles it is best to have a set time for receiving 
 others, as it is both justice and kindness to all interests. 
 Under ordinary circumstances the length of a call should 
 be the moderate amount of time prescribed by general 
 usage. However, as children's calls are usually for the 
 purpose of play, their stay is necessarily longer than that 
 of older persons, but they should learn that under these 
 circumstances as well they should leave promptly at the 
 right time. Jn making such calls there should always be 
 the proper consideration and respect shown to the parents
 
 MORAL EDUCATION 47 
 
 or others who may be present. Children should go to tlie 
 door in a straightforward manner and ask for those whom 
 they wish to see, and not call or whistle from outside to 
 attract the attention of those within. Boys should either 
 carry their hats with them, or put them in the place ap- 
 pointed for such things. In the case of those who are 
 afiflicted, calls and other forms of kindness 'shouhl he 
 shown. 
 
 It is desirable that where possible children should be 
 asked in regard to their duty in these and other matters, 
 instead of being told, in order to bring the information 
 from their own minds, and helj) them to think and act 
 rightly of themselves. 
 
 The various elements of proper behavior upon the 
 street should be developed — the right way of lifting the 
 hat. and doing so in parting as well as in meeting, the 
 matter of precedence, the proper side of others on which 
 to walk, the rule that conspicuousness in dress and gen- 
 eral appearance should be avoided, that a person should 
 not hum or sing to himself, nor stare at others, and so 
 forth. 
 
 The proper conduct of boys and girls, and of young 
 men and women toward each other, at home and abroad, 
 should be taught. 
 
 In places of public entertainment or instruction, con- 
 sideration for the rights of others rccjuires that a person 
 should as far as possible avoid making disturbance or an- 
 noyance. 
 
 Except under unusual circumstances, or among the 
 nearest relatives or friends where it is understood, chil- 
 dren should not, if at the house of another, stay for meals 
 or over night, or in general make a visit, except by espe- 
 cial invitation beforehand. 
 
 In receiving, to any form of entertainment, an invita-. 
 tion requiring a definite reply, it should be answered
 
 48 MORAL EDUCATION 
 
 promptly, with acceptance or regrets, and the acceptance 
 faithfully fulhlled. If accident or sudden illness prevent 
 final fultillnient. notice of it should be sent as soon as 
 possible. A call is necessary within a proper time after 
 having been more or less formally entertained. 
 
 Tn being so entertained, there should be regard for host. 
 hostess and other guests, those of the latter, in particular. 
 who are alone, backward, or unacquainted, as should be 
 the case under ordinary circumstances. Such conduct is 
 best when it springs from genuine kind feeling. If a 
 guest has a visitor there may. if desired, be a request to 
 bring the latter if he is not already invited. After such 
 entertainment some expression of appreciation is proper. 
 
 In the entertaining of others there should be the same 
 regard for their comfort and pleasure. 
 
 Xo one should speak of the family or personal affairs 
 of those under whose roof he has been, and of whose 
 hospitality he has partaken, and those who entertain 
 others should similarly refrain as regards their guests. 
 
 If circumstances are such that a person is not able to 
 return the kindness of others in the same form in wdiich 
 he has received it. it shoulcl be returned in some other 
 acceptable w^ay. 
 
 In entertaining, or in being entertained, wherever the 
 occasion demands it, each should take his fair share of 
 any labor or responsibility not otherwise provided for. 
 
 When visiting others, the question as to who should 
 first intimate a wish to retire for the night may be settled 
 according to circumstances, by either host or guest. On 
 general principles it is well for a guest to learn the usual 
 hour of the family he is visiting, and conform to it, but 
 in case this is very late, or far beyond the hours of 
 general custom, a guest should be conceded an earlier time 
 when necessary. The general comfort and convenience
 
 MORAL EDUCATION 49 
 
 should be considered in small matters as well as in greater 
 ones. 
 
 A good general rule to be taught in regard to bestowing 
 a person's society upon others is that if the exact happy 
 mean cannot be arrived' at, a trifle too little of one's 
 society should be given to others rather than a trifle too 
 much. 
 
 In addressing others, whether in person or by letter, it 
 should be done simply, straightforwardly, kindly and re- 
 spectfully. In both speaking and in being introduced, a 
 person should look others in the face. There should be no 
 carelessness in the manner. Moderation is the best — 
 neither forwardness nor familiarity, nor backwardness, 
 neither servility nor arrogance, neither effusiveness nor 
 indifference, neither great slowness nor abruptness. 
 
 The saying of "How do you do," or "How are you," or 
 mentioning the name of the person, instead of saying 
 "Hello," in greeting strangers, especially those who are 
 much older, and the saying of "Good morning," "Good 
 afternoon," "Good evening," "Good night," "If you 
 please," and "Thank you," upon the appropriate occa- 
 sions, may be taught. The first mentioned applies more 
 particularly to older children. 
 
 In replying to others "yes" and "no," either the name 
 of the person replied to should be added, or a few words 
 completing the meaning, as "Yes, Mary," or "No, they 
 are not here," or the single words should be said in such 
 a way as not to be abrupt. 
 
 With older persons and strangers, children should or- 
 dinarily wait to be addressed first, and should answer 
 promptly and politely. Insolence or imiKM-tinciicc is a 
 rudeness which corresponds to the physical unkindness 
 of a blow. 
 
 When among others, a person spoken to should first be 
 addressed by name, to call his attention.
 
 50 MORAL EDUCATION 
 
 In sitting and standing the simplest attitude is the best. 
 In stancHng, the body should be held straight, with as little 
 tension as possible, and the arms held simply, avoiding 
 holding the elbows out. The feet should be set straight 
 upon the ground, with the toes out. For walking, the 
 rules are much the same. The head and shoulders should 
 be held up, and the feet lifted, and not dragged. 
 
 In sitting, there should be relaxation without lounging, 
 and with the simplest position — the feet should not be 
 twisted about each other, nor about the feet of the chair, 
 and should be kept fairly close together. 
 
 At the table the chair should be placed straight, and at 
 a moderate distance — neither too close nor too far away. 
 The body should be held straight, and with older children, 
 the feet rest properly upon the floor. 
 
 Following this should be the teaching of the right 
 placing of the napkin upon the knees, and the proper 
 replacing of bib or napkin at the end of the meal, to- 
 gether with the correct handling of knife, fork, spoon, 
 dishes, glasses, and so forth. With all but small children 
 these should be held with the fingers only, and not with 
 the whole hand. In using the knife and fork for such as 
 cutting, the forefinger should be placed upon the back of 
 each. In using fork or spoon for taking food, they should 
 be held between the thumb and forefinger, the second 
 finger resting underneath, and the other fingers below, 
 in their ordinary position. The handles of cups, and the 
 stems of glasses, are held in much the same way. The 
 right hand should be used in conveying food to the mouth 
 with fork or spoon, and with these only, and in taking 
 bread, or helping self to other articles of food when they 
 are passed. In helping self to such things as bread, only 
 one piece should be taken at a time. The knife and fork, 
 after being used, and when passing a plate or dish, should 
 be laid parallel at one side of the plate. The spoon should
 
 AIORAL EDUCATIOxM 51 
 
 not be in the cup while drinking, nor after it has been 
 used, but placed in the saucer. China and glassware with 
 handle or stem should be held by handle or stem. A 
 plate or a dish should be held with the thumb on the 
 upper side, and the fingers on the under side. Nothing 
 should be passed while holding knife, fork or spoon in the 
 same hand. Soup should be taken from the side and not 
 the end of the spoon. Bread should be buttered in small 
 pieces. Only a moderate amount should be taken upon 
 plate or other dish at a time. 
 
 Only what is close to a person should be reached for — 
 otherwise he should ask to have what he wishes passed to 
 him. In asking for anything at the table, the person who 
 is wished to pass it should first be addressed by name 
 unless his attention is obtained by sight. Such a wish 
 should be expressed in the form of a request and not a 
 command, nor should the request have the tone or inflec- 
 tion of a command. 
 
 Under ordinary circumstances a person should eat what 
 is set before him. If it is of such a nature that it would 
 be wrong for him to eat it, or it would make him ill, or 
 if he is not hungry, or there is some constitutional 
 peculiarity which makes it very offensive, he is then ex- 
 cusable. Caprice in regard to food not only injures its 
 possessor in the fact of capriciousness itself, but unjustly 
 puts others to unnecessary trouble. To allow one individ- 
 ual's preference to rule at table is an injustice to the 
 others, and for each to have his caprices considered is 
 unfair to those who prepare food, so that as long as the 
 latter is wholesome and properly prepared, a general con- 
 cession to the rights of all is to eat what is provided, and 
 to provide a proper variety. In order to help in avoiding 
 capriciousness in regard to any new food, it is well to 
 allow a child to be properly hungry, and then to give it 
 only a small amount, and without the suggestion of any
 
 52 MORAL EDUCATION 
 
 possible distaste. This is better than to attempt to force 
 it to eat after a distaste, capricious or natural, has been 
 formed, or if it is not sufficiently hungry. Ordinary pref- 
 erences and differing individual needs, however, should 
 have the necessary allowance made. 
 
 Too much discussion of food should be avoided. 
 
 To eat slowly is necessary both for health and appear- 
 ance. Only a moderate amount should be taken into the 
 mouth at a time, and care taken not to speak with the 
 mouth filled, and to avoid noise in both eating and drink- 
 ing.^ 
 
 No food except what is necessarily eaten so, such as 
 bread, should be eaten with the fingers. The correct and 
 sensible handling of various kinds of food should be de- 
 veloped. A good general rule is that nothing that can be 
 eaten otherwise should be eaten with the fingers. With 
 bread the reverse is the case — the fingers are used both in 
 eating it and in taking it from the plate. 
 
 Individual preparation of food in fantastic ways after 
 it is served should be discouraged. 
 
 What is wished should be simpl}^ accepted or refused, 
 with no remarks as to the reason except where there is a 
 necessity to explain what might otherwise seem strange. 
 
 The child who cannot be trusted to help himself justly 
 as regards the rights of others, should be helped by others 
 to his food until he is ready to do right. 
 
 If anything objectionable is discovered in any food, 
 there should be no remark made, nor attention called to it 
 — it should simply be let alone. Where, however, it is 
 necessary that the food should be removed, the matter 
 should be brought to the notice of the proper person 
 without attracting the attention of others. 
 
 In the case of accidents at table, they should have as 
 little disturbance made, or attention drawn to them, as
 
 MORAL EDUCATION 53 
 
 possible — only what is absolutely necessary to amend mat- 
 ters should be done at the time. 
 
 Food which has an odor which may be objectionable 
 should not be eaten before going among other persons. 
 
 No one should eat or drink from receptacles containing 
 the common supply. 
 
 Neatness in dress, clean hands and face, and brushed 
 hair, are a part of good behavior at the table. 
 
 Different forms of consideration and thoughtfulness 
 for others at the table should be developed. 
 
 Except at a public table it is necessary to ask to be ex- 
 cused when leaving the table before others. 
 
 In addressing others by letter, respect toward them 
 and toward self should be shown by the neatness and 
 general good appearance of handwriting and paper as 
 well as in the manner of the letter itself. Both business 
 and other correspondence should have their forms 
 learned, and each used in its proper place. 
 
 Conversation should not be for self-display, but for 
 the good and pleasure of all. It should not be forced 
 upon others, but moderated to respond as far as pos- 
 sible to real need, and to accord with kindness. Topics 
 which are found to be a source of contention should be 
 avoided or dismissed, or the discussion of them under- 
 taken in the right spirit — that of willingness to learn the 
 truth. There should be kept in mind the teaching that 
 the moment a person becomes angry in an argument, or 
 refuses to listen to reason, he ceases arguing for the 
 truth, anrl begins arguing for himself. All acidity of 
 speech, all petty malice and spite, should be avoided. The 
 one who first conquers self in this respect helps others 
 to conquer, and so promotes the general good. Care 
 sliould be taken not to allow rudeness upon the part 
 of others to provoke rudeness in self. 
 
 No one should interrupt another in his conversation.
 
 54 MORAL EDUCATION 
 
 11 emergency makes such a thing necessary, the person 
 interrupting should ask to be excused. What is known 
 as hinting, which is a lack of consideration for the rights 
 of others, should not be indulged in. In conversation a 
 person should not talk constantly of himself and his 
 affairs — the rights of others demand that their interests 
 as well should be considered. Slang should not be used 
 habitually. 
 
 In conversation the voice should be kept moderated, 
 and too much gesticulation avoided. Where a person 
 joins others who are conversing, he should be made 
 acquainted with the subject of conversation. If when 
 engaged in conversing with others it is necessary to 
 leave before they do, the person leaving should ask to 
 be excused. In ordinary conversation unpleasant topics 
 should be avoided. In general speech, and in pronuncia- 
 tion, carelessness should be avoided on one hand, and 
 affectation on the other. 
 
 Care should always be taken not to hurt the feelings 
 of others. Any fault over which a person has no con- 
 trol should not be mentioned in his presence, or unkindly 
 commented upon out of it. Deliberately to hurt the feel- 
 ings of another is a wrong under all circumstances, but 
 its real injury is to the one w^ho is guilty of it. No one 
 should act in such a way as to cause others, even though 
 mistakenly, to suppose themselves the object of unkind 
 remark or ridicule. Not only should a person avoid 
 thoughtlessly giving offense to others, but he should not 
 easily and causelessly take offense — often what seems 
 rudeness may be due to thoughtlessness, ignorance, shy- 
 ness, or misunderstanding. 
 
 Children should not only speak but act respectfully 
 and politely to elders and others, avoiding any form of 
 rudeness. 
 
 In making gifts no one should give to others anything
 
 AfORAL EDUCATION 55 
 
 of which he does not have a fair assurance in his niin 1 
 that it will give pleasure or benefit to the recipient. A 
 gift, in its quality and the manner in which it is sent, 
 should express both kindness and respect. Where pos- 
 sible it should combine both use and beauty. It is better 
 to give another what is wholly useful, or what is really 
 beautiful, or both, if its cost is only a penny, than to 
 give what is useless or otherwise undesirable, however 
 great the cost. Considering, as far as one person may 
 know another's tastes, what would be acceptable to others, 
 doubles the kindness of the gift. A gift should as far as 
 possible fill a real need or wish, and not be a superfluity. 
 
 There should be prompt acknowledgment of gifts, and 
 of other kindnesses as well. 
 
 With those who are comparative strangers, gifts 
 should not. under ordinary circumstances, be expen- 
 sive. 
 
 Children should not correct elders in public. J'^xcepti 
 in case of immediate necessity, if the latter have made 
 any mistakes they should, as with children themselves, 
 have the matter discussed in private. Not only with 
 elders, but with others, if advice or correction is to be 
 given, except in trifling matters it shoitld not be in public, 
 ihe honest acceptance and grateful acknowledgment of 
 kind and just advice is a part of honesty in general. This 
 should not lead a person into attempting to please every 
 one, which, as is said, ends in pleasing no one. Nor 
 shoukl it make him feel at liberty to interfere with his 
 neighbor's afi^airs at all times and seasons. 
 
 The fingers should not be put into the mouth, the teeth 
 picked, the head scratched, or the finger nails cared for 
 in ]jublic. Respect and consideration for others dernands, 
 too, that no one should expectorate in their presence. If 
 such a thing is unavoi'.able, the person expectorating 
 should ask to be excused. Up<jn general principles, too,
 
 56 MORAL EDUCATION 
 
 such a matter should be cared for in the ways which best 
 safeguard both public health and appearances. 
 
 Unnecessarily offending or irritating others should be 
 avoided, and slight resentments should not be allowed to 
 grow into greater ones out of proportion to the cause. 
 
 A person, in differing in opinion, should not contradict 
 another, but ask to be excused or pardoned, and then 
 say what to the best of his ability he knows or thinks 
 to be the case. 
 
 When unintentionally rude, or when guilty of an acci- 
 dent or mistake, a person should beg another's pardon, 
 or ask to be excused, and if any further reparation is 
 necessary it should be made. 
 
 No one should unnecessarily interrupt another who 
 is reading or writing, or when he is busy with duties re- 
 quiring close attention. If it be necessary, the person 
 interrupting should ask to be excused. No one should 
 give another unnecessary work, or expense, or take up 
 another's valuable time. No one should read over the 
 shoulder of another person. In speaking to others, a per- 
 son who must cough or sneeze should turn his head 
 away. Children should not make personal remarks to or 
 ask personal questions of others, especially in public. 
 
 The room of another should not be entered without 
 first knocking and obtaining permission. 
 
 No one should listen to a conversation not intended 
 for him, or read letters belonging to others except where 
 given to him to read by the writer, or by the receiver 
 wath the writer's permission. Where a person is so 
 placed as to be an accidental listener to others he should 
 either remove himself, or make the fact known to them. 
 The same principle applies in cases where children 
 ignorantly speak to others of family matters — they not 
 only should not be encouraged, but not permitted. The 
 rule not to be a talebearer applies to a child's own family
 
 MORAL EDUCATION -:^7 
 
 as well as to others. Such rules, it should be taughi, 
 apply to ordinary harmless affairs. 
 
 The embarrassment of others should be avoided. 
 
 Precedence and consideration should be given to those 
 who are older, proper care to those who are younger and 
 weaker, and protection to the ignorant. 
 
 No one in the presence of other persons should cov- 
 ertly show ill-will toward another. 
 
 All practical jokes which have the nature of sudden 
 shocks should be abstained from, as they are not only 
 inconsiderate of the ordinary rights and feelings of 
 others, but may be the cause of serious injury. Nudging 
 another or striking him rotighly, are too, a lack of con- 
 sideration. 
 
 The hands and not the mouth should be used for hold- 
 ing; the proper implements, and not the teeth, for crack- 
 ing* nuts, cutting, and so forth. Articles to be given to 
 others should be handed and not thrown. Doors should 
 be closed without slamming them. Toying with buttons, 
 or with articles on the table or elsewhere, and tapping 
 with the feet or fingers, should be avoided. 
 
 The evil of self-consciousness in its various forms 
 should be avoided. The tendency to apply to self the 
 flattering remarks of others, and on the other hand to 
 apply to self the unflattering ones, and so in the latter 
 case to take offense, should equally be discouraged. \u 
 the remedy of this it should ])c taught that in man\' 
 cases others are not thinking of the self-conscious per- 
 son nearly as much as he is thinking of himself— that ho 
 is the one who is doing the greatest part of the thinking 
 too much, of which he complains. General reasoning on 
 the subject is another means needed. Tn the matter of 
 remarks, many are thoughlless, and many are those 
 which are necessarily made at all times. In addition to 
 this it should be remembered that those wlio seek to do
 
 58 MORA!. EDUCATION 
 
 ri^ht will not intentionally make unkind remarks, anl 
 will desire as well not to be guilty of unintentional ones. 
 Over-sensitiveness on one hand, and lack of proper sen- 
 sitiveness and feeling, on the other, should be guarde 1 
 against. 
 
 In regard to complaints of the sellishness of others it is 
 well to look first to see if any part of the complaint is due 
 to the selfishness of self, in order not to consider others 
 selfish or unjust because the selfishness of self cannot 
 have its way with them. 
 
 Justice and kindness to others requires their applica- 
 tion to the rights of the dead as well as of the living — 
 there should be no advantage taken of the rights of 
 others after death, when they are not present to defend 
 them, or to carry out their own wishes. What would be 
 to their advantage in such respects is due them. 
 
 In ordinary social life, as in business, no one should 
 influence another to suit himself, when it is to the other's 
 disadvantage, as this is an interference with personal 
 rights. The other person should either not be influenced 
 at all. or else to his advantage 
 
 General justice requires not only that a person should 
 not do injustice to others, but that he should not permit 
 others to do themselves injustice. 
 
 In regard to the making of apology it should be made 
 clear that it is not the giving of apology that injures 
 dignity, but the failure to give to those to whom it is due. 
 and that it should be given honestly. 
 
 The meaning of the term refinement should be de- 
 veloped, and have application made to speech as well as 
 to other elements of conduct. This, too, requires avoid- 
 ance of the extreme. 
 
 The same may be done with the ideas of honor and 
 nobility, referring to the latter as regards quality of mind 
 as well as principles.
 
 MORAL EDUCATION 59 
 
 In connection with the words "lady" and "gentleman," 
 it is well to teach that whether ladies or gentlemen, 
 human beings are first of all men and women, anrl that 
 consequently, for general use, the latter applies best to 
 all. It is quite proper, otherwise, to use the words as a 
 term of courtesy, and in referring to those who possess 
 the qualities of a lady or gentleman. It should be made 
 clear that both major and minor morals are the require- 
 ment for the latter, and that neither riches nor learning 
 are necessary. 
 
 As a matter of related interest, as well as warning 
 against carrying affairs to extremes, a short reference to 
 the story of chivalry may be made — its origin, its connec- 
 tion with Christianity and Gothic characteristics, the 
 vows and duties of a knight, and so forth, including men- 
 tion of the Chevalier Bayard, Don Quixote, and any 
 other in relationship, whose name may arise. The good 
 which has survived, as evidenced in modern character 
 and manners, should be shown. 
 
 An important caution to be taught is that against al- 
 lowing regard for the minor morals to obscure the major 
 morals, to develop into weakness, or become belittling to 
 the character. 
 
 A part of the varied application of moral laws and 
 principles is that made to family relations, and to the 
 various vocations, governmental and industrial. This is 
 to apply to the details of conduct relating to vocations, 
 the given duty in regard to material and immaterial rights 
 and property, the right spirit, what of manners and other 
 minor duties is required, and so forth. The following 
 list is given as a beginning, to which children themselves 
 may add, as self-activity arlds to their interest, and to 
 the force of the impression :
 
 60 MORAL l<:fH'CATIOX 
 
 Parents an»l chiklreii; 
 General family relationships; 
 Self as regards both self and others; 
 Executives ; 
 Army ; 
 Xavy ; 
 Judges ; 
 Lawyers ; 
 Legislators ; 
 Clergj^'men ; 
 Educators ; 
 Writers ; 
 Artists ; 
 Dramatists ; 
 Actors ; 
 Physicians ; 
 Nurses ; 
 
 Public institutions ; 
 Bankers ; 
 Brokers ; 
 Insurers ; 
 
 Merchants and consumers ; 
 Manufacturers; 
 Contractors ; 
 Farmers ; 
 Policemen ; 
 
 Preparers of food supplies; 
 Those in charge of various public utilities 
 Transportation companies ; 
 Work in the home; 
 Employers and employed ; 
 Manual labor — different kinds; 
 Citizens — civic duties.
 
 MORAL EDUCATION 61 
 
 Duties in regard to vocation itself, as concerns the wel- 
 fare of others and of self, may be developed. 
 
 The suitable ethics may be applied to the reciprocal 
 relations between industrial bodies, and the public or the 
 individual, and those of such bodies to each other. 
 
 Similarly, the application of all suitable moral prin- 
 ciples may be made to the relations of nation and indi- 
 vidual toward each other, and those of nations to each 
 other. 
 
 Application of the different moral principles should be 
 made to a variety of the smallest details of conduct. 
 
 In addition to others, fundamental business laws and 
 customs should be taught to children. It should be shown, 
 and the reason why — the protection of the rights of all 
 concerned — that these should where possible be followed 
 in many ordinary transactions, and in small matters as 
 well as in formal business affairs.
 
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