THE PROBLEM OF DISCIPLINE
OUTLINE--CHAPTER XXII
A popular misconception of discipline.--Discipline inherent in
teaching.--Importance of discipline in our religious
teaching.--Changed attitude within the past three centuries toward
discipline.--What discipline is.
Methods of securing discipline: The method of rewards; The method
of "pleasing the teacher"; The method of punishment; The method of
social appeal; The method of interest.
The importance of a proper attitude on the part of one who
disciplines.--What constitutes such an attitude?
Back in 1916 the writer of these chapters was invited to address a group
of teachers on the subject of discipline. This particular lecture came
toward the end of a series of lectures given on the various pedagogical
truths underlying teaching. One particular teacher, who had listened to
all of the lectures, expressed appreciation of the fact that discipline
was to be discussed--it apparently was his one concern, as indicated in
his remark:
"We have listened to some excellent theories in these lectures. But I
have to teach a class of real live boys and girls. How can I keep the
little rascals quiet long enough to work the theories out?"
The remark expresses admirably the attitude of very many teachers
relative to discipline. They regard teaching as one thing--discipline as
quite another. With them discipline involves some sort of magic process
or the application of some iron rule authority, which secures order that
teaching may then be indulged in. As a matter of fact, discipline is
inherent in good teaching. It is not a matter of correction so much as a
matter of prevention. The good disciplinarian anticipates
disorder--directs the energies of his pupils so that the disorder is
made impossible by attention to legitimate interests.
Discipline is one of the most pressing problems in the quorums and
organizations of the Church today. On every hand the complaint is
registered that proper respect is not shown, either for those in
important positions or for our places of worship.
The spirit that accompanies the political rally or basketball game, held
in our amusement halls, too frequently is carried into our sacred
meetings. The spirit of unconcern is carried into our classrooms until
all too often to call the condition one of disorder is a very inadequate
description of the procedure.
It is interesting to note the changing attitude generally in the matter
of discipline. The harshness of other days is largely replaced by a
leniency that borders on "easiness." Our whole attitude toward criminals
has been revolutionized, and our human impulses have carried over into
the realm of teaching, until now, at least in the opinion of very many
critics, we have drifted largely into "soft pedagogy"--a process of
trying to please regardless of the consequences.
Earlier treatises on education devoted a good bit of space to the amount
and kind of punishment that should be administered in a well-ordered
school. Punishment is decidedly out of taste these days. The biography
of an old German master discloses the fact that during his teaching
career he had administered 911,527 raps with his cane, 20,989 with a
ruler, 136,715 with his hand, and that he was responsible for 1,115,800
slaps on the head. The same attitude is reflected in the fact that in
England, as late as the year 1800, two hundred twenty-three offenses
were punishable by death. The offenses included shooting rabbits,
stealing, defacing Westminster Bridge, etc. In our day we hesitate to
apply the extreme penalty even to the murderer.
The attitude toward the content of teaching has undergone a change quite
in keeping with that attached to method. There was a time when
pedagogical philosophy rather hinted, "It doesn't make any difference
what you teach a boy, as long as he doesn't like it." The hint these
days might more nearly read: "It doesn't make any difference how
valuable certain material is for a boy, don't attempt to teach it to him
unless it fascinates him." Our effort to interest our pupils has
practically resulted in taking the scriptures, particularly the Old
Testament, out of our organizations. Of course, the doctrine of interest
is a very vital one, but there are bounds beyond which we ought not to
push it.
It is, therefore, perfectly obvious that there is urgent need of
discipline. Any effort at social control demands it. The army succeeds
as it does because of its discipline. Wherever a group of individuals
undertake action in common, every member must be willing to sink
_interests_ of _self_ in _welfare_ of _others_. As was pointed out in
the chapter on Individual Differences, a class is made up of all kinds
of individuals. They vary in capacity, in ideals, in training, in
attitude, in disposition, and in purpose. Manifestly group progress will
be made possible in any such case by a mutual willingness to
co-operate--a willingness to attend a discussion even though not
particularly interested in it, but because it may be of concern to
someone else whose interests I have undertaken to promote. My very
presence in the class imposes such a responsibility upon me.
It is essential in a discussion of discipline that we agree as to just
what discipline is. It is not _mere silence_. Silent "quietness" may be
agreeable, but it certainly does not make for achievement. Such silence
would be of little worth if it could be achieved, and it cannot be
achieved with twentieth century human beings. The question of the lad
who had been taken to task for his disturbance is always refreshing. The
teacher, after a somewhat prolonged scolding, had concluded:
"Now, Tommie, do be quiet."
"What fur?"
The English may not be the choicest, but the sense is wonderfully
significant to the teacher who would really understand the problem of
discipline.
Discipline is not repression. The _D_ of discipline and the _D_ of don't
have been confused all too often. Just as the too frequent use of the
brakes on an automobile ruins the lining, so the too frequent "don't" of
repression ruins the "goodwill lining" of the boy, and when that lining
is gone the "brake squeaks," and in emergencies doesn't hold at all.
Discipline rather consists in that direction of wholesome activity which
creates an atmosphere of intellectual endeavor in which every individual
of a group can profitably follow his own interests while allowing every
other individual to do the same thing free from interference. Discipline
makes it possible for all to do the thing to be done to advantage. It
may at times require silence, it may involve vigorous action--it always
presumes intelligent direction that holds those concerned to the orderly
pursuit of an established goal.
Various means have been devised for the securing of discipline. The
_doctrine of rewards_ has been and still is being followed extensively.
To give an individual something for being good has never appealed to
educators as fundamentally sound. It puts a false evaluation upon
virtue. It may be that such a policy must be resorted to in emergencies,
but followed regularly it is likely to be attended with disastrous
results. The boy who has regularly to be bought into doing what he
should will likely raise his price until the method of rewards becomes
ruinous both to the father and the boy. To "heroize" a boy in class
every time he does a meritorious act will very likely spoil him.
Encouragement, of course, is helpful, but it ought not to be
overindulged. A stick of candy may induce a child to go to bed agreeably
each night, but the candy may spoil other things than the bedspread.
Moral fibre is built up by developing the habit of doing a thing because
it is right--because it ought to be done. There are teachers and
preachers who hold the interest of those taught by tickling their ears
with material, either funny or nonsensical. There is a question whether
it is not a dangerous practice in an effort to win them to what should
be an attitude of religious devotion.
Then there is the doctrine that children should be good to please their
parents and teachers. This doctrine is akin to that of rewards. It sets
up something of a false ideal, though of course it is a splendid thing
to teach appreciation of those who help us. Much can be defended which
seeks to inculcate in the minds of children reverence for their elders.
The chief difficulty lies in the fact that this doctrine may not
continue to appeal as fundamentally sound.
A third method for securing discipline is to compel it. This is to
resort to the law of things. A certain amount of law should characterize
both the home and the classroom. Obedience and order are the first laws
of heaven and are essential to good social environment. But the law
should be so administered that the obedience exacted rests upon an
intelligent understanding of the purpose behind the law. Otherwise there
comes a time when mere authority fails to control. It is a good thing to
train children to abide by regulations out of a sense of duty. If duty
and love can be coupled, the combination makes for permanent
law-abiding. Arbitrary authority and blind obedience have produced
Germany. Strong leadership coupled with democratic co-operation and
loyalty have produced America.
Still another doctrine of discipline rests upon a social appeal. Members
of a group agree that in the interest of everyone's welfare each
individual will subscribe to certain conditions regardless of their
application to him. This principle, fundamental in all democracies, can
safely be trusted to secure desired results in groups mature enough to
assure sound judgment. The sense of justice in the human soul is a safe
guarantee of both liberty and good order. Many of our classes no doubt
could be improved noticeably if we could enlist the co-operation of the
members to the extent that they would assume to govern themselves.
Finally there is the doctrine of interest as a means of maintaining
discipline. This doctrine implies that a teacher should get his class so
interested in doing what he wants it to do that it hasn't any
inclination to do what it ought not to do. This doctrine is not the
pernicious doctrine hinted at earlier in this chapter of cheapening
everything into "easiness." Genuine interest may lead not only to
effort, but to sacrifice. The boy who plays football does not play
because of the ease of the game--he is fascinated by his interest in the
struggle. Ample preparation and a complete understanding of pupils will
make possible an interest that disciplines without any evidence of
discipline. Surely this is the modern doctrine of discipline, though
with it should be coupled that wholesome respect for authority that
prompts citizens to abide by the law.
No discussion of discipline would be complete which did not mention at
least the significance of attitude on the part of one who disciplines.
In so many cases when a boy is corrected he complains of the teacher,
"Oh, well, he's got it in for me."
It is always interesting to know whether a parent or teacher disciplines
a child because the child needs it, or because the parent or teacher is
unnerved and has to give expression to his feelings. The disciplinarian
who can correct, when correction is necessary, both in firmness yet in
fairness, so that the person who is corrected is made to feel that the
correction grows out of a desire to help rather than merely to
punish--that disciplinarian will exert an influence for good that is
hard to estimate. He is both a friend and a benefactor.
Let us conclude this chapter with that wonderful passage from the
Doctrine & Covenants which gives us the word of the Lord on this matter
of controlling others:
"Behold, there are many called, but few are chosen. And why are they
not chosen?
"Because their hearts are set so much upon the things of this world,
and aspire to the honors of men, that they do not learn this one
lesson--
"That the rights of the Priesthood are inseparably connected with the
powers of heaven, and that the powers of heaven cannot be controlled
nor handled only upon the principles of righteousness.
"That they may be conferred upon us, it is true; but when we
undertake to cover our sins, or to gratify our pride, our vain
ambitions, or to exercise control, or dominion, or compulsion, upon
the souls of the children of men, in any degree of unrighteousness,
behold, the heavens withdraw themselves; the Spirit of the Lord is
grieved; and when it is withdrawn, Amen to the Priesthood, or the
authority of that man.
"Behold! ere he is aware, he is left unto himself, to kick against
the pricks; to persecute the Saints, and to fight against God.
"We have learned, by sad experience, that it is the nature and
disposition of almost all men, as soon as they get a little
authority, as they suppose, they will immediately begin to exercise
unrighteous dominion.
"Hence many are called, but few are chosen.
"No power or influence can or ought to be maintained by virtue of the
Priesthood, only by persuasion, by long suffering, by gentleness, and
meekness, and by love unfeigned;
"By kindness, and pure knowledge, which shall greatly enlarge the
soul without hypocrisy, and without guile;
"Reproving betimes with sharpness, when moved upon by the Holy Ghost,
and then showing forth afterwards an increase of love toward him whom
thou hast reproved, lest he esteem thee to be his enemy;
"That he may know that thy faithfulness is stronger than the cords of
death;
"Let thy bowels also be full of charity towards all men, and to the
household of faith, and let virtue garnish thy thoughts unceasingly,
then shall thy confidence wax strong in the presence of God, and the
doctrine of the Priesthood shall distil upon thy soul as the dews
from heaven.
"The Holy Ghost shall be thy constant companion, and thy sceptre an
unchanging sceptre of righteousness and truth, and thy dominion shall
be an everlasting dominion, and without compulsory means it shall
flow unto thee forever and ever." (Doc. & Cov., Sec. 121:34-46.)
* * * * *
QUESTIONS AND SUGGESTIONS--CHAPTER XXII
1. What constitutes good discipline?
2. What factors contribute to make discipline a real problem in our
Church?
3. Discuss our attitude toward discipline today as compared with the
attitude toward it a generation ago.
4. Name the various methods of securing discipline.
5. Discuss their relative values.
6. Why is the teacher's attitude so important a factor in discipline?
7. What qualities are involved in the proper attitude?
8. Discuss preparation in its bearing upon discipline.
HELPFUL REFERENCES
Doctrine & Covenants; Bagley, _School Discipline_; O'Shea, _Everyday
Problems in Teaching_; Brumbaugh, _The Making of a Teacher_; Dewey,
_Interest and Effort in Education_.