LITMIR.BIZ

CHAP. IV.

       Table of Contents

On Nature's Method of communicating Knowledge to the Young

       by the Principle of Reiteration.

       Table of Contents

      We have, in a former chapter, endeavoured to describe that particular act of the mind which generally follows simple perception, and by which an idea, when presented to it, is made the subject of active thought, or is "reiterated" again to itself. We have found upon good evidence, that it is by this process, whether simple or complex, that the powers of the mind are cultivated; and we now proceed to shew, that it is by the same act, and by it alone, that any portion of knowledge is ever communicated.[3] No truth, or idea of any kind, can make an effective entrance into the mind, or can find a permanent lodgement in the memory, so as to become "knowledge," until it has successfully undergone this process.

      There are two ways by which we usually acquire knowledge:—The one is by observation, without the use of language, and which is common to us with those who are born deaf and dumb; and the other is through the medium of words, either heard or read. In both cases, however, the knowledge retained consists entirely of the several ideas which the objects or the words convey; and what we are now to shew, is, that these ideas thus conveyed, can neither be received by the mind, nor retained by the memory, till they have undergone this process of "reiteration." While, on the contrary, it will be seen that, whenever this process really takes place, the idea thus reiterated does become part of our knowledge, and is, according to circumstances, more or less permanently fixed upon the memory. We shall for this purpose endeavour to trace the operation of the principle, both in the case of ideas communicated by objects without language, and in those conveyed to the mind by means of words.

      That this act of reiteration of an idea by the mind, must take place, before objects of perception can become part of our knowledge, will, we think, be obvious, from a consideration of the following facts.—When, for example, we are in a crowded room, or in the fields, numerous sounds enter the ear—thousands of images enter into and impress the eye, yet not one of these becomes part of our knowledge till it is thought of;—that is, till the idea suggested by the sensation, has not only been perceived, but reiterated by the mind. This will appear to many so plain, that any farther illustration of the fact may be deemed useless. But experience, has shewn, that the illustration of this important process in education, is not only expedient, but is really necessary; as the overlooking of this simple principle has often been the cause of great inconsistencies on the part of teachers. We shall therefore endeavour to exhibit the working of the principle in various forms, that it may be fully appreciated when we come to apply it.

      Let us then suppose two children taken silently through a museum of curiosities, the one active and lively, the other dull and listless. It would be found on retiring, that the former would be able to give an account of many things which he saw, and that the other would remember little or nothing. In this case, all the objects in the exhibition were seen by both; and the question arises, "Why does the knowledge of the one, so much exceed that of the other?" The reason is, that the mind of the one was active, while the mind of the other was in a great measure inactive. Both saw the objects; but only one looked at them. The one actively employed his mind—fixed his eye on an object, and thought of it; that is, he reiterated the ideas it suggested to him, whether as to form, or colour, or movement, and by doing so, the ideas thus reiterated, were effectively received, and given over to the keeping of the memory. The other child saw the whole; they were perhaps objects of perception; but he allowed his sensations to die away as they were received; and his mind was left to wander, or to remain under the dreamy influence of a mere passive and evanescent train of thought. His "attention" was not arrested;—his mind was not actively engaged on any of the articles he saw; in other words, the ideas which they suggested were not "reiterated."[4]

      Now, that it was the want of this mental reiteration which was the cause, and the only cause, why this very usual means of acquiring knowledge failed to communicate it, may be proved we think by a very simple experiment. For if we shall suppose that the child who was obtaining no knowledge by means of the various curiosities around him, had been asked at the time a question respecting any of them—a stuffed dog, for example—his attention would have been arrested, and his mind would have been roused to active thought. The words, "What is that?" from his teacher, or companion, would have made him look at it, and reiterate the ideas of its form and colour, so far as to enable him to give an answer. And if he does so, it will be found afterwards, on leaving the place, that although he might have remained unconscious of the presence of all the other objects in the museum, he will remember the stuffed dog, merely because, by the question, the idea it suggested was taken up, and reiterated by the mind; while the sensations caused by all the rest, were allowed to pass away.

      There is another circumstance of daily occurrence, which adds to the evidence that it is this principle which we have called "reiteration," which forms the chief, if not the only avenue, by which ideas find access to the mind; and it is this:—That when at any time we bring to recollection some former circumstance of life, however remote, or when we recall any part of our former knowledge or experience, it comes up to the mind, accompanied with the perfect consciousness, that, at the time we are thinking of, this act of reiteration had taken place upon it; that we most assuredly have thought of it before. We are not more certain that it occupies our thoughts now, than we are that it did so when it occurred;—that the operation of which we are at present speaking, did actually then take place; and that it was by our doing so then, that it is remembered now. This circumstance, when duly considered, is of itself, we think, a sufficient proof, that no part of our knowledge—not a single idea—can be acquired, or retained on the memory by any other process, than by this act of reiteration.

      Hence then it is plain, that all the knowledge which we receive by observation, without the use of language, is received and retained on the memory by the operation of this principle; and we will now proceed to shew, that the same process must also take place, when our ideas are received by means of words, whether these be spoken or read.

      It is of great importance for us to remember, that the only legitimate use of words is to convey ideas; and that Nature rigidly refuses to acknowledge any other use to which they may be put. Hence it is, that in conversation, we are quite unconscious of the words which our friend uses in communicating his ideas. Nature impels us to lay hold of the ideas alone; and in proof of this we find, that we have only to attempt to concentrate our attention upon the words he uses, and then we are sure to lose sight of the ideas which the words were intended to convey. Hence it is, that our opinion of the style, and the language, and the manner of a speaker, when the subject itself is not familiar, are formed more by indirect impressions, than by direct attention to these things while he speaks; and oftener by reflection afterwards, than by any critical observation during the time. The reason of this, we may remark once for all, is, that what the mind reiterates it remembers—but nothing more. If during the hearing, it reiterates the ideas, it will then remember the ideas; but if it reiterates the words without the ideas, it will remember nothing but words. Those therefore who sow words in the minds of the young, hoping afterwards to reap ideas, are as inconsistent as those who seek to "gather grapes of thorns, or figs of thistles."[5]

      Knowledge is received by the use of words in two ways—either by oral speech, or by written language; but in both cases, the reception of the ideas is still governed by reiteration. We shall endeavour to examine the operation in both cases.

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