Child Versus Parent Part 2

As for purely intellectual differences, it is well to have in mind the world's current and suggestive use of the term "difference of opinion"--Carlyle saying of his talk with Sterling: "Except in opinion not disagreeing"--as if that in itself were quite naturally the precursor of strife and conflict. If difference of opinion oft deepen into conflict, is it not because in the home as in the world without we have not mastered the high art of patiently hearing another opinion? Graham Wallas[G] would urge: "A code of manners which combined tolerance and teachability in receiving the ideas of others, with frankness and, if necessary courageous persistence in introducing one's own ideas.... Whether we desire that our educational system should be based on and should itself create a general idea of our nation as consisting of identical human beings or of indifferent human beings" is the problem with which Wallas[H] faces us.

In the world without men may flee from one another but the walls of the home are more narrow. And within the home-walls, for reasons to be set forth, the merest differences of opinion, however honestly conceived and earnestly held, may be viewed as pride of ancient opinion on the one hand and forwardness of youthful heresy on the other. Parents are no more to be regarded as intolerably tyrannical because of persistence in definite opinions than children are to be viewed as totally depraved or curelessly dogmatic because of unrelinquis.h.i.+ng adherence to certain viewpoints. I am naturally thinking of normal parents, if normal they be, who would rather be right than prevail, not of such parents as imagine that they must never yield even an opinion, nor yet of children surly and snarling who do not know the difference between vulgar self-insistence and high self-reverence. For the father a special problem arises out of the truth that the mother presides over the home as far as children are concerned and as long as they remain children, and he steps in to "rule" ordinarily after having failed through non-contacts to have established a relations.h.i.+p with children. This is the more regrettable because often it becomes almost the most important business of a father, through studied or feigned neglect, to neutralize the over-zealous attention of a mother, such attention as makes straight for over-conventionalization.

To regard differences of opinion as no more than differences of opinion will always be impossible to parents and children alike until these have learned how to lift these things to and keep them on an impersonal level. And of one further truth, previously hinted at, parents and children must become mindful,--that what, viewed superficially and personally, is their clas.h.i.+ng, is nothing more than the wisdoms of the past meeting with the hopes of the future--past and future embodied in declining parent and nascent child.

Because of their fuller years and the circ.u.mstance of protective parenthood, parents are conservators, maintainers, perpetuators. Because of their uninstructed years and freedom from responsibility, children often become radical, uprooters and destroyers at the imperious behest of the future. These impersonal clas.h.i.+ngs of past and future can be kept on an impersonal basis, provided parents can bring themselves to see that things are not right merely because they have been and that things are not wrong solely because they have not been before.

Perhaps at this point, though parents have experience to guide them and children only hopes to lead them, it is for parents to exercise the larger patience with hope's recruits, even though these find light and beauty alone in the rose tints of the future's dawn. Felix Adler has wisely said: "A main cause is the presumption in favor of the latest as the best, the newest as the truest.... The pa.s.sion for the recent reacts on the respect or the want of respect that is shown to the older generation.... Now if one group of persons pulls in one direction and another group pulls in exactly the opposite direction, there is strain; and if the younger generation pulls with all its might in the direction of changing things, and if the older generation leans back as far as it can and stands for keeping things as they are, then there is bound to be a tremendous tension."

It may be true, as has lately been suggested by the same wise teacher, that the children of our time are in protest against parents, because these are the authors and agents of the sadly blundering world by them inherited. Is it not also true and by children to be had in mind that parents are fearful of the ruthless urge and, as it seems, relentless drive of the generation to be, which become articulate in the impatiences of youth? Dealing with the difference that arises out of the fact of parents facing pastward and children futureward, Professor Perry declares[I]: "The domestic adult is in a sort of backwash. He is looking toward the past, while the children are thinking the thoughts and speaking the language of tomorrow. They are in closer touch with reality, and cannot fail, however indulgent, to feel that their parents are antiquated.... The children's end of the family is its budding, forward-looking end: the adult's end is, at best, its root.

There is a profound law of life by which buds and roots grow in opposite direction."

It were well for parents and in children to remember that past and future meet in the contacts of their common present, and that these conflict-provoking contacts are due neither to parental waywardness nor to filial wilfulness. These are not unlike the seething waters of h.e.l.l Gate, the tidal waters of river and sound, meeting and clas.h.i.+ng, and out of their meeting growing the eddies and whirlpools which have suggested the name h.e.l.l Gate bears. Through these whirling waters there runs a channel of safety, the security of the pa.s.serby depending upon the unresting vigilance of the navigator. The whirl of the waters is not less wild because the meeting is the meeting of two related bodies, two arms of the self-same sea.

CHAPTER VII

CONFLICTS IRREPRESSIBLE

If it be true, as true it is, that many of the so-called wars are not wars at all, there are on the other hand conflicts arising between parents and children which cannot be averted, conflicts the consequences of which must be frankly faced. To one of such conflicts we have already alluded,--that which grows out of impatience with what Emerson calls "otherness." But this, while not grave in origin, may and ofttimes does develop into decisive and divisive difference.

"Difference of opinion" need not mar the peace of the parental-filial relation, unless parents or children or both are bent upon achieving sameness, even ident.i.ty of opinion and judgment. It is here that parents and children require to be shown that sameness is not oneness, that, as has often been urged, uniformity is a shoddy subst.i.tute for unity, and that it is the cheapest of personal chauvinisms to insist upon undeviating likeness of opinion among the members of one's household. For, when this end is reached, intellectual impoverishment and sterility, bad enough in themselves in the absence of mental stimulus and enrichment, are sure to breed dissension.

An explicable but none the less inexcusable pa.s.sion on the part of parents or children for sameness--a pa.s.sion bred of intolerance and unwillingness to suffer one's judgment to be searched--is fatally provocative of conflict and clas.h.i.+ng. Let parents seek to bring their judgments to children but any attempt at intellectual coercion is a species of enslavement. It may be good to persuade another of the validity of one's judgments, but such persuasion on the part of parents should be most reluctant lest children feel compelled to adopt untested parental opinion, and the docility of filial agreement finally result in intellectual dishonesty or aridity. Than this nothing could be more ungenerous, utilizing the intimacies of the home and the parental vantage-ground in the interest of enforcement of one's own viewpoints. If I had a son, who, every time he opened his mouth, should say, "Father, you are right," "Quite so, pater," "Daddy, I am with you," I should be tempted to despise him. I would have my son stand on his feet, not mine, nor any chance teacher's or boy comrade's, or favorite author's, but his own, and see with his own eyes and hear with his own ears, nerving me with occasional dissent rather than unnerving me with ceaseless a.s.sent.

Children are equally unjustified in attempting to compel parental adoption of filial views, but for many reasons it is much easier for parents to withstand filial coercion than the reverse, and up to this time the latter coercion has been rather rarer than the former. "The idea of the unity of two lives for the sake of achieving through their unsunderable union the unity of the children's lives with their own,"

citing the fine word of Felix Adler, is a very different thing, however, from lowering the high standards of voluntary unity to the level of compulsory uniformity.

Another cause of clas.h.i.+ng may be briefly dealt with, for it is not really clas.h.i.+ng that it evokes. They alone can clash who are near to one another, and I am thinking of an unbridgeable remoteness that widens ever more once it obtains between parents and children. Not clash but chasm, when parents and children find not so much that their ideals are so pitted against one another as to occlude the hope of harmonious adjustment, as that in the absence of ideals on one side or the other there has come about an unbridgeable gap. Nothing quite so tragic in the home as the two emptinesses or aridities side by side, with all the poor, mean, morally sordid consequences that are bound to ensue! And the tragedy of inward separation or alienation is heightened rather than lessened by the circ.u.mstance that the bond of physical contact persists for the most part unchanged.

Really serious clas.h.i.+ng often grows out of the question of callings and the filial choice thereof. It is quite comprehensible that parents should find it difficult not to intervene when children, without giving proper and adequate thought, are about to choose a calling unfitting in itself or one to which they are unadapted. But here we deal with a variant of the insistence that parental experience shall avert filial mischance or hurt. And here I must again insist that children have just the same right to make mistakes that we have exercised. They may not make quite as many as we made. It does not seem possible that they could. But, in any event, they have the right to make for that wisdom which comes of living amid toil and weariness and agony and all the never wholly hopeless blundering of life.

Upon parents may lie the duty to offer guidance, but compulsion is always unavailing and when availing leaves embitterment behind. It is woeful to watch a child mar its life but forcible intervention rarely serves to avert the calamity. One is tempted to counsel parents to consider thrice before they urge a particular calling upon a child. I have seen some young and promising lives wrecked by parental insistence that one or another calling be adopted. That a father is in a calling or occupation is a quite insufficient reason for a son being constrained to make it his own. A man or woman in the last a.n.a.lysis has the right of choice in the matter of calling, and parents have no more right to choose a calling than to choose a wife or husband for a son or daughter.

A most fertile cause of conflict is at hand in the normal determination of parents to transmit the faith of the fathers to the children. The conflict is often embittered after the fas.h.i.+on of religious controversy, when parents are inflexibly loyal to their faith, pa.s.sionately keen to share their precious heritage with the children, while children grow increasingly resolved to think their own and not their fathers' thoughts after G.o.d. It is easier to commend than to practice the art of patience with the heretical child, and yet our age is mastering that art,--the cynic would aver because of wide-spread indifference. Surely there can be no sorrier coercion than that which insists upon filial acquiescence in the religious dogmas held by parents, not less sorry because the parents may be merely renewing the coercive traditions of their own youth.

It is a hurt alike to children and to truth, to say nothing of the inst.i.tutions of religion, to command faith the essence and beauty of which lies in its voluntariness. But if parents are not free to coerce the minds of their children touching articles of faith, it is for children to remember what was said of Emerson,--that "he was an iconoclast without a hammer, removing our idols so gently it seemed like an act of wors.h.i.+p." The dissenter need not be a vandal and the filial dissenter ought to be farthest from the vandal in manner touching the religious beliefs of parents. I would not carry the reverent manner to the point of outward conformity, but it may go far without doing hurt to the soul of a child, provided the spiritual reservations are kept clear.

CHAPTER VIII

CONFLICTING STANDARDS

The conflict of today is oftenest one between parental orthodoxy and filial liberalism or heresy. My own experience has led to the conviction that the clas.h.i.+ng does not ordinarily arise between two varying faiths but rather between faith on the one hand and unfaith or unconcern with faith on the other. As for the Jewish home, the problem is complicated by reason of the truth, somehow ignored by Jew and non-Jew, that the religious conversion of a Jew usually leads to racial desertion as far as such a thing can be save in intent. In the Jewish home, racial loyalty and religious a.s.sent are so inextricably interwoven,--with ethical integrity in many cases in the balance,--that it is not to be wondered at that conflict oft obtains when the loyalty of the elders is met by the dissidence of the younger and such dissidence is usually the first step on the way that leads to a break with the Jewish past.

And the battle, generally speaking, is not waged by parents on behalf of the child's soul nor yet in the interest of imperilled Israel, but in the dread of the hurt that is sure to be visited upon the guilt of disloyalty to a heritage cherished and safeguarded through centuries of glorious scorn of consequences. I should be grieved if a child were to say to me: "I cannot repeat the ancient Shema Yisrael, the watchword of the Jew: I find it necessary to reject the foundations of the Jewish faith." My heart, I say, would be sad, but I would not dream of attempting to coerce the mind of a child. I would look with horror and with heartbreak upon the act of a child, who under one pretext or another took itself out of the Jewish bond and away from Jewish life. If, I repeat, a child of mine were to say "I can have nothing to do with Israel," I would sorrow over that child as lost because I should know that its repudiation of the household of Israel was rooted in selfishness colored by self-protective baseness. But, let me again make clear, if a child should say "I cannot truly affirm G.o.d or His unity," I could not decently object, however hara.s.sed and unhappy I might feel. I could not tolerate the vileness of racial cowardice and desertion in a child, but I would have no right to break with it because of religious dissent.

One of the conflicts irrepressible arises when there comes to be a deep gulf fixed between the standards of parents and children, so deep as to make harmonious living impossible. Though it seem by way of excuse for children, it must be admitted that parental guidance is ofttimes woefully lacking, when suddenly falls some edict or interdict arbitrarily and unexpectedly imposed for which there has been no preparation whatsoever. It may be torturing for parents to face the facts, but they have no right to refuse to reap what they have sown, to accept the wholly unavoidable consequences of the training of their children. Parents who ask nothing of children for the first twenty years may not suddenly turn about and ask everything. You cannot until your child is twenty give all and after twenty forgive nothing.

Parents may not be idiotically doting for twenty years and then suddenly become austerely exacting. I have seen parents, who accept a young son's indolence, luxuriousness and dissipation of mind and body as quite the correct thing for youth, later yield to regret over the mental enervation and moral flabbiness of these sons.

A mother came to me not very long ago in tears over her son who had married a poor wanton creature. What I could no more than vaguely hint to the mother was that she had in some part prepared her son for the moral catastrophe by attiring herself after the manner of a woman of the streets. The household that exposes a son to the necessity of living daily by the side of poor imitations of the street-woman will find his ideals of womanhood sadly undermined in the end. The mother who does not offer a son a glimpse of something of dignity and fineness in her own life, alike in matter and manner, may expect little of her son.

Standards at best must be cultivated and ill.u.s.trated through the years of permeable childhood and cannot be improvised and insisted upon whenever in parental judgment it may become necessary.

There is little to choose between the tragedy of parental rejection of children's standards and filial abhorrence of the standards of parents. And both types of tragedy occur from time to time. Sometimes conflict is well, not conflict in the sense of ceaseless clas.h.i.+ng but as frank and undisguised acceptance of the fact of irreconcilably discrepant standards. Better some wars than some peace! There are times when parents and children should conflict with one another, when approval is invited or tolerance expected of the intolerable and abhorrent, whether in the case of an unworthy daughter or a viciously dissolute son. I make the proviso that such conflict, decisive and final, can be as far as parents are concerned without the abandonment of love for the erring daughter or wayward son.

Severer, if anything, the conflict becomes when it is children who are bidden to endure and embrace what they conceive to be the lower standards of parents. The clas.h.i.+ng may not be less serious because inward and voiceless rather than outward and vocal. If parents feel free to reprove children, it behooves them to have in mind that children are and of right ought to be free to disapprove of parents, though the conventions seem to forbid children to utter such disapproval. Outward a.s.sent may cover up the most violent disapproval, and parenthood should hardly be offered up in mitigation or extenuation any more than the status of orphanhood should s.h.i.+eld the parricide or matricide. And it cannot be made too clear, children have the right to reject for themselves the lower standards of parents.

Before me has come from time to time the question whether it is the business of a daughter to yield obedience to a mother who would inflict low and degrading standards upon her child. Or the question is put thus: what would you say to a son, who refuses to enter into and have part in the business of his father which he believes to be unethical, though the father and the rest of the world view it as wholly normal and legitimate? I may not find it in me to urge a child not to obey a parent, neither would I bid a son or daughter waive the scruples of conscience in order to please a parent. Times and occasions there are, I believe, when a child is justified in saying to parents in the terms of finest gentleness and courtesy--the filial _fort.i.ter in re_ must above all else be _suaviter in modo_--it is not you whom I disobey, because I must obey a law higher than that which parents can impose upon me. I must obey the highest moral law of my own being.

But this decision is always a grave one and must be arrived at in the spirit of earnestness and humility, never in the mood of defiance.

Whether or not this entail the necessity of physical separation is less important than that it be clearly understood that there is a higher law even than parental mandate or filial whim, that parents and child alike do well to understand. Parents dare not fail to act upon the truth that, if intellectual coercion be bad, the unuttered and unexercised compulsions toward a lower moral standard are infinitely worse. A child may not forget that, when parental dictate is repudiated in favor of a higher law, it must in truth be a higher law which exacts obedience. And even peace must be sacrificed when the higher law summons.

CHAPTER IX

THE DEMOCRATIC REGIME IN THE HOME

The parental-filial relation is almost the only inst.i.tution of society that has not consciously come under the sway of the democratic regime or rather influences. Within a century, the world has pa.s.sed from the imperial to the monarchical and from the monarchical to the democratic order--save in two rather important fields of life, industry and the home. In these two realms the transformation to the democratic modus remains to be effected,--I mean of course the conscious, however reluctant, acceptance thereof. True it is that many children and fewer parents have made and will continue to make it for themselves, but the process is one which the concerted thought and co-operative action of parents and children can far better bring to consummation. The difficulty of the transformation is increased almost indefinitely by the microscopic character of the family unit. It is not easy to keep the open processes of the State up to the standards of democracy,--how much more difficult the covert content of the inaccessible home!

In all that parents do with respect to the home, a.s.suming their acceptance of the democratic order and its requirements, they may not forget that the home, like every educational agency of our time, must "train the man and the citizen." Milton's insistence is not less binding today than it was when first uttered nearly three centuries ago. A man cannot be half slave and half free. He cannot be fettered by an autocratic regime within the home and at the same time be a free and effective partner in the working out of the processes of democracy. Democracy and discipline are never contradictory and the discipline of democracy can alone be self-discipline. Professor Patten in his volume, "Product and Climax,"[J] hints at a real difficulty: "We want our children to retain the plasticity of youth, and yet we believe in a disciplinary education and love to put them at difficult tasks, having no end but rigidity of action and a narrower viewpoint.

At the same breath we ask for heroes and demand more democracy."

What is really involved when the matter is reduced to its simplest terms, is seen to be a new conception of the home. For many centuries, it has been a world or realm wherein parents filled a number of roles or parts,--chief among these regents on thrones, dispensers of bounty, teachers of the infant mind. Any survey of the home today that surveys more than surface things must take into account one other figure,--or set of figures,--the figure of a child. And the child not as the subject of the parental regent, however wise, nor yet as the unquestioning pupil of the parental tutor, however infallible! The home can no longer remain, amid the crescent sway of the democratic ideal, a kingdom with one or two or even more thrones, nor yet a debating society. Shall we say parliament, seeing that in Parliament and Congress it is reputed to be the habit of men to plead for truth rather than for victory?

The home must become a school wherein parents and children alike sit as eager learners and humble teachers, a school for parents in the latter days in the arts of renunciation and for children in the fine arts of outward courtesy and inward chivalry. In such a cla.s.sroom the child will learn to think non-filially for itself, though it will not cease to feel filially. Under such auspices, the child will be neither a manageable nor an unmanageable thing but a person bent upon self-direction and self-determination through the arts of self-discipline. In the interest of that self-discipline which parental example can do most to foster, let it be remembered by parents that no rule is as effective with children as self-mastery, that the only convincing and irrefutable authority is inner authoritativeness. Spencer has laid down the ideal for the home: "to produce a self-governing being; not to produce a being to be governed by others." If parents are so unwise as to postpone and deny the right of children to live their lives until after their parents are dead, it may be that these will die too late for their own comfort. Parents who rely upon parental authority, whatever that may mean, in dealing with children ought to be quietly chloroformed or peacefully deposited in the Museum of Natural History by the side of the almost equally antique Diplodoccus.

The teacherless cla.s.sroom, the school which is without direction and without dogma _ex cathedra_, is a peculiarly fitting metaphor to invoke. It may serve to remind children that the newly achieved equivalence of the home is not to result in parental subjection or subordination, that the inviolable rights of personality are not exactly a filial monopoly,--crescent filial tyranny being little less intolerable than obsolescent parental despotism--that the pa.s.sing of the years does not make it exactly easier to abandon or to forswear personality. It were little gain to subst.i.tute King Log of filial rule for King Stork of parental command. Filial domination, in other words, is not less odious because of its novelty. In a recent number of _The Outlook_, E. M. Place, writing on "Democracy in the Home," puts it well: "There are two kinds of despotism in the home that are alike and equally intolerable: One is parental and the other is filial."

Bernard Shaw[K] is quite unparadoxical and almost commonplace in his fear that there is a possibility of home life oppressing its inmates.

The peril is not of revolt against the oppressions of home life by its inmates but of unrevolting submission which were far worse on their part. From such oppressions there is but one escape, the deliberate introduction of a democratic regime. "It is admitted that a democracy develops and trains the individual while an autocracy dwarfs and represses the possibilities within. The parent who is autocratic, who says do this and do that because I say so without appealing to the reason and judgment of the child, can never create the real home, the one in which good citizens are made. The democratic home where the individual welfare and the general welfare are given due consideration, where conduct is the result of the appeal to reason, is as much the right of the child as a voice in his own government is the right of an adult."

And one thing more! Some marriages are intolerable and the only way of peace, not of cowardice or of evasion, is the way out. Without at this time entering into the question whether the multiplicity of divorces is imperilling the social order, I make bold to say that it ought not be considered an enormity on the part of children nor an indictment of parents, if parents and adult children conclude to live apart, unhara.s.sed and untortured by the conditions of propinquity.

Fewer children would enter into obviously fatal marriages if marriage were not regarded as the only decent and respectable way out of the home for a daughter. Who does not know of young people marrying in order to escape from the home? I do not mean to imply that all young people who desire to escape from the home are the victims of domestic repression and parental tyranny, but I have often deemed it lamentable that, for some young people as I have known them, marriage offered the only excuse or pretext for taking oneself out of the home. Such self-exile from home by the avenue of marriage often leads to tragedy graver than any from which it was sought to take refuge. But a democratic regime in the home must include the possibility of honorable and peaceable withdrawal therefrom.

It should be said by way of parenthesis that marriage is not always a secure refuge from the undemocratically ordered home. For parental intervention in the life of married children is not unimaginable.

Under my observation there came some months ago the story of parents, who quite forcibly withdrew the person of their daughter and her infant child from her and her husband's home because the latter was unwilling or unable to expend a grotesquely large sum for its maintenance. This is merely an exaggerated example of the insistence on the part of parents on the unlessened exercise of that power of control over children, which is the very negation of democracy.

CHAPTER X