The principles underlying Neill’s system are presented in this book simply and unequivocally. They are these in summary.
I. Neill maintains a firm faith “in the goodness of the child.” He believes that the average child is not born a cripple, a coward, or a soulless automaton, but has full potentialities to love life and to be interested in life.
II. The aim of education - in fact the aim of life - is to work joyfully and to find happiness. Happiness, according to Neill, means being interested in life; or as I would put it, responding to life not just with one’s brain but with one’s whole personality.
III. In education, intellectual development is not enough. Education must be both intellectual and emotional. In modern society we find an increasing separation between intellect and feeling. The experiences of man today are mainly experiences of thought rather than an immediate grasp of what his heart feels, his eyes see, and his ears hear. In fact, this separation between intellect and feeling has led modern man to a near schizoid state of mind in which he has become almost incapable of experiencing anything except in thought.
IV. Education must be geared to the psychic needs and capacities of the child. The child is not an altruist. He does not yet love in the sense of the mature love of an adult. It is an error to expect something from a child, which he can show only in a hypocritical way. Altruism develops after childhood.
V. Discipline, dogmatically imposed, and punishment create fear; and fear creates hostility. This hostility may not be conscious and overt, but it nevertheless paralyzes endeavor and authenticity of feeling. The extensive disciplining of children is harmful and thwarts sound psychic development
VI. Freedom does not mean license. This very important principle, emphasized by Neill, is that respect for the individual must be mutual. A teacher does not use force against a child, nor has a child the right to use force against a teacher. A child may not intrude upon an adult just because he is a child, nor may a child use pressure in the many ways in which a child can.
VII. Closely related to this principle is the need for true sincerity on the part of the teacher. The author says that never in the 40 years of his work in Summerhill has he lied to a child. Anyone who reads this book will be convinced that this statement, which might sound like boasting, is the simple truth.
VIII. Healthy human development makes it necessary that a child eventually cut the primary ties which connect him with his father and mother, or with later substitutes in society, and that he become truly independent. He must learn to face the world as an individual. He must learn to find his security not in any symbiotic attachment, but in his capacity to grasp the world intellectually, emotionally, and artistically. He must use all his powers to find union with the world, rather than to find security through submission or domination.
IX. Guilt feelings primarily have the function of binding the child to authority. Guilt feelings are an impediment to independence; they start a cycle, which oscillates constantly between rebellion, repentance, submission, and new
rebellion. Guilt, as most people in our society feel it, is not primarily a reaction to the voice of conscience, but essentially an awareness of obedience against authority and fear of reprisal. It does not matter whether such punishment is physical or a withdrawal of love, or whether one simply is made to feel an outsider. All such guilt feelings create fear; and fear breeds hostility and hypocrisy.
X. Summerhill School does not offer religious education. This, however, does not mean that Summerhill is not concerned with what might be loosely called the basic humanistic values. Neill puts it succinctly: “The battle is not between believers in theology and non-believers in theology; it is between believers in human freedom and believers in the suppression of humanfreedom.” The author continues, “Some day a new generation will not accept the obsolete religion and myths of today. When the new religion comes, it will refute the idea of man’s being born in sin. A new religion will praise God by making men happy.”
(..)
I might indicate two of my main reservations. I feel that Neill somewhat underestimates the importance, pleasure, and authenticity of an intellectual in favor of an artistic and emotional grasp of the world. Furthermore, the author is steeped in the assumptions of Freud; and as I see it, he somewhat overestimates the significance of sex, as Freudians tend to do. Yet I retain the impression that the author is a man with such a genuine grasp of what goes on in a child that these criticisms refer more to some of his formulations than to his actual approach to the child.
//Summerhill: A Radical Approach to Child Rearing
I. Neill maintains a firm faith “in the goodness of the child.” He believes that the average child is not born a cripple, a coward, or a soulless automaton, but has full potentialities to love life and to be interested in life.
II. The aim of education - in fact the aim of life - is to work joyfully and to find happiness. Happiness, according to Neill, means being interested in life; or as I would put it, responding to life not just with one’s brain but with one’s whole personality.
III. In education, intellectual development is not enough. Education must be both intellectual and emotional. In modern society we find an increasing separation between intellect and feeling. The experiences of man today are mainly experiences of thought rather than an immediate grasp of what his heart feels, his eyes see, and his ears hear. In fact, this separation between intellect and feeling has led modern man to a near schizoid state of mind in which he has become almost incapable of experiencing anything except in thought.
IV. Education must be geared to the psychic needs and capacities of the child. The child is not an altruist. He does not yet love in the sense of the mature love of an adult. It is an error to expect something from a child, which he can show only in a hypocritical way. Altruism develops after childhood.
V. Discipline, dogmatically imposed, and punishment create fear; and fear creates hostility. This hostility may not be conscious and overt, but it nevertheless paralyzes endeavor and authenticity of feeling. The extensive disciplining of children is harmful and thwarts sound psychic development
VI. Freedom does not mean license. This very important principle, emphasized by Neill, is that respect for the individual must be mutual. A teacher does not use force against a child, nor has a child the right to use force against a teacher. A child may not intrude upon an adult just because he is a child, nor may a child use pressure in the many ways in which a child can.
VII. Closely related to this principle is the need for true sincerity on the part of the teacher. The author says that never in the 40 years of his work in Summerhill has he lied to a child. Anyone who reads this book will be convinced that this statement, which might sound like boasting, is the simple truth.
VIII. Healthy human development makes it necessary that a child eventually cut the primary ties which connect him with his father and mother, or with later substitutes in society, and that he become truly independent. He must learn to face the world as an individual. He must learn to find his security not in any symbiotic attachment, but in his capacity to grasp the world intellectually, emotionally, and artistically. He must use all his powers to find union with the world, rather than to find security through submission or domination.
IX. Guilt feelings primarily have the function of binding the child to authority. Guilt feelings are an impediment to independence; they start a cycle, which oscillates constantly between rebellion, repentance, submission, and new
rebellion. Guilt, as most people in our society feel it, is not primarily a reaction to the voice of conscience, but essentially an awareness of obedience against authority and fear of reprisal. It does not matter whether such punishment is physical or a withdrawal of love, or whether one simply is made to feel an outsider. All such guilt feelings create fear; and fear breeds hostility and hypocrisy.
X. Summerhill School does not offer religious education. This, however, does not mean that Summerhill is not concerned with what might be loosely called the basic humanistic values. Neill puts it succinctly: “The battle is not between believers in theology and non-believers in theology; it is between believers in human freedom and believers in the suppression of humanfreedom.” The author continues, “Some day a new generation will not accept the obsolete religion and myths of today. When the new religion comes, it will refute the idea of man’s being born in sin. A new religion will praise God by making men happy.”
(..)
I might indicate two of my main reservations. I feel that Neill somewhat underestimates the importance, pleasure, and authenticity of an intellectual in favor of an artistic and emotional grasp of the world. Furthermore, the author is steeped in the assumptions of Freud; and as I see it, he somewhat overestimates the significance of sex, as Freudians tend to do. Yet I retain the impression that the author is a man with such a genuine grasp of what goes on in a child that these criticisms refer more to some of his formulations than to his actual approach to the child.
//Summerhill: A Radical Approach to Child Rearing
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