In directing the activities of the young, society determines its own future in determining that of the young. Since the young at a given time will at some later date compose the society of that period, the latter’s nature will largely turn upon the direction children’s activities were given at an earlier period. This cumulative movement of action toward a later result is what is meant by growth.
The primary condition of growth is immaturity. This may seem to be a mere truism—saying that a being can develop only at some point in which he is undeveloped. But the prefix “im” of the word immaturity means something positive, not a mere void or lack. It is noteworthy that the terms “capacity” and “potentiality” have a double meaning, one sense being negative, the other positive. Capacity may denote mere receptivity, like the capacity of a quart measure. We may mean by potentiality a merely dormant or quiescent state—a capacity to become something different under external influences. But we also mean by capacity an ability, a power; and by potentiality potency, force. Now when we say that immaturity means the possibility of growth, we are not referring to an absence of powers which may exist at a later time; we express a force positively present—the ability to develop.
Our tendency to take immaturity as mere lack and growth as something which fills up the gap between the immature and the mature are due to regarding childhood comparatively, instead of intrinsically. We treat it simply as a privation because we are measuring it by adulthood as a fixed standard. This fixes attention upon what the child has not, and will not have till he becomes a man. This comparative standpoint is legitimate enough for some purposes, but if we make it final, the question arises whether we are not guilty of an overweening presumption. Children, if they could express themselves articulately and sincerely, would tell a different tale; and there is excellent adult authority for the conviction that for certain moral and intellectual purposes, adults must become as little children. The seriousness of the assumption of the negative quality of the possibilities of immaturity is apparent when we reflect that it sets up as an ideal and standard a static end. The fulfilment of growing is taken to mean accomplished growth: that is to say, an Ungrowth, something which is no longer growing. The futility of the assumption is seen in the fact that every adult resents the imputation of having no further possibilities of growth; and so far as he finds that they are closed to him mourns the fact as evidence of loss, instead of falling back on the achieved as adequate manifestation of power. Why an unequal measure for child and man?
Taken absolutely, instead of comparatively, immaturity designates a positive force or ability,—the pouter to grow. We do not have to draw out or educe positive activities from a child, as some educational doctrines would have it. Where there is life, there are already eager and impassioned activities. Growth is not something done to them; it is something they do. The positive and constructive aspect of possibility gives the key to understanding the two chief traits of immaturity, dependence and plasticity.
(1) It sounds absurd to hear dependence spoken of as something positive, still more absurd as a power. Yet if helplessness were all there was in dependence, no development could ever take place. A merely impotent being has to be carried, forever, by others. The fact that dependence is accompanied by growth in ability, not by an ever-increasing lapse into parasitism, suggests that it is already something constructive. Being merely sheltered by others would not promote growth. For
(2) it would only build a wall around impotence. With reference to the physical world, the child is helpless. He lacks at birth and for a long time thereafter the power to make his way physically, to make his own living. If he had to do that by himself, he would hardly survive an hour. On this side his helplessness is almost complete. The young of the brutes are immeasurably his superiors. He is physically weak and not able to turn the strength which he possesses to cope with the physical environment.
1. The thoroughgoing character of this helplessness suggests, however, some compensating power. The relative ability of the young brute animals to adapt fairly well to physical conditions from an early period suggests that their life is not intimately bound up with the life of those around them. They are compelled, so to speak, to have physical gifts because they are lacking in social gifts. Human infants, on the other hand, can get along with physical incapacity just because of their social capacity. We sometimes talk and think as if they simply happened to be physically in a social environment; as if social forces exclusively existed in the adults who take care of them, they being passive recipients. If it were said that children are themselves marvellously endowed with the power to enlist the cooperative attention of others, this would be thought to be a backhanded way of saying that others are marvellously attentive to the needs of children. But observation shows that children are gifted with equipment of the first order for social intercourse. Few grown-up persons retain all of the flexible and sensitive ability of children to vibrate sympathetically with the attitudes and doings of those about them. Inattention to physical things (going with incapacity to control them) is accompanied by a corresponding intensification of interest and attention as to the doings of people. The native mechanism of the child and his impulses all tend to facile social responsiveness. The statement that children, before adolescence, are egotistically self-centred, even if it were true, would not contradict the truth of this statement. It would simply indicate that their social responsiveness is employed on their own behalf, not that it does not exist. But the statement is not true as a matter of fact. The facts which are cited in support of the alleged pure egoism of children really show the intensity and directness with which they go to their mark. If the ends which form the mark seem narrow and selfish to adults, it is only because adults (by means of a similar engrossment in their day) have mastered these ends, which have consequently ceased to interest them. Most of the remainder of children’s alleged native egoism is simply an egoism which runs counter to an adult’s egoism. To a grown-up person who is too absorbed in his own affairs to take an interest in children’s affairs, children doubtless seem unreasonably engrossed in their own affairs.
From a social standpoint, dependence denotes a power rather than a weakness; it involves interdependence. There is always a danger that increased personal independence will decrease the social capacity of an individual. Making him more self-reliant, it may make him more self-sufficient; it may lead to aloofness and indifference. It often makes an individual so insensitive in his relations to others as to develop an illusion of being really able to stand and act alone—an unnamed form of insanity which is responsible for a large part of the remediable suffering of the world.
2. The specific adaptability of an immature creature for growth constitutes his plasticity. This is something quite different from the plasticity of putty or wax. It is not a capacity to take on a change of form in accord with external pressure. It lies near the pliable elasticity by which some persons take on the colour of their surroundings while retaining their own bent. But it is something deeper than this. It is essentially the ability to learn from experience; the power to retain from one experience something which is of avail in coping with the difficulties of a later situation. This means the power to modify actions on the basis of the results of prior experiences, and the power to develop dispositions. Without it, the acquisition of habits is impossible.
It is a familiar fact that the young of the higher animals, and especially the human young, have to learn to utilize their instinctive reactions. The human being is born with a greater number of instinctive tendencies than other animals. But the instincts of the lower animals perfect themselves for appropriate action at an early period after birth, while most of those of the human infant are of little account just as they stand. An original specialized power of adjustment secures immediate efficiency, but, like a railway ticket, it is good for one route only. A being who, in order to use his eyes, ears, hands, and legs, has to experiment in making varied combinations of their reactions, achieves a control that is flexible and varied. A chick, for example, pecks accurately at a bit of food in a few hours after hatching. This means that definite coordination of activities of the eyes in seeing and of the body and head in striking are perfected in a few trials. An infant requires about six months to be able to gauge with approximate accuracy the action in reaching which will coordinate with his visual activities; to be able, that is, to tell whether he can reach a seen object and just how to execute the reaching. As a result, the chick is limited by the relative perfection of its original endowment. The infant has the advantage of the multitude of instinctive tentative reactions and of the experiences that accompany them, even though he is at a temporary disadvantage because they cross one another. In learning an action, instead of having it given ready-made, one of necessity learns to vary its factors, to make varied combinations of them, according to change of circumstances. A possibility of continuing progress is opened up by the fact that in learning one act, methods are developed well for use in other situations. Still more important is the fact that the human being acquires a habit of learning. He learns to learn.
The importance for human life of the two facts of dependence and variable control has been summed up in the doctrine of the significance of prolonged infancy. 1 This prolongation is significant from the standpoint of the adult members of the group as well as from that of the young. The presence of dependent and learning beings is a stimulus to nurture and affection. The need for constant continued care was probably a chief means of transforming temporary cohabitations into permanent unions. It certainly was a chief influence in forming habits of affectionate and sympathetic watchfulness; that constructive interest in the well-being of others which is essential to associated life. Intellectually, this moral development meant the introduction of many new objects of attention; it stimulated foresight and planning for the future. Thus there is a reciprocal influence. The increasing complexity of social life requires a longer period of infancy in which to acquire the needed powers; this prolongation of dependence means prolongation of plasticity or the power of acquiring variable and novel modes of control. Hence it provides a further push for social progress.