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Moralitate La Bebeluși - Caen
Moralitate La Bebeluși - Caen
Gilbert V o y a t
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Commentary,
January 1974.
173
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had been agreed upon by a majority, but which in reality have already
been vitiated. Thus, in a situation where there exists a substantial discrepancy between intents and outcomes, we adults become equally
conflicted. If the President can he, why shouldn't I, or children for that
matter?
This brings me to the second aspect of my topic, which concerns the
practical issue of how values are transmitted from one generation to
another at a time when one can so easily observe the gap between what
moral values are and what they should be. While we, as adults, have
many ways of integrating and facing this discrepancy, our children,
especially our adolescents, lack this ability to synthesize and, finally, to
compromise. The problem is thus to understand what happens to a child
in a world where adults themselves are confronted with a legal order that
is enforced by clearly immoral officials.
In this respect, it might be of some interest to take a hypothetical
child, such as Alice from Alice in Wonderland and attempt to understand
what her experience could become, given the conflictual social context
that we, as adults, are currently enduring. In many ways our situation can
be compared to hers, and as you know Alice in Wonderland has been
interpreted from points of view ranging from the poetry of nonsense to
the psychoanalytic. From a cognitive developmental point of view, what
Alice as a child essentially experiences is the absurdity of the adult's
world, the absurdity finally of a world of power. For her, the adult's
world is not only perceived and assimilated in a qualitatively different way,
but it seems very much illogical and entertains conflicts, which she does
not clearly understand but which affect her as a child. In this sense, Alice
is very much like the child of Watergate; in other words, the child of our
moral order.
In the Watergate climate, Alice's dialogue with the Duchess might
have sounded like this:
Duchess: Has anyone told you that one should always tell the truth?
Alice: I have heard that, but I would like to know why?
Duchess: Because it is the right thing to do; honesty is a virtue and
it makes you be a better person.
Alice: Does your king always tell the truth, then?
Duchess: That depends upon your point of view.
Alice: Who is then to say that his truth is any better than my truth?
This then turns into a real impasse; there is no acceptable synthesis that
can be presented to her at this time. The distinction between beliefs and
facts is precisely what she cannot, and later will not, make.
In a world of relative morality, a world of protest and moral outrage,
amidst the confusion that the child feels in trying to establish his or her own
values while understanding those of the adult's, what filters down to him
or her is that those who are leaders - and therefore should be considered
as people of distinction and integrity - are most often those in whom we
have lost our faith. For a child, a world where the heroes are disgraced becomes a world without moral values.
As developmental psychologists, we cannot pretend to explain let
alone solve such grave problems. But I would like to offer the following
hypothesis: The adult awareness of moral relativity allows the establishment of very mobile and fluid boundaries between egocentric moral
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